Mixed Race Studies

Black and White: Vestiges of Biracialism in American Discourse

Communication and Critical/Cultural Studies
Volume 7, Issue 1 (March 2010)
pages 70-89
DOI: 10.1080/14791420903511255

Greg Goodale, Assistant Professor of Communication Studies
Northeastern University

Jeremy Engels, Assistant Professor of Communication Arts & Sciences
Pennsylvania State University

The authors argue that the application of critical methods to fragments in successive discursive formations, including oral traditions, double meanings, epithets, fictions, and fantasies, reveal that Americans have always almost known of their biracial heritage. This re-examination of archival evidence in conjunction with critiques of novels, neologisms, and epithets enables the authors to reinterpret narratives of whiteness, particularly those surrounding Jane McCrea, America’s first national martyr. Though claimed as a pure, white woman, we argue that underground traditions and a succession of discursive formations lend credence to the possibility that she exemplifies America’s biracial past.

Why are reports of America’s biracial heritage, like Thomas Jefferson’s black descendents and South Carolina Senator Strom Thurmond’s biracial child, met with a shrug? (NB: The terms “white” and “black” are problematic because they essentialize. In this essay, we gradually de-essentialize the terms even as we use them.) Given America’s history of racism, one might expect this news to be controversial. Yet illustrating a strikingly blasé attitude toward America’s biracial past, in 2008 Illinois Senator Barack Obama used stump speeches to respond to reports that he was related to the unpopular sitting Vice President: “Dick Cheney is the black sheep of my family.” The line drew laughter because successive discursive formations have perpetuated knowledge about America’s biracial heritage, even as these formations have attempted to deny this memory. Thus Americans have always almost been conscious of their biracial heritage, a near-consciousness that is responsible for both current shrugs and past violence. During the early years of the republic, the identity “American” was made white. As evidenced by Noah Webster’s first American Dictionary, after the Revolutionary War the concept African American became unthinkable to Euro-Americans. Webster defined “American” as “a native of America; originally applied to the aboriginals, or copper-colored races, found here by the Europeans; but now applied to the descendants of Europeans born in America.” In his dictionary, Webster represented “American” as white and explicitly excluded Indians while ignoring Americans of African descent. The Revolution had forced former subjects of the British Empire to rethink their identities. Those who published dictionaries, constituted a government, and constructed schools nearly effaced racial mixture by imposing their self-representation—whiteness—on the inchoate nation. As rhetorical scholars, we are deeply interested in representations, and in particular in how these shape our understanding of history. For Roger Chartier, “a double meaning and a double function are thus assigned to representation: to make an absence present, but also to exhibit its own presence as image.” Representation performed two critical functions after the Revolutionary War: it invented a reality by making an absence in the form of white American-ness present, and it exhibited the no-longer absent as reality by deifying a pantheon of exemplary “white” Americans like George Washington and Jane McCrea. The double meaning thus constituted identities while underpinning regimes of representation that almost hid such constructions.

Like the Christian God, educated “whites” made Americans in their own image, a vision that attempted to and always almost effaced racial mixture. Chartier’s colleague Pierre Bourdieu described the effects of representation: “What is at stake here is the power of imposing a vision of the social world through principles of de-vision which, when they are imposed on a whole group, establish meaning and a consensus about meaning, and in particular about the identity and unity of the group, which creates the reality of the unity and reality of the group.” To represent, Chartier and Bourdieu argue, is to define and constitute. Yet all representations, insofar as they attempt to make an absence present, are necessarily imperfect. The double meaning retains a pre-history of the representation’s construction. In constituting a reality and a social unity predicated upon a re-presentation of history, educated whites in the founding period were unable to erase fragments of Americans’ biracial heritage that remained in the discursive formation; vestiges that have remained in the succession of discursive formations from the founding to today. When a purist vision of the social world like Webster’s is imposed, hints of diversity linger, always almost reappearing to re-present the constructed nature of the representation

