Mothers of Color in Academia:

Cisneros, Nora; Hidalgo, Leigh-Anna; Vega, Christine; Martinez-Vu, Yvette

doi:10.2307/j.ctvcj2hz5.22

Cited by 7 publications

(6 citation statements)

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“…The Chicana m(other)work collective are Chicana scholar–activists in the United States. They borrow the term “mother” from Patricia Hill Collins (1994, Collins, 2000) by modifying it and embracing the term “other.” They perceive Chicana m(other)work “as being inclusive to women of color (trans and cis), nonbinary parents of color, other-mothers, and allies because mothering is not confined to biology or normative family structures” (Caballero et al, 2019, p. 5). Their aim is to demonstrate the ways in which their labor is layered, and they honor motherwork in multiple ways and settings.…”

Section: Latina Feminisms and The M(other)work Collectivementioning

confidence: 99%

Entre Madres y Comadres: Trans Latina Immigrants Empowering Women Beyond Marianismo

Alvarez-Hernandez

Bermúdez

2023

Affilia

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When social workers discuss the lives of Latinx individuals, it is often in the context of cultural values such as marianismo. Marianismo is linked to Catholicism and patriarchal values that reinforce traditional gender scripts for women. Although Latina feminists have challenged these values for decades, it continues to be paramount that social workers deepen their understanding of the lives of Chicanas and Latinas through critical theories. From this perspective, mujeristas and Chicana feminists who emphasize liberative work often use the term comadres, or comothers, to explore Latinas’ roles and relationships. The distinction between the traditional motherly role of marianismo and the collaborative and empowering role of comadres was evident in our feminist-informed study about the lived experiences of trans Latina immigrants who are activists and agents of change in their Southern U.S. communities. Our goal as Latina feminists is to include these women in the theoretical conversation as their experiences allowed us to expand our knowledge of these concepts. By reconceptualizing the mutually supportive role of Latinas in their communities, trans Latina immigrants and Latina feminists encourage us to see Latinas beyond the traditional and stereotypical gender script of marianismo.

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Section: Latina Feminisms and The M(other)work Collectivementioning

confidence: 99%

Entre Madres y Comadres: Trans Latina Immigrants Empowering Women Beyond Marianismo

Alvarez-Hernandez

Bermúdez

2023

Affilia

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“…Black queer scholars have analyzed play aunties and ballroom houses as forms of queer kinship that extend these Black cultural traditions (Arnold and Bailey 2009; Lundy-Harris 2022; Shange 2019). Chicana and Latina feminists have recently articulated the importance of comadrisma as an alliance between women around mothering that deconstructs biological primacy and heteronormativity in the family (Caballero et al 2019; Lopez 1999; Upton and Hernandez 2023). Indigenous mothering networks also often work toward rebuilding care and families from the trauma and pain that they endured from historical oppression, displacement, and the removal of their children from their communities (McKinley et al 2021).…”

Section: Theorizing Aunthood and Othermothersmentioning

confidence: 99%

Aunties, Aunts, and Tías: The Forgotten Othermother Supporting and Housing LGBTQ Youth

Robinson,

Stone,

Webb

2023

Socius: Sociological Research for a Dynamic World

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Research on youth can miss important aspects of their lives if this work focuses only on the parent-child relationship. This focus can also overlook Black feminist interventions to understanding the roles of othermothers and can miss how nonparental relatives such as aunts may provide support, housing stability, and safety for youth. On the basis of a mixed-methods longitudinal study with 83 lesbian, gay, bisexual, transgender, and queer (LGBTQ) youth in South Texas and the Inland Empire of California, the authors intervene through examining how aunts’ supportive practices shape LGBTQ youth’s experiences of housing stability and safety. The findings empirically demonstrate how LGBTQ-supportive aunting practices, such as educating other family members about LGBTQ people and housing an LGBTQ nibling, actively challenge cisheteronormativity. This study moves forward research on family processes by not focusing on parent-child relationships or LGBTQ “families of choice” to instead examining how aunts can support LGBTQ youth, disrupt cisheteronormativity, and prevent LGBTQ youth from becoming unhoused.

