Category Archives: Professionalization

Las Madres Profesoras in the Academy

September 3, 2012

Castañeda and son, Miguel Angel

By Mari Castañeda

For the past twelve years, I’ve lived in Amherst, Massachusetts, an iconic New England college town that has a high-income and predominantly white population that often boasts about a family lineage that dates back to the first pilgrim settlers. Luckily for my son Miguel Angel, who is now a seventeen-year-old and about to enter is senior year at the local high school, he’s learned to meet such boasting with his own story of a family lineage that pre-dates those settlers and is tied to the Yaqui Indians of California and Mexico. It has not always been smooth sailing—such as the time his elementary school teacher called me because my son upset his white classmates by telling them with a typical nine-year-old bluntness that “they didn’t belong in this land.” We worked through the incident together, making it the prototypical “learning moment” with his class. For my son Miguel Angel, such historical positioning became necessary in order for him to claim a space in a place that was not originally intended for him. Yet we learned from other friends of color who had a longer history of making space for themselves in the region, and over time built a diverse community of family friends. The making of home and community are indeed socially constructed, in addition to being passed on from generation to generation.

At the 2012 MALCS Institute, Susana Gallardo and I organized a roundtable titled, “Las Madres Profesoras in the Academy” in an effort to create a space to discuss the joys and challenges of working in academic environments while also being a mother/parent. What we found most enjoyable about the roundtable was sharing about how each of us were succeeding and struggling with creating such a balance. In doing so, we learning from each other’s strategies and sabiduria, especially since most of us were the first mujeres in our families to forge this professorial path. We also discussed the institutional realities of faculty positions, which often causes us to be far away from our extended families, thus forcing us to rear our children in communities that are regionally, culturally, and even economically radically different than the ones we grew up in.

When we introduced ourselves at the beginning of the session, we also noted the ages and names of our children—something which often doesn’t happen at conference panels. Although the ages of our kids ranged from four years old to seventeen, it was clear that despite the age differences, we were all trying to figure out how to reconcile our lives in academia (which often negates the personal lives of students, staff, and faculty) with the fact that our children and broader families were at the forefront of our lives.

At the roundtable, we discussed the importance of building such homes and communities on our own terms, regardless of where we were located. Each of us had stories of the lengths we went—whether driving across town, or flying across the country—to make sure our children had a range of experiences that would help them develop a healthy and well-grounded sense of identity. We also discussed ways in which we could influence our institutions to be more sensitive to motherhood/parenthood issues so that we can be in a work environment that allows us to be successful in all the areas of our lives. Increasingly (although perhaps grudgingly), academic institutions are recognizing that they must change their insensitive practices and unrealistic expectations if they are to remain as cutting edge and relevant scholarly environments in the twenty-first century. Creating a work place where mother-scholars are welcomed, encouraged and expected to succeed is central to this shift. For instance, the chair of my department when I first started at UMass Amherst (a white male) was incredibly sympathetic when I told him I needed to teach between 9am-3pm because my son’s inability to be in an after school program as a five-year-old. Not only did he schedule my courses T/Th between those hours, but the faculty meeting was also scheduled between 12-2pm. These seemingly simple accommodations made a world of a difference in mine and my son’s happiness and success.

When I was a graduate student mother in the early-1990s, virtually no conferences held panels, workshops, or roundtables on the topic of balancing motherhood with academia. At this Summer Institute, our panel was one among several on mother-related topics including Danielle Barrazza’s “My Baby Bump” and Karleen Pendleton-Jimenez’ wonderful reading of her memoir on butch pregnancy and motherhood (http://labloga.blogspot.com/2011/11/how-to-get-girl-pregnant.html).

Things are starting to change and it’s great to see that MALCS is once again at the forefront of this important discussion. At the roundtable, it became clear that we wanted to continue the conversation outside of the institute, and thus we are starting a queer-friendly parenting list for MALCS members and affiliates. We hope you will join us in our effort to share experiences, best practices, and a safe space to get advice. Please join us on our new email discussion list! To join the “Madres Profesoras” email list, please email Susana@malcs.org

Mari Castañeda is an Associate Professor of Communication Studies at the University of Massachusetts, Amherst. She studies new media and telecommunication policy, Latina/ethnic media studies, and transcultural political economy of communication industries. Her latest book is Mothers’ Lives in Academia, a collection of essays co-edited with Kirsten Isgro, forthcoming from Columbia University Press.

