This is a public-facing piece I published in The New Yorker. It explores Mexico's "forensic crisi... more This is a public-facing piece I published in The New Yorker. It explores Mexico's "forensic crisis," and how some forensic scientists in Mexico are transforming their scientific practices in their efforts to confront it. It can be accessed by this link: https://www.newyorker.com/news/dispatch/the-struggle-to-identify-all-the-dead-bodies-in-mexico
In this essay, I explore the philosophies of death and dying presented by preschool and kindergar... more In this essay, I explore the philosophies of death and dying presented by preschool and kindergarten-aged children in a pre-college philosophy class in Tianguistengo, Hidalgo before, during and after the Xantolo celebrations in the region. I describe, and then analyze philosophically, how some Tianguistengan children described death as "convertirse en un muerto," or "becoming, transforming and converting into a muerto." While muertos transcend the boundaries of the realm of the living, they are nevertheless concrete, material beings that living humans perceive in various ways. I argue that Tianguistengan children's philosophies of death also emphasize the silliness of death, as well as the significance of non-human animal deaths. Their philosophical views inspire, I contend, fresh ideas about death that people of all ages should consider carefully.
International Journal of Feminist Approaches to Bioethics, 2021
The experiences of working-class people and those from communities of color seeking abortions in ... more The experiences of working-class people and those from communities of color seeking abortions in the United States before and during COVID-19 call for feminist, relational pandemic ethics. Françoise Baylis and colleagues argue for public health ethics that emphasize relational personhood, relational autonomy, social justice, and solidarity. COVID-19 abortion bans in the United States require vigilance against powerful actors who abuse these values-particularly that of solidarity-to further their political, religious, and/or economic agendas in harmful ways. Thus, efforts to promote solidarity during a pandemic must attend to social injustice and systemic oppression and provide resources to vulnerable people.
Indigenous migration from Latin America to the United States has been on the rise over the past ... more Indigenous migration from Latin America to the United States has been on the rise over the past decades. There has also been an increase in Indigenous self-identification amongst people in the United States who previously self-identified as Hispanic or Latina/o on census forms. Though Latin American Indigenous migration to the United States has been steadily on the rise since the 1990s, there remains a lack of resources—philosophical, political, and bureaucratic—to account for this migrant group. My goal in this article is to explore in greater depth why Latin American Indigenous migration is hermeneutically marginalised. First, I argue that we problematically fail to understand settler-state borders—particularly the Mexico-US border—as, in part, Indigenous spaces. Second, and relatedly, I argue that our failure to understand borders as Indigenous spaces is connected to the widespread, inaccurate presumption that Indigenous peoples ‘lose their authenticity’ (and, in turn, their very Indigenous identities) upon crossing settler-state borders. Contrary to what I describe as the dominant view of borders as de-Indigenised or non-Indigenous spaces, I argue in that many settler-state borders are spaces where Indigenous peoples, including Indigenous migrants, may experience their Indigenous identities intimately, and even publicly articulate and defend them. Importantly, this does not mean that settler-state borders do not also harm Indigenous peoples by threating Indigenous sovereignty. I end by arguing that addressing the hermeneutical marginalisation of Latin American Indigenous migration requires a rigorous reconceptualisation of borders themselves as Indigenous spaces.
Dates: May 15-17, 2019
Locations: Universidad Autónoma de Ciudad Juárez (UACJ) and the University... more Dates: May 15-17, 2019 Locations: Universidad Autónoma de Ciudad Juárez (UACJ) and the University of Texas, El Paso (UTEP) Languages: Spanish, English and Portuguese Confirmed Speakers: Eduardo Mendieta (Penn State), Melissa W. Wright (Penn State) Tony Payan (UACJ), Amy Reed-Sandoval (UTEP) Sponsors: Doctoral Program in Philosophy (UACJ) Master Program in Social Work Program (UACJ), Department of Philosophy (UTEP)
In this paper, I explore how Philosophy for Children (P4C) classes can contribute to decolonizati... more In this paper, I explore how Philosophy for Children (P4C) classes can contribute to decolonization efforts. I begin by describing what I mean by both " coloniality " and " decolonization. " Second, I provide a sketch of what P4C classes frequently entail and motivate the case for P4C as a " decolonizing methodology. " Third, I engage a series of decolonial critiques of P4C classes. Finally, I explore ways in which P4C can contribute to decolonization efforts if reformed in response to these critiques. Throughout this paper, I shall draw upon examples from my experiences teaching P4C at the Mexico-U.S. border and in Oaxaca.
