It is often presumed that minority-serving institutions (MSIs)—colleges and universities with the mission or capacity to serve underrepresented students—operate with a mission to alleviate broad inequalities by race. Yet the degree to which this remains true for Hispanic-serving institutions (HSIs), the fastest growing subset of MSIs, is contested and unexplored systematically. In this study the authors briefly detail the founding of HSI as a racialized status and consider how colleges and universities designated as HSIs today are serving Latinx students with racialized federal funding. The historical process and criteria by which HSI was established as a racialized designation, the authors argue, continues to shape their racial logics. Through a content analysis of the population of successful Title V “Developing Hispanic-serving Institution” grant abstracts to the U.S. Department of Education (2009–2016), the authors find great consistency in how HSIs conceptualize their Latinx student populations but substantial variation in how they seek to “serve” Latinx students. In the large majority of cases (85 percent), Latinx students are not centered in HSIs’ Title V programmatic efforts, which are instead organized to serve their entire student bodies. Because HSI status was conferred primarily by Latinx student enrollments, and not a mission to serve Latinx students, dominant colorblind White logics frequently persist at HSIs. Consequently, Latinx educational inequalities are rarely explicitly addressed. In their quests to secure funding as minority serving institutions, we find that HSIs often fail to center the Latinx students who permit their very eligibility.

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This article is an overview of Peruvian studies and research on men and masculinities. This field of study has around forty years of existence and Peru has contributed with scholarship that advances the field both theoretically and methodologically. This overview identifies seven main areas prioritized by Peruvian social scientists: 1) the construction of masculinities; 2) masculinities and gender violence; 3) reconstruction and relearning of masculinities; 4) paternities; 5) emotions and corporality; 6) representations of masculinities in the media and literature; and 7) masculinities and gender diversity. I conclude this overview by highlighting new ways for research.

Background: Peru is the worst affected country by the COVID-19 pandemic showing the world highest mortality rate, thus triggering an increased mental health burden. Nevertheless, there are few population-based epidemiologic surveys of mental disorders in Peru; Therefore, nationally representative research is needed to understand the underlying population-based mental health burden and identify unmet care needs. Objective: The present study aims to estimate the prevalence and patterns of psychiatric disorders, mental health service use, and unmet mental health care needs Methods: This cross-sectional study will collect information from a multistage random sample of 19,500 households. A child, an adolescent, an adult, and an older adult will be interviewed in the household. Trained staff will conduct face-to-face diagnostic interviews via the Preschool Age Psychiatric Assessment, the Child and Adolescent Psychiatric Assessment, the WHO's Composite International Diagnostic Interview, and the Alzheimer Disease 8 Scale. In addition, descriptive and inferential analysis for complex sampling will be performed to estimate the prevalence and correlates. Ethics and dissemination: IRB will approve the research protocol before the commencement of the study. Only respondents who signed their informed consents or assents will participate in the study; The parent or guardian will sign the consent for the participation of preschool children. The research findings will be disseminated in peer-reviewed publications, scientific reports, and presentations at national, and international meetings. In addition, de-identified data and study results will be posted on the Peruvian National Institute of Mental Health (PNIMH) website to be freely available to policymakers, researchers, and the general public.

En el año 2020 el artista René Pérez Joglar, conocido como Residente, lanzó su canción titulada «René». En ella, el artista entrelaza recuerdos de su niñez y adolescencia con dificultades con el alcohol, malestar subjetivo y otras frustraciones. La letra de la canción es íntima al punto que ha llevado a algunos comentaristas de calificarla como confesional. Algunos incluso lo compararon con lo hecho por Eminem en la canción «Loose Yourself», donde se abordan tensiones sobre masculinidad, raza y autenticidad. Tal vez lo más interesante ha sido la reacción que «René» generó en la sección de comentarios de YouTube. Ahí se pueden leer el análisis del video y de la letra, donde se empatiza con las experiencias en la niñez y adolescencia y se trata de diagnosticar los problemas de padecimiento subjetivo. Sobre todo, llama la atención el nivel de identificación de hombres con la canción, la letra y las experiencias de René. «La única canción con la que lloré», escribe un usuario.El ecosistema de las redes sociales y la economía de la atención no tardó en capitalizar tanto la performance como el mensaje de la canción. Varias video-rreacciones muestran a personas ―en su mayoría hombres― escuchando la letra y mostrando algún grado de empatía y vulnerabilidad. Muchos hombres se muestran llorando profundamente al identificarse con las experiencias relatadas. También hay miradas cínicas y sospechosas hacia la canción: ¿Acaso es una forma de confesión de malas conductas, una forma de anticiparse a una posible «cancelación»? Como es de esperarse, también se pueden apreciar comentarios y videorreacciones donde se argumenta que los hombres también son oprimidos por el sistema. Muchas de estas reacciones hacen eco de argumentos de académicos, pseudoacadémicos, y personajes en redes sociales que viven de la polémica y la polarización. Por ejemplo, es sorprendente ―y alarmante― presenciar el incremento en el número de seguidores que tiene Andrew Tate, llamado por ciertos medios como «el rey de la masculinidad tóxica», a pesar de haber sido censurado en diversas plataformas. ¿Qué es y qué hace la masculinidad tóxica en nuestra sociedad? ¿Cómo enfrentan los hombres tanto los discursos frente a la igualdad y equidad de género, y a la vez discursos que llaman a reconocerse en las prácticas de la masculinidad hegemónica?