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“…Mexican mothers in the United States negotiate an awareness of in-betweenness (Caballero et al, 2019; Perches, 1994; Villenas, 2001) as racially hybridized, linguistically marginalized, gendered knowers measured against settler-colonial (White) standards of good mothers rearing loyal citizens (Romero, 2011). The mental shifts that characterize this liminality are shaped by good mother discourses (Reppond & Bullock, 2020) and the sociocultural permeability of a mixed racial identity constructed from experiences of shifting between and across multiple physical and psychological borders (Anzaldúa, 1987; Baca Zinn & Zambrana, 2019; Comas-Díaz, 2006).…”

Section: Theoretical Orientationmentioning

confidence: 99%

“…Liminality in bicultural persons has long been pathologized as psychologically dissonant (LaFromboise et al, 1993) and incongruent with White-stream mothering practices for Latina mothers of various ethnicities (Ayón et al, 2018; Johnson, 2009; Varela et al, 2009; Villenas, 2001). The resulting insider/outsider status (Comas-Díaz, 2006) is perpetuated by the devaluing of Mexican women's culturally salient ways of knowing in mothering spaces (Caballero et al, 2019; Kasun, 2016; Kayumova et al, 2015; Villenas, 2001). While mothers’ ways of knowing have been studied primarily by education scholars in relation to children's learning (e.g., Flores, 2018; Kayumova et al, 2015), we view ways of knowing as necessarily entangled with experiences of racial, cultural, and linguistic liminality from which a mother's own epistemic self is simultaneously challenged and nurtured.…”

Section: Theoretical Orientationmentioning

confidence: 99%

“…Our conception of epistemic harm is informed by Dotson (2014) and Fricker (2007), who describe epistemic injustice as resulting from interpersonal and/or systematic knowledge invalidation, including diminished access to a broader pool of shared knowledge. Systematic exclusion from community mothering knowledge – due to structural inequities or the social alienation accompanying class mobility – has been problematized by Black and Chicana feminist theorists (e.g., Caballero et al, 2019; Collins, 2000), sharpening the conceptual relationship between doing mothering and “thinking” mothering. Such thinking transcends day-to-day mothering to include issues of intergenerational belonging, role legitimacy, and self-determination.…”

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confidence: 99%

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To know and be known: Mexican borderland mothers’ epistemic experiences

Verdín

Torres

Bush

2023

Feminism & Psychology

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Few studies have examined how Mexican-origin mothers experience epistemic harm irrespective of its impact on childrearing. Clinicians and researchers can benefit from understanding how public narratives of (un)belonging influence the development of Mexican-origin mothers’ knowledge construction and identity as knowers. We used Chicana decolonial feminisms to examine the epistemic experiences of seven Mexican-origin mothers in the US–Mexico borderlands during a period of heightened racist, nativist, and anti-family violence. Participants between the ages of 22 and 51 years completed in-depth semi structured testimonio interviews in Spanish, English, and Spanglish, an admixture of both English and Spanish common among bilingual Americans of Mexican descent. Epistemic experiences were intertwined with crossing, bridging, and the liminality associated with navigating diverse citizenship discourses as gendered, racialized knowers. Three themes were identified including brown-on-brown conflict, discrimination denial, and co-family as sources of new knowledge. Participants experienced epistemic harm from expected and unexpected sources, including within-family invalidations that were especially disorienting. Epistemic growth arose from relational, integrated co-construction of new knowledge, but epistemic harm also appeared to cultivate internalized nativist fears in some participants.

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Mothers of Color in Academia:

Cited by 7 publications

References 0 publications

Entre Madres y Comadres: Trans Latina Immigrants Empowering Women Beyond Marianismo

Entre Madres y Comadres: Trans Latina Immigrants Empowering Women Beyond Marianismo

Aunties, Aunts, and Tías: The Forgotten Othermother Supporting and Housing LGBTQ Youth

To know and be known: Mexican borderland mothers’ epistemic experiences

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