This article seeks to explore ways in which pre-college
pedagogical resources – particularly Crit... more This article seeks to explore ways in which pre-college pedagogical resources – particularly Critical Race Pedagogy (CPR) developed for high school students, as well as Philosophy for Children (P4C) – can be helpfully employed by college level instructors who wish to dialogue with students about the nature of race and racial oppression. More specifically, we wish to explore (a) how P4C can both learn from, and be put to the service of, CRP, and (b) how this provides a useful framework for philosophical conversations about race at the college and pre-college levels. Our arguments are interwoven with narratives of our personal experiences utilising these pre-college pedagogical resources in conversations about race, so as to illustrate and provide context for our claims. We ultimately contend that these resources can help pedagogues in both higher and lower education work toward unmuting the voices of undervalued and underserved students in the United States.
In this paper, I argue that the perilous journey undertaken by many Mexicans, Central Americans, ... more In this paper, I argue that the perilous journey undertaken by many Mexicans, Central Americans, and other Latin Americans wishing to enter the United States without legal authorization (to which I refer as ‘the migrant journey’) plays a key role in what I call socially undocumented or ‘illegal’ identity formation within the United States. As such, the migrant journey perpetuates certain aspects of anti-Latina/o/x and anti-Native American racisms within US borders. Having established this, I then argue that the United States is required, as a matter of immigration justice, to render the journey to the US of ‘unauthorized’ Latin American migrants less violent and inhumane. I conclude by arguing that other ‘migrant journeys’ across the globe may present similar injustices, and I call for more philosophical and normative attention to the human movement that migration processes entail.
I argue in this chapter that we should consider the Ayotzinapa tragedy to be a threat to an alrea... more I argue in this chapter that we should consider the Ayotzinapa tragedy to be a threat to an already-marginalized philosophical tradition—a tradition that, apart from being intrinsically philosophically valuable, also serves as a vehicle for activism and social change. I begin by defining, at least in broad strokes, what I mean by Latin American Philosophy. I then move on to explore the philosophical history of Mexican escuelas normales. My goal is to argue that Mexican normal schools have historically been, and continue to be, “philosophical spaces” in which Latin American philosophy has flourished. Then, I argue, partly by way of an “expressivist argument,” that Ayotzinapa was and continues to be an attack against Latin American philosophy. Not only were 43 young philosophers violently disappeared through Ayotzinapa, the tragedy also sends a message that marginalized Others engaged in Latin American philosophical methodology are vulnerable. And finally, I discuss why I believe it is useful to think about Ayotzinapa (at least in part) as I am advocating.
This is a public-facing piece I published in The New Yorker. It explores Mexico's "forensic crisi... more This is a public-facing piece I published in The New Yorker. It explores Mexico's "forensic crisis," and how some forensic scientists in Mexico are transforming their scientific practices in their efforts to confront it. It can be accessed by this link: https://www.newyorker.com/news/dispatch/the-struggle-to-identify-all-the-dead-bodies-in-mexico
In this essay, I explore the philosophies of death and dying presented by preschool and kindergar... more In this essay, I explore the philosophies of death and dying presented by preschool and kindergarten-aged children in a pre-college philosophy class in Tianguistengo, Hidalgo before, during and after the Xantolo celebrations in the region. I describe, and then analyze philosophically, how some Tianguistengan children described death as "convertirse en un muerto," or "becoming, transforming and converting into a muerto." While muertos transcend the boundaries of the realm of the living, they are nevertheless concrete, material beings that living humans perceive in various ways. I argue that Tianguistengan children's philosophies of death also emphasize the silliness of death, as well as the significance of non-human animal deaths. Their philosophical views inspire, I contend, fresh ideas about death that people of all ages should consider carefully.
International Journal of Feminist Approaches to Bioethics, 2021
The experiences of working-class people and those from communities of color seeking abortions in ... more The experiences of working-class people and those from communities of color seeking abortions in the United States before and during COVID-19 call for feminist, relational pandemic ethics. Françoise Baylis and colleagues argue for public health ethics that emphasize relational personhood, relational autonomy, social justice, and solidarity. COVID-19 abortion bans in the United States require vigilance against powerful actors who abuse these values-particularly that of solidarity-to further their political, religious, and/or economic agendas in harmful ways. Thus, efforts to promote solidarity during a pandemic must attend to social injustice and systemic oppression and provide resources to vulnerable people.
