- The University of Texas at Austin
Curriculum & Instruction
1 University Station D5700
Austin, TX 78712-0379
USA
Luis Urrieta
The University of Texas at Austin, Curriculum & Instruction, Faculty Member
- Anthropology of Education, Indigenous education, Latina/o Education, Cultural Studies, Race and Racism, Chicana/o Studies, and 27 moreHigher Education, Identity (Culture), Self and Identity, Social Studies Education, CONACYT, Michoacan, Indigenous Studies, Indigenous Knowledge, Migration Studies, Transnational migration, Diaspora and transnationalism, Latina/o Studies, Ethnic and Racial Studies, Curriculum & Instruction, Ethnic Studies, Racial and Ethnic Politics, Chicano Studies, Latino/A Studies, Race and Ethnicity, Racial and ethnic discrimination, Chicana Feminist Theory, Purépechas, Whiteness Studies, Critical Race Theory and Whiteness theory, Critical Race Theory, Social Activism, and Critical Race Studiesedit
- Professor of Cultural Studies in Education, with faculty affiliations in Mexican American Studies and Latinx Studies,... moreProfessor of Cultural Studies in Education, with faculty affiliations in Mexican American Studies and Latinx Studies, Native American & Indigenous Studies, and Latin American Studies. My interdisciplinary scholarly interests center around 1) cultural and racial identities, 2) agency as social and cultural practice, and 3) movements related to education. I am specifically interested in Chicanx, Latinx education, Indigenous identities and knowledge systems, im/migrations and diasporic community knowledge, Indigenous diasporas, teaching and learning pedagogy in out-of-school contexts, and in oral and narrative relational knowing in qualitative research.edit
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Under UNESCOs global mission, fundamental education became an essential tool for development that was praised for promoting peace and improving the human condition. The Centro de Cooperación Regional para la Educación de Adultos en... more
Under UNESCOs global mission, fundamental education became an essential tool for development that was praised for promoting peace and improving the human condition. The Centro de Cooperación Regional para la Educación de Adultos en América Latina y el Caribe (CREFAL) hosted educators from throughout the Americas in Pátzcuaro, Michoacán, to study and intervene through fundamental education programs in local Indigenous communities to implement agricultural, hygienic, arts, civic, and adult literacy projects. In this article, we rethink how fundamental education projects in the 1960s often viewed Indigenous communities in deficit and were implemented as “experimental” interventions withmixed goals. We situate this work within a decolonizing healing framework (Smith 2001) to re-write and re-right the: (1) generalized success of the fundamental education project documented in the CREFAL archives about Nocutzepo and (2) highlight the voices and counter-stories of Indigenous women in Nocutzepo who were minimally present in the CREFAL archival data.
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Education research has seen a phenomenal growth in studies that explore the multiple, fluid, and changing complexities of culture and identity work. The nuanced, contradictory, and process-oriented nature of identity and identification... more
Education research has seen a phenomenal growth in studies that explore the multiple, fluid, and changing complexities of culture and identity work. The nuanced, contradictory, and process-oriented nature of identity and identification has meant that the studies in education are largely, and appropriately, qualitative and ethnographic. However, because qualitative studies are marked by their focus on the particular, it has been difficult to discern exactly what these studies contribute to identity theory collectively. In Cultural Constructions of Identity, a set of meta-ethnographic syntheses of qualitative studies addressing identity become the vehicle to speak across single studies to address cultural identity theory. Meta-Ethnography, first developed by Noblit and Hare in 1988, incorporates a translation theory of interpretation so that the unique aspects of studies are preserved to the degree possible while also revealing the analogies between these studies. While the studies in this book examine the various intersections of race and ethnicity with respect to gender, age, class, and sexuality, Cultural Constructions of Identity turns its primary focus on what these studies reveal about identity and identification theory itself.
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Research Interests: Social Movements, Education, Self and Identity, Teacher Education, Higher Education, and 16 moreLatina/o Studies, Educational Inequalities (class; race; gender etc), Chicana/o Studies, Identity (Culture), Race and Ethnicity, Identity politics, Social Activism, Chicana/o, Latina/o education, Race and ethnicity (Anthropology), Political Ideology, Anthropology of Education, Latino/as in the U.S., Activism, Political Identity, Figured worlds, and Mexican American Studies
The American Educational Studies Association (AESA) was established in 1968 in a context of both local and global social justice move- ments. The AESA’s mission and ongoing commitment to the analysis of education and society with... more
The American Educational Studies Association (AESA) was established
in 1968 in a context of both local and global social justice move-
ments. The AESA’s mission and ongoing commitment to the analysis
of education and society with underlying liberal activist aims has
been ongoing since. Although AESA and its membership have been
critiqued and questioned for their larger impact in the field, especially
in its disconnect between university academics and pk-12 teachers,
the original charge and purpose has largely remained. This address
seeks to put a spotlight on the foundations of the social foundations
of education and by extension AESA by using settler colonial and
structural racism frames to examine the enduring problematics of
how academia and academic enterprises are, as Quechua scholar
Sandy Grande would say, “an arm of the settler state” (p. 47). Namely,
I ask, how does AESA and the field of social foundations of education
advance settler futurity? However, most importantly, I will also engage,
how can AESA, the field and its membership engage in anti-colonial
and anti-racist self-reflection and work toward decolonizing the orga-
nization and the work that we do as faculty members in this field? To
engage in this process of reflexive praxis, I will use Grande’s concept
of academic survivance, which includes operating beyond the bound-
aries set up for us by the institution and toward “an active presence
in society and the academy” (p. 12). I slightly modify survivance with
Chicana feminist scholar, Ruth Trinidad-Galvan’s concept of superviven-
cia, which also emphasizes beyond mere survival but from the per-
spective of Mexican campesinas “left behind” in a context of neoliberal
extractivist dislocation. Finally, I draw from my P’urhépecha commu-
nity ancestry a concept also common throughout many Indigenous
communities, Sesi Irekani, el buen vivir, or “the good life.” I will argue
that by centering a reflexive praxis based on these saberes-haceres we
can refuse, reimagine, and rearticulate a relational comunalidad that
unsettles the settler within and recon/figures an alter/Native charge
and decolonial practice.