Comment(s):

Theresa (Mujeres Talk Co-Moderator) September 5, 2012 at 7:54 AM

Mari, Your essay highlights how much the question of Chicana/Latina/Native American women’s inclusion in the academy is not only about whether an institution provides affordable and quality child care – which is vitally important, but also about the practices of the profession and the services that we can all make use of to help that next generation. I like how much your essay emphasizes that even the seemingly small gestures matter. Thank you!

Politics of Fear

June 25, 2012

Photo credit: Stuart Anthony/stuant63 from Flickr.

By Marie “Keta” Miranda

These remarks were delivered at the 2012 NACCS Conference Panel titled “Callin’ It Like It Is: Transforming Gendered, Sexual and Heteropatriarchal Violence in Chicana/o Studies and Academic Institutions”

Fear cannot simply be created from thin air.

There have been quite a few feature stories lately about the culture of fear, especially as journalists have reflected on U.S. culture since 9/11.[i] However, I want to introduce the idea of a politics of fear into our discussion of Institutional Violence. As Antonia has stated, Institutional violence consists of the practices that violate personhood.

Anna NietoGomez helped to clarify that Institutional Violence is:

… when authorities of institutions, and organizations both formal and informal know or should have known that members or participants are bullied, harassed, and or are subject to physical and sexual violence, but do not believe they should be held accountable to institute deterrents and consequences to prevent, investigate and rectify the problem to protect the interests of the institution or organization and instead ignore, deny, shun, blame and or intimidate those who report incidents and protect the victimizer and thereby directly or indirectly encourage the repetition of hostile and violent behavior, sanction and perpetuate a hostile and unsafe environment.

Therefore, I think that as we address practices, we also need to address the politics and other activities associated with Institutional Violence.

Fear is usually expressed in a personalized and privatized way. For example, fear resonates as “what happened to a friend or a neighbor might also happen to me.” Fear as a problem is understood in an abstract sense and is generally diffused. For example, ‘I am frightened’ is rarely focused on something specific but it does express a sense of powerlessness. Institutional Violence, I believe, is about fear that is diffused and that enables a sense of powerlessness, a diminished sense of agency that leads people to turn themselves into passive subjects. Institutional violence is about pressure groups that make us scared about the people we love and about the experiences that we cherish.

When an organization is not motivated by inclusion, the more likely it is to rely on fear — particularly the fear of being an outcast from the group’s circle or society —as a means of control over its members. In many ways this shifts the arrangements, the affection and affiliation within the group, as more individuals are prepared to sacrifice their individuality in exchange for the comfortable sense of belonging to a more powerful group. Creativity is stifled and the evolution of plans, aims and missions are frustrated. Thus the monolithic group asserts itself, “to protect the interests of the institution or organization and instead ignores, denies, shuns, blames and or intimidates those who report incidents,” and a minority of individuals—courageous enough to rebel against group constraints and diktats—are cast out. And FEAR operates. Fear as a basic survival mechanism, becomes a controlling factor in people’s lives and a controlling mechanism of the present and of the future. Discussing the use of fear in politics, Niccolo Machiavelli’s 1513 handbook, Il Principe, notes: Create a fear scenario. The aim of fear is power.

Cheri Moraga, in her “Introduction” to This Bridge Called My Back speaks about knowledge, offering a shift from a binary opposition of mind/body.

Theory of the flesh means one where the physical realities of our lives—our skin color, the land or concrete we grew up on, our sexual longings—all fuse to create a politic born out of necessity.” (23)

Moraga’s intervention sets up the bodily experiences–the personal, flesh, the private, the intimate–how these experiences inform new knowledge. While a theory of the flesh is about knowledge creation, it is also a tool of political resistance. Moraga’s theory of the flesh is tied to the experience of being excluded, and provides a call for new sites of solidarity, particularly as theories of the flesh. Fear attacks the body, where the body freezes in a paralysis. Where escape or avoidance are the behavioral acts—looking for safety.

