Latinas poderosas: Shaping mujerismo to manifest sacred spaces for healing and transformation.

Abstract

A frequent starting point for and about Latina/os more generally and to Latinas specifically, is the question of quien somos (Who are we)? Yet, all too frequently the questions of who are Latinas or what are the cultural roles available Latinas becomes the center of focus and subjugates self-discovery and self-affirmation (Miguela, 2001). The restrictive roles of sinner, saint, whore, mother, wife, and caretaker become the measure against which Latinas are dichotomously judged or admired (Castillo, 1994; Gloria & Castellanos, 2013; Miguela, 2001). Latinas Poderosas-3 Given the heterogeneity of experiences based on age, ethnicity, sexual orientation, generational level, acculturation, language ability, education, socioeconomic status, and a multitude of other identities, there is no "typical" Latina (Gloria, 2001). Although the statistical descriptives may seemingly provide a typical or average narrative of Latinas in the U.S., the data only assists in creating a context-the information does give meaning or deep-structure value in and of itself. Instead, literature which examines more fully Latinas' processes is of greatest gain. Further, it is incumbent upon Latinas to engage in self-exploration in finding her voice and defining her realities in answering the questions of who, what, and how she is (Anzaldúa, 1987;

Critical action among Asian and Hispanic/Latinx youth: Identifying a multidimensional measure and exploring within‐group differences

“…Although marianismo can be harmful, Latina women and girls have leveraged aspects of these virtues to inspire others to join movements for liberation (Gallardo, 2017). Hispanic/Latina girls must contend with these cultural values as they decide their place within liberatory movements (Gloria & Castellanos, 2016).…”

“…Hispanic/Latina girls must contend with these cultural values as they decide their place within liberatory movements (Gloria & Castellanos, 2016).…”

The role of perceived educational environment and high school generation on Mexican American female community college students’ emic well-being.

“…The cultural specific construct or worldview of being an aguantadora is conceptualized as a coping process of someone who has a passionate determination for survival and enduring life’s obstacles (Nogales, 2003). An aguantadora approach may be particularly relevant for Mexican American female community college students, as they forge new educational paths (e.g., first in families to go to high school or college) and engage the strengths transmitted from other Mexican American women (e.g., mothers, aunts, grandmothers) who imprint their sense of self and power to succeed (Gloria & Castellanos, 2016). Developing programming or psycho-educational supports consistent with Mexican American women’s values can allow them to maintain a positive sense of self and actively cope within the context of higher education.…”

“…Extensive literature highlights the relationship between self-esteem and subjective well-being (Lyubomirsky, Tkach, & DiMatteo, 2006; Rey, Extremera, & Pena, 2011) for racial and ethnic groups (Twenge & Crocker, 2002). This literature shows that Latinas’ who have a positive sense of esteem or regard for their genuine selves as they manage their contexts can ensure that they function with a sense of purpose and cultural wellness (Gloria & Castellanos, 2016).…”

The Role of Latina Peer Mentors in the Implementation of the Alma Program for Women With Perinatal Depression

“…Villenas (2005) articulates these spaces as “the spaces of sharing cultural/social histories wherein they struggle—with dignity, integrity, and not without pain—to carve out the moral lessons of strength, courage, intellect, and compassion for their children” (p. 273). Mujerista scholars have shown how Latina women create spaces of healing in domestic, ordinary places they inhabit such as homes and community centers (Carillo, 2006; Gloria & Castellanos, 2016). As mujerista scholarship articulates the individual and collective strengths of Latina women, it can be seen as a specific extension of González et al’s (2006) theory of funds of knowledge that can shed light on how the Alma compañeras, as Latina women, bring their unique cultural assets to the implementation of Alma.…”