in 1968 in a context of both local and global social justice move-
ments. The AESA’s mission and ongoing commitment to the analysis
of education and society with underlying liberal activist aims has
been ongoing since. Although AESA and its membership have been
critiqued and questioned for their larger impact in the field, especially
in its disconnect between university academics and pk-12 teachers,
the original charge and purpose has largely remained. This address
seeks to put a spotlight on the foundations of the social foundations
of education and by extension AESA by using settler colonial and
structural racism frames to examine the enduring problematics of
how academia and academic enterprises are, as Quechua scholar
Sandy Grande would say, “an arm of the settler state” (p. 47). Namely,
I ask, how does AESA and the field of social foundations of education
advance settler futurity? However, most importantly, I will also engage,
how can AESA, the field and its membership engage in anti-colonial
and anti-racist self-reflection and work toward decolonizing the orga-
nization and the work that we do as faculty members in this field? To
engage in this process of reflexive praxis, I will use Grande’s concept
of academic survivance, which includes operating beyond the bound-
aries set up for us by the institution and toward “an active presence
in society and the academy” (p. 12). I slightly modify survivance with
Chicana feminist scholar, Ruth Trinidad-Galvan’s concept of superviven-
cia, which also emphasizes beyond mere survival but from the per-
spective of Mexican campesinas “left behind” in a context of neoliberal
extractivist dislocation. Finally, I draw from my P’urhépecha commu-
nity ancestry a concept also common throughout many Indigenous
communities, Sesi Irekani, el buen vivir, or “the good life.” I will argue
that by centering a reflexive praxis based on these saberes-haceres we
can refuse, reimagine, and rearticulate a relational comunalidad that
unsettles the settler within and recon/figures an alter/Native charge
and decolonial practice.
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In this article, we use a settler capitalism framework that centers racialized gender violence in the pueblo of San Miguel Nocutzepo. We tell a story about how neoliberal policy in Mexico permitted the privatization of formerly... more
In this article, we use a settler capitalism framework that centers racialized gender violence in the pueblo of San Miguel Nocutzepo. We tell a story about how neoliberal policy in Mexico permitted the privatization of formerly collectively held Indigenous ejido land, which resulted in selloffs to outsiders who invested in avocado production and ended up being controlled by organized crime. Specifically, we point to the intersections between the regional agricultural recomposition and the social fabric of life in Nocutzepo as we attribute the land repurposing that the avocado-producing region of Michoacán has undergone with the encroachment of settler capitalism and organized crime. We also, however, highlight narratives of survivance in Nocutzepo that shed light on the various ways people faced violence to protect their family, pueblo, and land. Finally, we focus on a mothers-led struggle for youth and community empowerment and well-being or buen vivir
that lobbied for a new Indigenous bilingual intercultural school in Nocutzepo to respond to the decline of subsistence agriculture. Our findings caution that while not all Indigenous struggles result in collective victories, everyday practices of resistance form an essential basis of survival.
that lobbied for a new Indigenous bilingual intercultural school in Nocutzepo to respond to the decline of subsistence agriculture. Our findings caution that while not all Indigenous struggles result in collective victories, everyday practices of resistance form an essential basis of survival.
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In this paper, we focus on educational spaces created on social media, particularly through Instagram pages, where Indigenous Latinx youth actively engage in discourses of Indigeneity, borderlands, and colonialism. Additionally, we... more
In this paper, we focus on educational spaces created on social media, particularly through Instagram pages, where Indigenous Latinx youth actively engage in discourses of Indigeneity, borderlands, and colonialism. Additionally, we situate Instagram as a site of pedagogical depth that Indigenous Latinx youth deploy as co-curricular building projects.
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... Newbury Park, CA: Sage. Reyes, ML & Halcón, JJ (1991). Practices of the academy: Barriers to access for Chicano academics. ... The American college teacher: National norms for the 199899 HERI faculty survey. (ERIC Document... more
... Newbury Park, CA: Sage. Reyes, ML & Halcón, JJ (1991). Practices of the academy: Barriers to access for Chicano academics. ... The American college teacher: National norms for the 199899 HERI faculty survey. (ERIC Document Reproduction Service No. ED435272.). ...
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Research Interests: Sociology and Indigenous
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This chapter presents a selective overview of the study of identity. Identity is defined broadly as self-understandings, especially those with strong emotional resonances, and often marked with socially constructed raced, gendered,... more
This chapter presents a selective overview of the study of identity. Identity is defined broadly as self-understandings, especially those with strong emotional resonances, and often marked with socially constructed raced, gendered, classed, and sexual identity labels. The definition of identity is based on two assumptions: (a) the study of identity is the study of subject formation and (b) identity is about power. The chapter then proceeds to address two aspects of cultural identity as a concept: first, the power that cultural identity has for identity politics, followed by the political dimensions of cultural identity as used by oppressed and minoritized groups in social movements and activism, especially those related to education. The chapter then focuses on the relevance of identity to address difference in education and concludes with asserting the importance of qualitative research in the study of identity.