When we look at Institutional Violence, and the politics of fear, then a Theory of the Flesh can be an action—the other response to fear—not of flight but to confront, to encourage, to act.

I think that Moraga provides a way to using the body as a way to get outside traps –regulation, law, policy, procedure—ways of doing things—that trap us, immobilize us—to finding ways of addressing how we can address Institutional Violence—so that [paraphrasing Anna’s definition] we can be accountable to institute deterrents, to find ways of prevention and remedies to enhance our organizations and institutions.

[i] Culture of Fear: Risk Taking and the Morality of Low Expectation by Frank Furedi

Professor Marie “Keta” Miranda is on the faculty at the University of Texas, San Antonio.

Comment:

Theresa (Mujeres Talk Co-Moderator) July 3, 2012 at 1:12 PM
Keta,
Your essay prompts me to consider how we might enact this attention to caring for our bodies in our gatherings. Thank you for taking up how fear works on the body.

On Doing Work that Matters and Sustaining Ourselves in the Interim

May 28, 2012

By Brenda Sendejo

It’s a week since the 2012 El Mundo Zurdo Conference at UTSA. I feel a rejuvenated sense of purpose about my work, my heart is full, and my mind and soul inspired. I sat at my desk working on an essay today, and as I did, I periodically glanced over at the brightly painted rock I got at the conference. I got the beautiful rocks with quotes by Gloria Anzaldúa for friends, and minutes before the conference ended decided to go ahead and get one for me. The lavender rock with the words of Gloria Anzaldúa, “Do Work that Matters” called out to me as the one I should keep (Zapotec curandera Doña Enriqueta Contreras once taught me that lavender is the color of healing). The rock serves as a reminder to me that I do the work that I do because I believe that it matters and because I hope that it makes a difference in the world. The rock is also a reminder to myself to stay on that path and focused on doing the work as a teacher and scholar. Because, while it’s a rewarding path and at times a healing path, it’s not an easy one. I reflect here on the conference, thinking about the stakes involved in doing work that matters and how we sustain each other and ourselves in the process.

At the opening plenary of the conference Northern New Mexico College President, Dr. Rusty Barceló discussed what I view as doing work that matters. She talked about working to diversify the academy as we make our way down our individual — and often lonely — paths at our perspective institutions of higher learning. We are often the only, or one of few women, people of color, and/or LGBTQ staff, faculty, or students “at the table,” whether in a meeting of college presidents, department meetings, diversity enrichment committees, or in our classes. Dr. Barceló talked about the meaning of diversity and instances where we might be “at the table” with regards to representation, but have no voice. Engaging head on with issues of diversity means more than increasing the number of faculty and students from underrepresented groups at our institutions. It’s about the inclusion of our voices and responding to our calls for equality, inclusion, and an end to institutional violence. It’s about working to ensure recognition for the diversity work we do in our teaching and research at tenure and promotion time, and it’s about helping to promote the idea that a real commitment to diversity — in perspectives, life experiences, and beliefs — must permeate through all facets of an institution.

Doing work that matters can be frustrating and draining. It requires opportunities for us to rejuvenate our spirits through community, at conferences such as the MALCS Summer Institute, SSGA and NACCS. In the interim between seeing our comadres and compadres whose support, encouragement, spirits, and intellect fill us, in between moments when students remind us that the struggles we faced and continue to face as women, people of color, and queer people in the academy are worth it, and in between the inspirational conversations with colleagues who “get it,” we need to cultivate strategies for sustaining ourselves, strategies for being in those spaces and doing work that matters. I would guess that tenured professors, junior faculty, community members, graduate students and undergraduates all experience those in between spaces. I’m fortunate in that I possess the resources to attend conferences, trips to Anzaldúa’s grave in Hargill, a cell phone to call my comadres from grad school when I need a little pick me up and reassurance. But what about when we don’t have those resources in place to lift our spirits? Where do we turn in the interim to help pick us up in the struggle to do work that matters? Where do those who don’t have access to conferences and comunidad nearby find fulfillment in moments of alienation, homophobia, sexism, racism, in our hometowns, universities, communities, familias? I write this for those who have been or are or will be in that in between space and don’t have those resources. I was there once, and I so I offer our community an invitation. It’s an invitation to share via this space, to share your virtual words of encouragement and consejos, strategies for how you sustain your mind, body, and spirit in the interim – between now and the next conference, or between now and any other moment that feeds you. And so I put this out to you. I ask you to respond to this blog entry with your strategies for continuing to hold on to that light from within. Some of us have the privilege to get to attend conferences. Others do not. Others are alone, sin comunidad, fighting the fight and I write this for you. There is a lot of healing that needs to happen, mentoring, guidance and this is just one small, humble attempt to see if we can work as the strong community we are to offer support to one another in this wonderful space that has been created.