Indigenous migration from Latin America to the United States has been on the rise over the past ... more Indigenous migration from Latin America to the United States has been on the rise over the past decades. There has also been an increase in Indigenous self-identification amongst people in the United States who previously self-identified as Hispanic or Latina/o on census forms. Though Latin American Indigenous migration to the United States has been steadily on the rise since the 1990s, there remains a lack of resources—philosophical, political, and bureaucratic—to account for this migrant group. My goal in this article is to explore in greater depth why Latin American Indigenous migration is hermeneutically marginalised. First, I argue that we problematically fail to understand settler-state borders—particularly the Mexico-US border—as, in part, Indigenous spaces. Second, and relatedly, I argue that our failure to understand borders as Indigenous spaces is connected to the widespread, inaccurate presumption that Indigenous peoples ‘lose their authenticity’ (and, in turn, their very Indigenous identities) upon crossing settler-state borders. Contrary to what I describe as the dominant view of borders as de-Indigenised or non-Indigenous spaces, I argue in that many settler-state borders are spaces where Indigenous peoples, including Indigenous migrants, may experience their Indigenous identities intimately, and even publicly articulate and defend them. Importantly, this does not mean that settler-state borders do not also harm Indigenous peoples by threating Indigenous sovereignty. I end by arguing that addressing the hermeneutical marginalisation of Latin American Indigenous migration requires a rigorous reconceptualisation of borders themselves as Indigenous spaces.
Dates: May 15-17, 2019
Locations: Universidad Autónoma de Ciudad Juárez (UACJ) and the University... more Dates: May 15-17, 2019 Locations: Universidad Autónoma de Ciudad Juárez (UACJ) and the University of Texas, El Paso (UTEP) Languages: Spanish, English and Portuguese Confirmed Speakers: Eduardo Mendieta (Penn State), Melissa W. Wright (Penn State) Tony Payan (UACJ), Amy Reed-Sandoval (UTEP) Sponsors: Doctoral Program in Philosophy (UACJ) Master Program in Social Work Program (UACJ), Department of Philosophy (UTEP)
In this paper, I explore how Philosophy for Children (P4C) classes can contribute to decolonizati... more In this paper, I explore how Philosophy for Children (P4C) classes can contribute to decolonization efforts. I begin by describing what I mean by both " coloniality " and " decolonization. " Second, I provide a sketch of what P4C classes frequently entail and motivate the case for P4C as a " decolonizing methodology. " Third, I engage a series of decolonial critiques of P4C classes. Finally, I explore ways in which P4C can contribute to decolonization efforts if reformed in response to these critiques. Throughout this paper, I shall draw upon examples from my experiences teaching P4C at the Mexico-U.S. border and in Oaxaca.
This article seeks to explore ways in which pre-college
pedagogical resources – particularly Crit... more This article seeks to explore ways in which pre-college pedagogical resources – particularly Critical Race Pedagogy (CPR) developed for high school students, as well as Philosophy for Children (P4C) – can be helpfully employed by college level instructors who wish to dialogue with students about the nature of race and racial oppression. More specifically, we wish to explore (a) how P4C can both learn from, and be put to the service of, CRP, and (b) how this provides a useful framework for philosophical conversations about race at the college and pre-college levels. Our arguments are interwoven with narratives of our personal experiences utilising these pre-college pedagogical resources in conversations about race, so as to illustrate and provide context for our claims. We ultimately contend that these resources can help pedagogues in both higher and lower education work toward unmuting the voices of undervalued and underserved students in the United States.
In this paper, I argue that the perilous journey undertaken by many Mexicans, Central Americans, ... more In this paper, I argue that the perilous journey undertaken by many Mexicans, Central Americans, and other Latin Americans wishing to enter the United States without legal authorization (to which I refer as ‘the migrant journey’) plays a key role in what I call socially undocumented or ‘illegal’ identity formation within the United States. As such, the migrant journey perpetuates certain aspects of anti-Latina/o/x and anti-Native American racisms within US borders. Having established this, I then argue that the United States is required, as a matter of immigration justice, to render the journey to the US of ‘unauthorized’ Latin American migrants less violent and inhumane. I conclude by arguing that other ‘migrant journeys’ across the globe may present similar injustices, and I call for more philosophical and normative attention to the human movement that migration processes entail.
I argue in this chapter that we should consider the Ayotzinapa tragedy to be a threat to an alrea... more I argue in this chapter that we should consider the Ayotzinapa tragedy to be a threat to an already-marginalized philosophical tradition—a tradition that, apart from being intrinsically philosophically valuable, also serves as a vehicle for activism and social change. I begin by defining, at least in broad strokes, what I mean by Latin American Philosophy. I then move on to explore the philosophical history of Mexican escuelas normales. My goal is to argue that Mexican normal schools have historically been, and continue to be, “philosophical spaces” in which Latin American philosophy has flourished. Then, I argue, partly by way of an “expressivist argument,” that Ayotzinapa was and continues to be an attack against Latin American philosophy. Not only were 43 young philosophers violently disappeared through Ayotzinapa, the tragedy also sends a message that marginalized Others engaged in Latin American philosophical methodology are vulnerable. And finally, I discuss why I believe it is useful to think about Ayotzinapa (at least in part) as I am advocating.