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Under UNESCOs global mission, fundamental education became an essential tool for development that was praised for promoting peace and improving the human condition. The Centro de Cooperación Regional para la Educación de Adultos en... more
Under UNESCOs global mission, fundamental education became an essential tool for development that was praised for promoting peace and improving the human condition. The Centro de Cooperación Regional para la Educación de Adultos en América Latina y el Caribe (CREFAL) hosted educators from throughout the Americas in Pátzcuaro, Michoacán, to study and intervene through fundamental education programs in local Indigenous communities to implement agricultural, hygienic, arts, civic, and adult literacy projects. In this article, we rethink how fundamental education projects in the 1960s often viewed Indigenous communities in deficit and were implemented as “experimental” interventions withmixed goals. We situate this work within a decolonizing healing framework (Smith 2001) to re-write and re-right the: (1) generalized success of the fundamental education project documented in the CREFAL archives about Nocutzepo and (2) highlight the voices and counter-stories of Indigenous women in Nocutzepo who were minimally present in the CREFAL archival data.
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La cuarta meta de la educación bilingüe y la pedagogía crítica en los mundos figurados de la preparación de futurxs maestrxs bilingües Daniel Heiman, University of North Texas Luis Urrieta, Jr., University of Texas at Austin Resumen:Este... more
La cuarta meta de la educación bilingüe y la pedagogía crítica en los mundos figurados de la preparación de futurxs maestrxs bilingües Daniel Heiman, University of North Texas Luis Urrieta, Jr., University of Texas at Austin Resumen:Este artículo documenta un estudio cualitativo de un curso en capacitación docente bilingüe en el estado de Texas, EE.UU. El curso, impartido en español, vinculó explícitamente el mundo figurado de la educación bilingüe con la cuarta meta de los programas de doble inmersión, que es el desarrollar la conciencia crítica. Por medio de la pedagogía crítica, se problematizaron temas como el impacto de los procesos neoliberales y la gentrificación (gentrification) de la educación bilingüe en los programas de doble inmersión. Los hallazgos revelaron que la pedagogía del curso fue crucial para que lxs futurxs maestrxs bilingües pudieran contextualizar las complejidades históricas, teóricas, políticas y pedagógicas de la educación bilingüe. Se concluye con implicaciones para el campo de la educación bilingüe.
Research Interests: Humanities, Teacher Education, Critical Pedagogy, Political Science, Bilingual Education, and 11 moreTeacher Identity Formation, Teacher Identity, Educación, Pedagogía Crítica, Pedagogia, Figured worlds, Research on classroom practice, Investigacion Docencia, Formación docente, Identidad Docente, and Edición Bilingüe
Research Interests: Philosophy of Agency, Youth Studies, Positive Youth Development, Youth Civic Engagement, Youth Leadership, and 15 moreVirtual Learning, Youth Online Sociability and Identity, Youth empowerment, Youth engagement, Youth of color, Leadership for Equity Diversity Inclusion, Culturally Responsive Pedagogy, Out-of-school youth programs, At Risk Youth Programs, Culturally Sustaining Pedagogy, Anti Black Racism, Latinx Studies, Latinx Youth, CoVid, and Summit
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This article examines the cultural production of three transfronterizo children who daily, physically cross a U.S.–Mexico international bridge. Drawing on theories of identity, border inspections, literacy, and language, the findings... more
This article examines the cultural production of three transfronterizo children who daily, physically cross a U.S.–Mexico international bridge. Drawing on theories of identity, border inspections, literacy, and language, the findings reveal that transfronterizo children developed literacies of surveillance, or the acquired and produced language and literacy practices to move across the surveillance, inspectors, and border. Transfronterizo children strategically used their full linguistic repertories to legitimize their border crossing identities in the context of surveillance.
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The paradigmatic turn of the latter half of the 20th century enabled a phenomenal growth in research studies exploring the multiple, fluid, and changing complexities of culture and identity. The nuanced, contradictory, and... more
The paradigmatic turn of the latter half of the 20th century enabled a phenomenal growth in research studies exploring the multiple, fluid, and changing complexities of culture and identity. The nuanced, contradictory, and process-oriented nature of identity and identification has meant that these studies of identity in education have been and continue to be largely, and appropriately, qualitative and ethnographic. Theorizing about researcher positionality within qualitative research, especially ethnography, have changed over time and paralleled changes in how we think about identity in relation to education. Paradigmatic shifts regarding positionality, epistemology, and research ethics have included positivist dominated (1900s–1950s) to a critical paradigmatic shift (1960s–1980s) to most recently post-critical and decolonizing paradigms (1990s to today). Recent research centers that identity formation is central to learning and schooling contexts, directly related to student margin...