Dr. Barceló offered a reminder that as we pursue our career and personal goals as we all do, that we keep this awareness about us; keep an eye towards working for inclusion and diverse ways of thinking and being; for inclusivity and creating change. While it’s not an easy place to be, perhaps we can locate allies and continue to use this and other spaces of community to remind us that we are not alone as we navigate nepantla towards the goal of shifting consciousness and conocimiento. It may feel like a lofty goal at times, but it is one in which I have much hope, in particular as I reflect back on Dr. Barceló’s talk, on the numerous fierce and stimulating presentations, performances, and experiences at the conference, and the work of Gloria Anzaldúa, constant reminders, like my lavender rock, to keep moving forward in doing the work that matters.

Brenda Sendejo is on the faculty of Southwestern University and an At-Large Representative of MALCS.

Comments:

Mujeres Talk Moderator June 2, 2012 at 5:59 AM

Thanks Brenda for your blog essay. I’ve been thinking about your question in terms of the differing missions of MALCS, SSGA and NACCS. Whereas SSGA is all about examining Anzaldúan thought and practice at the conference and in publications, one of MALCS’s purposes is to support and sustain us both at the Summer Institute and in the interim so I appreciate your work in doing that in this forum.
Bren June 15, 2012 at 12:20 PM

thank you so much for your comment. i agree that MALCS is an important space for sustaining ourselves, and as i’ve heard from a few people since this essay posted, there are many out there who are seeking out strategies for doing so. so i hope this is a conversation we can continue, both online and at the institute.

The Right to Learn and Work in a Safe Place

April 9, 2012

By Anna NietoGomez

Partially presented at the 2012 NACCS Conference Roundtable Panel “’Callin’ it like it is’: Transforming Gendered, Sexual and Heteropatriachal Violence in Chicano Studies and Academic Institutions”

People who pursue knowledge and participate in social justice activities have the right to expect people of authority and influence to commit themselves to establish, and maintain a safe and respectful work environment that is free from verbal and physical abuse such as bullying, hazing, harassment, stalking, sexual harassment, sex discrimination, physical and sexual violence, rape and hate crimes.

Persons of authority and influence in educational institutions, Chicana/o movement, and other social justice organizations are responsible to prevent and stop these behaviors because we understand that bad behavior is about bad people abusing their privileges and our failure to take action would negatively affect the achievement of the goals of our organizations. We know that the truth eventually comes out, and when it is revealed that no action was taken and that abuse and violence were allowed to continue, the credibility of those with authority and influence will suffer and they will eventually come under scrutiny and be held accountable. When unacceptable behaviors occur, these institutions and organizations need to make public and generally well known that:

1) There will be consequences for these behaviors. Action will be taken against anyone regardless of their power of authority, privilege or social status.

2) People who report these behaviors are safe and free from reprisals and retaliation.

3) Complaints will be investigated and appropriate action taken.

4) Criminal behavior will be reported to legal authorities for investigation.

5) Victims will receive appropriate treatment and assistance to heal and recover.

Institutional Violence

Anything less than the above is Institutional Violence. Institutional Violence is when authorities of institutions and organizations know or should have known that these behaviors occurred but directly or indirectly allowed the violent behavior to re-occur because they:

Did not take appropriate action.
Allowed the victims, and those who try to help the victims, to be directed away from receiving help and/or are shunned, blamed and/or intimidated.
Pretended to help but really acted to suppress and intimidate.
Sought approval and acceptance for not taking appropriate action by appealing to one’s commitment to “La Causa” or the organization and took steps to do the following: ignore and/ or deny that the incident occurred, protect the one who is alleged to have promoted and or participated in these behaviors, appeal to the fear that something horrible will occur should appropriate action be taken. These actions or inactions demonstrate that the organization or institution is more important than the victim and that to take action “would be the end of everything we have worked for” or “bring disrepute upon the institution or organization.” The threat and fear is exaggerated and not based on the actual situation and the appropriate proposed action.