What are your personal practices of privacy, secrecy, and revelation? How do you decide what to p... more What are your personal practices of privacy, secrecy, and revelation? How do you decide what to post on social media, which secrets to keep, and whether and when to gossip? How have you experienced seclusion (if that has been an option for you) during the COVID-19 pandemic? What are your personal boundaries, and how do you defend them? Is there anything that you cannot keep private, but wish that you could?
Office Hours: TBA Office Location: Worrell Hall 302 COURSE DESCRIPTION This survey course will ex... more Office Hours: TBA Office Location: Worrell Hall 302 COURSE DESCRIPTION This survey course will explore a range of core concepts, theoretical frameworks, and " applied " issues/debates in feminist thought. We begin with an overview of the nature of sexism and the social construction of femininity. Then, we turn to philosophical analyses of a variety of forms of social construction, such as the social constructions of disability and class. The next part of the course considers feminist scholarship on the challenges associated with the theorizing project itself—such as the " problem of speaking for others ". After that we shall delve into Simone de Beauvoir's The Second Sex prior to engaging the works of Crenshaw and Davis on dimensions of intersectionality. The final units of the course will survey feminist scholarship on homophobia, lesbian feminisms, Chicana, Latina and Latin American feminisms, feminist debates in recent U.S. politics, and feminist perspectives on abortion and reproductive rights. In " Toward a Revolutionary Feminist Pedagogy, " bell hooks wrote that " we must learn from one another, sharing our ideas and pedagogical strategies. If we are to learn from one another, we must be more engaged as a group. We must be willing to deconstruct this power dimension, to challenge, change and create new approaches. " 1 With hooks' words in mind, in this course we shall engage all course materials through open seminar discussion that emphasizes critical questioning and debate. In addition, at the beginning of each class students will be asked to provide written comments on one another's short essays on course materials.
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Papers by Amy Reed-Sandoval
Locations: Universidad Autónoma de Ciudad Juárez (UACJ) and the University of Texas, El Paso (UTEP)
Languages: Spanish, English and Portuguese
Confirmed Speakers: Eduardo Mendieta (Penn State), Melissa W. Wright (Penn State) Tony Payan (UACJ), Amy Reed-Sandoval (UTEP)
Sponsors: Doctoral Program in Philosophy (UACJ) Master Program in Social Work Program (UACJ), Department of Philosophy (UTEP)
pedagogical resources – particularly Critical Race Pedagogy
(CPR) developed for high school students, as well as Philosophy
for Children (P4C) – can be helpfully employed by college
level instructors who wish to dialogue with students about
the nature of race and racial oppression. More specifically,
we wish to explore (a) how P4C can both learn from, and be
put to the service of, CRP, and (b) how this provides a useful
framework for philosophical conversations about race at the
college and pre-college levels. Our arguments are interwoven
with narratives of our personal experiences utilising these
pre-college pedagogical resources in conversations about
race, so as to illustrate and provide context for our claims. We
ultimately contend that these resources can help pedagogues
in both higher and lower education work toward unmuting
the voices of undervalued and underserved students in the
United States.
this, I then argue that the United States is required, as a matter of immigration justice, to render the journey to the US of ‘unauthorized’ Latin American migrants less violent and inhumane. I conclude by arguing that other ‘migrant journeys’ across the globe may present similar injustices, and I call for more philosophical and normative attention to the human movement that migration processes entail.
Locations: Universidad Autónoma de Ciudad Juárez (UACJ) and the University of Texas, El Paso (UTEP)
Languages: Spanish, English and Portuguese
Confirmed Speakers: Eduardo Mendieta (Penn State), Melissa W. Wright (Penn State) Tony Payan (UACJ), Amy Reed-Sandoval (UTEP)
Sponsors: Doctoral Program in Philosophy (UACJ) Master Program in Social Work Program (UACJ), Department of Philosophy (UTEP)
pedagogical resources – particularly Critical Race Pedagogy
(CPR) developed for high school students, as well as Philosophy
for Children (P4C) – can be helpfully employed by college
level instructors who wish to dialogue with students about
the nature of race and racial oppression. More specifically,
we wish to explore (a) how P4C can both learn from, and be
put to the service of, CRP, and (b) how this provides a useful
framework for philosophical conversations about race at the
college and pre-college levels. Our arguments are interwoven
with narratives of our personal experiences utilising these
pre-college pedagogical resources in conversations about
race, so as to illustrate and provide context for our claims. We
ultimately contend that these resources can help pedagogues
in both higher and lower education work toward unmuting
the voices of undervalued and underserved students in the
United States.
this, I then argue that the United States is required, as a matter of immigration justice, to render the journey to the US of ‘unauthorized’ Latin American migrants less violent and inhumane. I conclude by arguing that other ‘migrant journeys’ across the globe may present similar injustices, and I call for more philosophical and normative attention to the human movement that migration processes entail.