Research Interests: Sociology, Epistemology, Ethnography, Research Ethics, Qualitative methodology, and 11 moreReciprocity (Social and Cultural Anthropology), Identity (Culture), Qualitative Research, Narrative and Identity, Qualitative Research (Education), Music and identity, Identity and Identification, Identification, Positivism, Critical Ethnography, and Positionality
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Utilizing Fairclough (2014) and Alim’s (2010) notion of critical language awareness (CLA), this chapter shares data from a twelve-week summer study abroad (SA) program that took undergraduate education students from Texas to Antigua,... more
Utilizing Fairclough (2014) and Alim’s (2010) notion of critical language awareness (CLA), this chapter shares data from a twelve-week summer study abroad (SA) program that took undergraduate education students from Texas to Antigua, Guatemala. The program was designed to prepare preservice teachers to teach in linguistically and culturally diverse classrooms. We drew on the Guatemalan immersion context to support teachers’ development of robust understandings of bi/multilingual language practices and interactional dynamics in diverse classrooms. We argue that the immersion context supported the development of the preservice teachers’ appreciation for language varieties and the societal power dynamics imbued in language practices in and outside of education, both of which are fundamental to preparing prospective teachers for increasingly diverse classrooms.
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In this special issue, we continue a dialogue on educating hope, radicalizing imagination, and politicizing possibility. The articles selected for this special issue, both conceptual and empirical, challenge traditional ways of engaging... more
In this special issue, we continue a dialogue on educating hope, radicalizing imagination, and politicizing possibility. The articles selected for this special issue, both conceptual and empirical, challenge traditional ways of engaging in and interpreting research, and affirm the significance of educational inquiry as a form of liberatory or radical democratic practice. They illuminate creative strategies for us to research and write to resist and fight for human dignity and social justice (e.g., Bae-Dimitriadis, 2017, 2020; Baszle, Edwards, & Guillory, 2016; Bell, 1992; Coates, 2008, 2015; Delgado & Stefancic, 1997; Fine, 2018; He, Ross, & Seay, 2015; Hill, 2009, 2016; hooks, 1994; Matias, 2016, 2020; Nettles, 2012; Ngo, 2010; Rodriguez, 2020; Sharma, 2013, 2016; Sol orzano & Yosso, 2002, 2009; Tatum, 2009, 2013; Tuck, 2012; Urrieta, 2010; Urrieta & Noblit, 2018; Valenzuela, 1999; Walker, 1983/1967). These articles help counter authoritarian and dominant narratives about minoritized populations and communities and transgress orthodoxies, bureaucratic and hierarchical procedures embedded in research practices (e.g., Archibald, 2008; Archibald, Xiiem, Lee-Morgan, & De Santolo, 2019; Bae-Dimitriadis, 2020; Chilisa, 2012; Delgado & & others, 1989; Dillard, 2000, 2012; hooks, 1994; Ladson-Billings & Tate, 2006; Love, 2019; Lynn & Dixson, 2013; Maparyan, 2012; Morrison, 1993; Oliveira & Wright, 2016; Paris & Winn, 2014; Parker, Deyhle, & Villenas, 1999; Phillips, 2006; Sandoval, 2000; Tate, 2008, 2012; Tuck, 2009; Tuhiwai Smith, 1999/2012; Tuhiwai Smith, Tuck, & Yang, 2018; Twine & Warren, 2000; Tyson, 1998; Walker, 1997; Wilson, 2008). First, in “A Radical Doctrine: Abolitionist Education in Hard Times,” Damaris C. Dunn, Alex Chisholm, Elizabeth Spaulding, and Bettina L. Love remind us that 2020 was “a year of sorrow, infection, greed, violence, loss, devastation, protest, resistance, and death,” which can be traced to “a long history of anti-Blackness, racism, white supremacy, violence, and capitalism” in the United States. The authors argue that “there is no need to (re)imagine or reform schools; instead, we need to abolish schools with a radical doctrine”—a set of principles based on “radical joy, radical trust, radical imagination, and radical disruption.” Sabrina N. Ross, in her article, “Matters of Life and Love: Some Preliminary Mappings of Womanist Pedagogical Futures,” explores “revolutionary possibilities” that
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ABSTRACT Although direct engagement with neighborhood espacios deepens student understanding, less is known about the benefits of this approach to bilingual teacher preparation programs. Our article addresses this gap by highlighting... more
ABSTRACT Although direct engagement with neighborhood espacios deepens student understanding, less is known about the benefits of this approach to bilingual teacher preparation programs. Our article addresses this gap by highlighting community walks, or caminatas, as a pedagogical approach with futurxs maestrxs bilingües (FMBs). Specifically, we propose an espacio emergente in the preparation of FMBs, and we examine how two Latinx professors used caminatas through a historically Latinx community in a rapidly gentrifying area to support the development of students’ critical consciousness. Our findings indicate that the caminatas allowed students to historicize the local neighborhood, interrogate power and their own deficit conceptions of minoritized communities, critically listen to the sounds and voices of the community, and experience discomfort in nuanced ways. We argue that caminatas deepen FMBs’ understanding of community assets and are an innovative way to support the fourth goal of preparing FMBs: developing critical consciousness.
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Research Interests: Sociology, Philosophy of Agency, Teaching and Learning, Teacher Education, Learning and Teaching, and 10 moreSocial Studies Education, Identity (Culture), Pedagogy, Educational Equity and Justice, Teachers Practices, Anthropology of Education, Agency, Figured worlds, Theory into practice, and Smartness
This chapter highlights the contributions drawn from the case studies in the volume to identity work and identity theory but also to future directions for theory and meta-ethnography (qualitative synthesis). Overall, the chapter analyzes... more
This chapter highlights the contributions drawn from the case studies in the volume to identity work and identity theory but also to future directions for theory and meta-ethnography (qualitative synthesis). Overall, the chapter analyzes how the contributors theorized with meta-ethnography in and through their studies. The collective findings of their analyses on the cultural construction of identities in education in particular emphasize race and ethnicity and their intersections with gender, class, and sexual orientation. The chapter further confirms that the Western identity binary is a set-up that (a) upholds power hierarchies and (b) protects whiteness. Meta-ethnography in this book has been about advancing scholarship through seeing synthesis as related to theory, and especially critical theories, and these efforts can be used strategically to address, and alter, injustices.