When persons of authority and influence in movements, organizations and institutions act in the above manners they allow people who thrive in hostile and unsafe environments to continue their unacceptable behavior.

Recognizing a Hostile Environment

Take a hostile environment assessment. Talk to people and evaluate what you observe. Ask yourself: Is it generally well known that the following behavior is allowed to occur?

Demeaning, isolating and discrediting others (often used to gain power, influence, control and dominance).
Pushing, shoving, threats to hurt or actual fights.
Unwanted sexual advances (sanctioned because they are viewed as harmless and/or as compliments).
Bystanders ignore, passively observe or encourage these behaviors.
A pattern of Institutional violence.
Action to stop the abuse involves removing the victim from the organization, rather than stopping those who are abusive and violent.

Avoid What Does Not Work

Conflict resolution and or mediation between the one who has power and one who doesn’t only serves to further intimidate and threaten the one without the power. Group treatment for bullies and violent people doesn’t work because it tends to reinforce bullying behavior in each other. Simple, short-term solutions such as in-service training, meetings, lessons taught by individual teachers have demonstrated ineffective in when it is known that action will not be taken against those who abuse, are violent and/or rape.

What You Can Do

Require that the educational institution or community organization to post a public statement that this behavior is not acceptable and consequences will result when it occurs. The names and phone numbers of who to call for help should also be identified.

Confront the bullying and the sexual harassment openly, honestly and quickly and put everyone on notice that it simply won’t be tolerated.

Warn people who plan to join that it is a hostile environment and encourage them to seek an alternative place where activists and students are safe and respected.

GET HELP. If you or someone you know has been assaulted and or raped encourage them to get help. Rape survivors tend to deal the more effectively with their experiences when they take an active role in acknowledging that the rape did occur, disclosing the incident to appropriate others, finding the right help, and learning it was not their fault.

Organize at the local level and take action.

Educate. Organize a campaign to raise awareness of the problems and the appropriate actions.

Collect personal stories of harassment and violence and failures of persons of authority to act. Come to a collective agreement as to what actions can be taken and with individuals who are also able to make a commitment to take part in the agreed upon action(s). Pick a target that is manageable and easily accomplished and can lead to bigger actions or issues.

For More Information:

The Office for Civil Rights in the Department of Education investigates complaints of sex discrimination and sexual harassment. The person or organization filing the complaint need not be a victim of the alleged discrimination but may complain on behalf of another person or group. A complaint must be filed within 180 calendar days of the date of the alleged discrimination, unless the time for filing is extended by OCR for good cause shown under certain circumstances. For the phone number in your area contact 1-800-421-3481 or file a complaint form at: http://www.ed.gov/about/offices/list/ocr/complaintintro.html
Equal Rights Advocates’ Advice and Counseling Hotline is here to help you understand your legal rights. Free, discreet, individualized advice is available if you are facing sex discrimination or sexual harassment. Contact 800-839-4372.
http://www.rainn.org/get-help
Regarding Sexual Harassment on campus see “Sexual Harassment: It’s Not Academic” at www2.ed.gov/about/offices/list/ocr/docs/ocrshpam.html
The Jeanne Clery Disclosure of Campus Security Policy and Campus Crime Statistics Act at www.higheredcenter.org/high-risk/violence/
Stop bullying in schools and cyber bullying. Prevention, laws and policies available at National Center for Prevention and Control, Division of Violence site: www.stopbullying.gov
U.S. Secretary of Education Arne Duncan on Bullying and Harassment Guidance (pdf): http://www.sprigeo.com/pdfs/DuncanPressConferenceTranscript.pdf

You can write to Anna NietoGomez at encuentrofemenil@gmail.com

Comments:

Ktrion May 10, 2012 at 7:24 AM

Awesome post!
Mujeres Talk Moderator June 2, 2012 at 6:20 AM

In April this blog site was visited 911 times — and your essay was accessed by many, so thank you Anna for sharing this valuable information and insight.