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This chapter presents a selective overview of the study of identity. Identity is defined broadly as self-understandings, especially those with strong emotional resonances, and often marked with socially constructed raced, gendered,... more
This chapter presents a selective overview of the study of identity. Identity is defined broadly as self-understandings, especially those with strong emotional resonances, and often marked with socially constructed raced, gendered, classed, and sexual identity labels. The definition of identity is based on two assumptions: (a) the study of identity is the study of subject formation and (b) identity is about power. The chapter then proceeds to address two aspects of cultural identity as a concept: first, the power that cultural identity has for identity politics, followed by the political dimensions of cultural identity as used by oppressed and minoritized groups in social movements and activism, especially those related to education. The chapter then focuses on the relevance of identity to address difference in education and concludes with asserting the importance of qualitative research in the study of identity.
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Indigenous Latinx children and youth are a growing population that has been largely invisible in U.S. society and in the scholarly literature (Barillas-Chón, 2010; Machado-Casas, 2009). Indigenous Latinx youth are often assumed to be part... more
Indigenous Latinx children and youth are a growing population that has been largely invisible in U.S. society and in the scholarly literature (Barillas-Chón, 2010; Machado-Casas, 2009). Indigenous Latinx youth are often assumed to be part of a larger homogenous grouping, usually Hispanic or Latinx, and yet their cultural and linguistic backgrounds do not always converge with dominant racial narratives about what it means to be “Mexican” or “Latinx.” Bonfil Batalla (1987) argued that Indigenous Mexicans are a población negada—or negated population—whose existence has been systematically denied as part of a centuries-long colonial project of indigenismo (indigenism) in Mexico and other Latin American countries. This systematic denial in countries of origin often continues once Indigenous people migrate to the U.S., as they are actively rendered invisible in U.S. schools through the semiotic process of erasure (Alberto, 2017; Urrieta, 2017). Indigenous Latinx families are often also o...
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This article engages an important, but difficult conversation about the erasure of indigeneity in narratives, curriculum, identities, and racial projects that uphold settler colonial logics that fall under the rubric of Hispanic,... more
This article engages an important, but difficult conversation about the erasure of indigeneity in narratives, curriculum, identities, and racial projects that uphold settler colonial logics that fall under the rubric of Hispanic, Latina/o/x, and Chicana/o/x. These settler colonial logics include violence by these groupings against Indigenous people, or indios, that has been part of Mexican and U.S. history in the Southwest. We examine Hispanic, Latina/o/x, and Chicana/o/x settlers’ complicity with myths that support white settler futurity, including through social studies curricula and contemporary discourses of the U.S. as a nation of immigrants. The problematics of Hispanidad and Latinidad are also engaged as part of officialized U.S. state regulation and as an expression of mestizaje based on indigenism (indigenismo). Indigenismo worked hand-in-hand with mestizaje and functioned not so much as a celebration of racial mixture, but as state eugenicist programs of Indigenous erasure...
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Indigenous people are survivors of what some scholars have called the nexus of bio–psycho–social–cultural–spiritual intergenerational trauma. The effects of these multi-plex traumas brought on by European colonialism(s) reverberate into... more
Indigenous people are survivors of what some scholars have called the nexus of bio–psycho–social–cultural–spiritual intergenerational trauma. The effects of these multi-plex traumas brought on by European colonialism(s) reverberate into the present and affect Indigenous peoples at various scales, from local interpersonal relations to larger macro scales of geo-regional displacement. Indigenous peoples, however, have also survived the traumas of displacement, genocide, racism, surveillance, and incarceration by sustaining systems of ancestral and contemporary healing practices that contribute to individual and collective survivance. In this essay, I explore intergenerational rememberings of Indigenous identity, trauma, and healing based on personal, family, and community memory. Through rememberings, I seek to deconstruct the Western constructs of identity and trauma, arguing that these conceptions create trappings based on the exclusions of membership that support power hierarchies ...
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This chapter investigates how urban education reproduces oppressive colonial legacies and how the Latina body experiences the schooling process. We especially retrace the ideological, methodological, and dialectic footing of the... more
This chapter investigates how urban education reproduces oppressive colonial legacies and how the Latina body experiences the schooling process. We especially retrace the ideological, methodological, and dialectic footing of the (mis)education of Latinas – a purposeful project rooted in racist heteronormative patriarchy ideology. Using an intersectional framework to provide a multidimensional analysis, we recognize Latinas as active agents of their educational experiences. We read the Latina body through a mind-body-spirit lens to unpack the embodiment of urban Latina schooling. We investigate how educational “crisis” scholarship primes Latinas as objects, barriers, and adversaries to Latinx educational achievement and how her sexed-gendered-sexualized identity is misrepresented by these scholarly discourses. We also deconstruct the ideological footings of urban education systems and practices to expose an investment in the subjugation of Latinas through an onslaught of binarist dichotomies, particularly gender and sexuality. We end this chapter with a proposal of intersectionality as a social justice project rooted in resistance, transformative pedagogies, the disruption of binaries, and towards a revolution in thought, practice, and theory.
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This chapter opens a broader dialogue of Learning by Observing and Pitching-In (LOPI) with Native and Indigenous Studies, and Native and Indigenous Education, drawing particular attention to how LOPI can provide a model for better... more
This chapter opens a broader dialogue of Learning by Observing and Pitching-In (LOPI) with Native and Indigenous Studies, and Native and Indigenous Education, drawing particular attention to how LOPI can provide a model for better understanding Indigenous pedagogy in Indigenous Knowledge Systems (IKS). As Battiste (2002) pointed out, "Indigenous pedagogy values a person's ability to learn independently by observing, listening, participating with a minimum of intervention and instruction." Like LOPI, IKS include ways of knowing and ways of being in the world, with life-long processes and responsibilities that model competent and respectful behavior. The chapter explores similarities and differences between IKS and LOPI by analyzing each perspective's scope, defining features, and foundational origins, as well as what each contributes to our understanding of Native and Indigenous communities, especially in terms of learning and incorporation into adulthood and family and community life.
Research Interests: Informal Learning, Indigenous education, Learning and Teaching, Attention, Indigenous Knowledge, and 15 moreCultural Diversity, Adolescent, Indigenous peoples of Latin America, Helping Behavior, Humans, Child, Cross Cultural Psychology, Female, Active Listening, Attitude, Adult, Indigenous, Indigenous Education Preparing the child for learning through movement, Indigenous ways of learning, and anthropology cultural
This chapter addresses the complex, historical, socio-political context of Native and Indigenous education within several national and regional contexts. Settler colonialism is particularly highlighted as a source of Native and Indigenous... more
This chapter addresses the complex, historical, socio-political context of Native and Indigenous education within several national and regional contexts. Settler colonialism is particularly highlighted as a source of Native and Indigenous land dispossession, dehumanization, and disenfranchisement. Attention is devoted to the interplay between economic development, equity and human rights discourses in education, with a critical eye toward the Euro-dominance that allows limited forms of Native and Indigenous cultural and linguistic autonomy. Finally, neoliberal global capitalism’s impact on the educational contexts of Native and Indigenous peoples is explored in various specific social locations with specific examples.
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The analysis of Indigenous learning practices in Mexico and the United States typically relies on ethnography, oral history, and participant observation as the methodology for understanding the socialization processes of Mesoamerican... more
The analysis of Indigenous learning practices in Mexico and the United States typically relies on ethnography, oral history, and participant observation as the methodology for understanding the socialization processes of Mesoamerican societies. In this chapter, we consider the importance of using historical analysis as an added methodology for understanding the Indigenous learning practices by considering three case studies of Indigenous communities in Mexico, where a consideration of historical patterns have proven fruitful for understanding the contemporary Learning by Observing and Pitching In (LOPI) practices. These communities include the Nahua people of the state of Puebla, the P'urhépecha communities of the state of Michoacán, and the Nahua people of the Texcoco area to the southeast of Mexico City. We conclude that a consideration of the cultural patterns that have developed in Mesoamerican societies across time would benefit contemporary researchers as one component of their LOPI research.
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Insights about the organization of learning in everyday life in San Miguel Nocutzepo, Mexico will be presented in this poster. This study is based on prolonged and ongoing ethnographic research in the community. Specifically, I will focus... more
Insights about the organization of learning in everyday life in San Miguel Nocutzepo, Mexico will be presented in this poster. This study is based on prolonged and ongoing ethnographic research in the community. Specifically, I will focus on the skills and larger learned conceptual saberes related to familia and comunidad knowledge through the acquired practices of physical and emotional spacial coordination. Children and teenagers in Nocutzepo learned to practice responsible physical and emotional coordination within familia and comunidad space by engaging primarily in household economic practices and collective, collaborative efforts such as collective labor, and festivities. Physical coordination demonstrated competency in managing well with others in limited physical and emotional space since notions of personal space in Nocutzepo ranged from very small to nonexistent. Emotional coordination involved children and youths’ consideration of others’ social and emotional needs in rel...
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ABSTRACT This article examines how Latina/o professors perceive, experience, and reflect on the tenure and promotion process. Findings for this longitudinal study are drawn from a purposive sample of nine female and seven male, Latina/o... more
ABSTRACT This article examines how Latina/o professors perceive, experience, and reflect on the tenure and promotion process. Findings for this longitudinal study are drawn from a purposive sample of nine female and seven male, Latina/o tenure-track faculty participants. Using a Critical Race Theory, Latino Critical (LatCrit) Race Theory, and Chicana Feminist framework, this article documents fundamental inequities in the tenure and promotion policies and practices that affected the Latina/o faculty in this study. Using narrative data, educational biographies, in-depth semi-structured interviews, and unstructured ethnographic interviews, this study found four common themes: (1) tenure and promotion processes functioned as a “tool of fear,” (2) the tenure and promotion process was like a “moving target,” (3) tenure provided limited forms of respect but not full membership, and (4) Latina/o supervivencia enabled the professors to thrive despite unsupportive and sometimes hostile campus and departmental climates.
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This article contextualizes some of the issues that affect Latinx community college students’ limitations, affordances, and experiences in accessing higher education, specifically those related to transferring to four-year colleges and... more
This article contextualizes some of the issues that affect Latinx community college students’ limitations, affordances, and experiences in accessing higher education, specifically those related to transferring to four-year colleges and universities in Texas. The aim of this brief is to draw attention to these universities’ efforts to increase the access, retention, and graduation rates for Latinx community college students in Texas.
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Insights about the organization of learning in everyday life in San Miguel Nocutzepo, Mexico will be presented in this poster. This study is based on prolonged and ongoing ethnographic research in the community. Specifically, I will focus... more
Insights about the organization of learning in everyday life in San Miguel Nocutzepo, Mexico will be presented in this poster. This study is based on prolonged and ongoing ethnographic research in the community. Specifically, I will focus on the skills and larger learned conceptual saberes related to familia and comunidad knowledge through the acquired practices of physical and emotional spacial coordination. Children and teenagers in Nocutzepo learned to practice responsible physical and emotional coordination within familia and comunidad space by engaging primarily in household economic practices and collective, collaborative efforts such as collective labor, and festivities. Physical coordination demonstrated competency in managing well with others in limited physical and emotional space since notions of personal space in Nocutzepo ranged from very small to nonexistent. Emotional coordination involved children and youths’ consideration of others’ social and emotional needs in relation to, and in addition to, their own; thus, their emotional needs were always in relation to others (Kawagley, 1999; Brayboy & Maughan, 2009). Coordination involved not just physical maneuvering in limited space for a variety of activities, but also an emotional commitment to familia and to la comunidad. Overall, this study finds that through responsible coordination, children and youth learned to maneuver, not just in limited physical space, including sometimes having several generations of familia members living in the same house compound or in close proximity, but also to organize their emotional commitments and needs around other familia members, and eventually around the comunidad’s needs, including community collective labor.
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As president, Trump implemented severe measures that targeted immigrants, like having local police forces collaborate with Immigration customs enforcement agents causing a panic and terror in Latinx communities. While over the decades... more
As president, Trump implemented severe measures that targeted immigrants, like having local police forces collaborate with Immigration customs enforcement agents causing a panic and terror in Latinx communities. While over the decades bilingual education, increased access to higher education, affirmative action, and ethnic studies have been hard-won battles for Latinxs, the most recent political context was of retrenchment, and heightened dehumanizing policies under the Trump administration, but also of organizing and activism for social justice. In public schools, now attended largely by black, indigenous, and people of color in most urban districts across the nation, violence is also evident through the school-to-prison pipeline and zero tolerance discipline policies that further criminalize Black, non-Black Latinx, AfroLatinx, Indigenous Latinx, and Native and Indigenous, and Southeast Asian children and youth. To better address the policies and politics that impact Latinxs, requires a critical interrogation of Latinidad and its political simultaneous, potential, in/stability and weakness.
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Tócuaro’s recognition for mask making is widely documented. In my contribution to this volume I honor my late uncle Juan Horta Castillo and the other mask makers of Tócuaro, but I emphasize that it is important to situate the pueblo... more
Tócuaro’s recognition for mask making is widely documented. In my contribution to this volume I honor my late uncle Juan Horta Castillo and the other mask makers of Tócuaro, but I emphasize that it is important to situate the pueblo within a broader and longer genealogy, a millennial and Indigenous genealogy that honors the nearby waters, ancestors, and land that this community sits on today. Tio Juan was born in Tócuaro on November 2, 1940. Even though he gained national and international acclaim, tío Juan always remained humble. Most importantly, he was a man devoted to his family and his pueblo. He served his community in various civic-religious, social, and leadership roles, including several times as a carguero, one of the highest-ranking and most demanding yearlong communal services in the pueblo.His legacy lives on in his work, the work that he loved and was very proud of, and the work that he continued to do until his last days.
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Immersion experiences in study abroad can prepare teachers for diverse US classrooms and support their development of critical language awareness, sociocultural consciousness, and a commitment to social justice. Utilizing Fairclough... more
Immersion experiences in study abroad can prepare teachers for diverse US classrooms and support their development of critical language awareness, sociocultural consciousness, and a commitment to social justice. Utilizing Fairclough (2014) & Alim’s (2010) notion of critical language awareness, this chapter shares data from a twelve-week summer study program that took undergraduate education students from Texas to Antigua, Guatemala. The program was designed to prepare preservice teachers to teach in linguistically and culturally diverse classrooms. We drew on the Guatemalan immersion context to support teachers’ development of robust understandings of bi/multilingual language practices and interactional dynamics in diverse classrooms. We argue that the immersion context supported the development of the pre-service teachers’ appreciation for language varieties and the societal power dynamics imbued in language practices in and outside of education, both of which are fundamental to preparing prospective teachers for increasingly diverse classrooms.
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This chapter examines curriculum integration (CI) efforts to adapt teacher education courses from the University of Texas at Austin (UT) to a study abroad (SA) context in Antigua, Guatemala. UT is a top public research institution in... more
This chapter examines curriculum integration (CI) efforts to adapt teacher education courses from the University of Texas at Austin (UT) to a study abroad (SA) context in Antigua, Guatemala. UT is a top public research institution in Texas, a state where approximately 33% of children (2.3 million) live in families with one parent born outside the US, with 80% coming from Latin America (Texas Kids Count, 2015). Texas' unique cultural and linguistic landscape means that all new teachers need to be prepared to work with immigrant Emergent Bilingual (EB) students and do language teaching , regardless of their assigned grade level or subject. A core requirement of the teacher preparation program at UT are Applied Learning and Development (ALD) courses in Sociocultural Influences on Learning (ALD 327) and Acquisition of Languages and Literacies (ALD 329). Since 2010 and 2014, respectively, ALD 327 and 329 have been offered as part of the “Language, Diversity, and Education” (LDE) SA program at UT’s Casa Herrera, a center for the study of Mayan languages and cultures in Antigua, Guatemala. In this chapter we provide a history of curriculum development for these courses, and explore the challenges and opportunities of adapting Texas-based courses to the social, cultural, linguistic, and economic contexts of Guatemala and to the benefit of UT students studying abroad.
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This introductory chapter selectively presents an overview of the study of identity as an epistemology, or how the idea of “identity” shifted and evolved over time. This review is not meant as a comprehensive overview of identity. Other... more
This introductory chapter selectively presents an overview of the study of identity as an epistemology, or how the idea of “identity” shifted and evolved over time. This review is not meant as a comprehensive overview of identity. Other significant volumes have already devoted time and attention to that effort. In it, however, I explain how, with the help of scholars before us, we arrived at our working definition of identity for this book. Who influenced whom, and changed or shifted the train of thought? Why do we need self or group identities? What is at stake when membership is denied? What do we mean when we say that the study of identity is embodied? Questions like these will guide this chapter. We will argue throughout that there is a lot at stake in the study of identity, and what’s at stake changes depending on the time period and locations of that embodiment. In particular, the chapter will highlight two aspects of cultural identity as a concept. First, the power that cultural identity has for identity politics, followed by the political dimensions of cultural identity used by oppressed and minoritized groups in social movements and activism, especially those related to education. In addition to giving attention to race and ethnicity, the chapter builds on the analysis of cultural politics by attending to the nuances and complexities of intersectionality by addressing the importance of intersectionality in understanding the cultural construction of identities. Cultural identity is understood as both open to strategic essentialism around race and ethnicity (Spivak, 2012), as well as being thoroughly exposed to the fluid, dynamic, contested, complex, and malleable deconstructions of these concepts (Hall, 1996). Using Lemert’s perspective on theory, the chapter concludes by addressing how and why meta-ethnography cannot be understood as empirical results alone, and why theory in meta-ethnography must be seen as interpretive and inductive, an explanatory synthesis.
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As a Chicana from south central Los Angeles, as a daughter of Mexican immigrants, a queer Mestizo ni de aquí ni de allá, and an indígena scholar, we do not merely read about education as it happens to Chicanas/Latinas. We are telling and... more
As a Chicana from south central Los Angeles, as a daughter of Mexican immigrants, a queer Mestizo ni de aquí ni de allá, and an indígena scholar, we do not merely
read about education as it happens to Chicanas/Latinas. We are telling and retelling how schooling and education has impacted us as Chicanas, Latinas, a Mestizo, and
an indígena. Schooling and education are not the same phenomenon just as education and educación are false cognates of the other (see Urrieta and Villanes 2013;
Bernal et al. 2006; Valenzuela 1999). We come from a tradition of educación that speaks to loving, healing and critical pedagogies that honor the voice of our sisters,
mothers, tías, abuelas, partners, daughters, and activists who pave the way for us to continue this legacy (Delgado Bernal et al. 2006). Educación has impacted how we
have come to understand family, friends, communities, aspirations, and understandings of the world (Urrieta 2010; Valenzuela 1999). We have acquired language and tools that have helped name and understand the manifestations of oppression. Our schools are known to “fail” and to have children who are failed by a system, so why are we here?
read about education as it happens to Chicanas/Latinas. We are telling and retelling how schooling and education has impacted us as Chicanas, Latinas, a Mestizo, and
an indígena. Schooling and education are not the same phenomenon just as education and educación are false cognates of the other (see Urrieta and Villanes 2013;
Bernal et al. 2006; Valenzuela 1999). We come from a tradition of educación that speaks to loving, healing and critical pedagogies that honor the voice of our sisters,
mothers, tías, abuelas, partners, daughters, and activists who pave the way for us to continue this legacy (Delgado Bernal et al. 2006). Educación has impacted how we
have come to understand family, friends, communities, aspirations, and understandings of the world (Urrieta 2010; Valenzuela 1999). We have acquired language and tools that have helped name and understand the manifestations of oppression. Our schools are known to “fail” and to have children who are failed by a system, so why are we here?
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Mexico's emergent energy reforms are generating much excitement for economic development, including increasing the need for highly skilled labor in petroleum engineering, chemistry, geology, physics and geophysics. Up to 2.5 million new... more
Mexico's emergent energy reforms are generating much excitement for economic development, including increasing the need for highly skilled labor in petroleum engineering, chemistry, geology, physics and geophysics. Up to 2.5 million new jobs by 2025 are expected, according to the Manhattan Institute for Policy Research. But is Mexico's education system ready for the labor demands of a competitive, international energy market, and will new energy jobs decrease immigration to the U.S.? The bottom line is: No. There are more than 3,000 officially registered higher education institutions in Mexico, of which 60 percent are private. While Mexico has prestigious and internationally recognized public and private universities, such as the National Autonomous University of Mexico, the National Polytechnic Institute, and TEC de Monterrey, great disparity and differentiation exist among Mexico's higher education subsystems. IMAGE 1 OF 3 The sector of Mexico that could meet the new need of a highly skilled labor force is largely undereducated and undertrained.