We argue that evidence of America’s biracial heritage exists in discursive clues that always almost remind Americans that race was never as pure a distinction as the lexicographers and teachers of official language and histories once inculcated. Though recent scholarship has recovered some of this heritage, we argue that this knowledge has haunted Americans, who have always almost known about their biracial past. Double meanings, oral histories, “fictions,” fantasies, and epithets perpetuated an almost awareness of this heritage even as successive discursive formations obscured its memory. Discursive formations are not monolithic. Even as they influence and to a degree determine what we take to be true and hence our ability to think, to understand, and to name, our current truths must necessarily emerge out of older regimes of representation. Truth does not spring sui generis on the scene, like Athena from Zeus’s head. Truth is made out of old truths and even older rules. Thus, each new discursive formation contains vestiges of prior knowledges and epistemologies…

…When whites participated in lynch mobs or volunteered for black-voter registration drives, their decisions were rooted, in part, in insecurities about the purity of whiteness or an awareness of brotherhood. These reactions should be partially attributed to discursive fragments that always almost threaten to re-present America’s biracial heritage. In this essay, we offer an exploration of a few vestiges that have preserved knowledge of America’s integrated past. Beginning with double meanings that hide and betray biracial truths, we find that a close study of this unofficial history uncovers America’s biracial heritage at the same time that it reveals clues that illustrate the imperfect racial purification of America by white lexicographers and teachers. Then we turn to a sustained analysis of a popular nineteenth-century story. This critical reading of the biography of Jane McCrea exemplifies efforts to proclaim the purity of race while revealing a discursive formation that recalls Americans are not simply white or black. We are both…

Read or purchase the article here.

‘The rivers of Zimbabwe will run red with blood’: Enoch Powell and the Post-Imperial Nostalgia of the Monday Club

Journal of Southern African Studies
Volume 37, Issue 4 (December 2011)
pages 731-745
DOI: 10.1080/03057070.2011.613691

Daniel McNeil, Lecturer in Media and Cultural Studies
Newcastle University, United Kingdom

In his influential account of post-colonial melancholia, Paul Gilroy suggests that contemporary reports of violence in Southern Africa reveal Britain’s inability to work through its grim history of imperialism and colonialism. Gilroy’s study links recent discussions of tragic Southern African themes to Enoch Powell’s ‘rivers of blood’ speech in 1968. However, it does not mention Powell’s critique of Britain’s ‘post-imperial nostalgia’ in a speech about Rhodesia later that year. This is not entirely surprising – the Conservative Central Office did not disseminate Powell’s call for Britons to move beyond sentimental attachment to ‘kith and kin’ in Rhodesia, and Rhodesian sympathisers in the Conservative Monday Club attempted to work around Powell’s refusal to support the ‘White Commonwealth’. Moreover, Powell opposed non-white ‘communalism’ whether he was emphasising the importance of the British Empire to English identity or challenging the ‘harmful myth’ of empire as an English nationalist. Consequently, this article uses archival material relating to the Monday Club and the Rhodesian Ministry of Information in order to document three of the main strands of post-colonial melancholia that apply to Powellite figures on the right who defended (white) minority rule in Rhodesia and/or demonised (non-white) minority cultures in the United Kingdom. The first main strand of post-colonial melancholia involves the belief that racial intermixture will lead to violence and economic instability. The second emphasises the importance of strong white rule to limit racial violence and industrial retardation. The third attempts to contest and then seize the position of victim, alleging one set of standards for the ‘civilised’ West and another set of standards for ‘failed, incompetent and pre-modern states.’

Read or purchase the article here.

Lectures delivered by John Powell under the auspices of the lectureship in Music

The Rice Institute Pamphlet
Volume 10, Number 3 (July 1923)
pages 107-163

Lectures delivered by John Powell
Palace Theatre of Houston
1923-04-05 through 1923-04-06

John Powell

Table of Contents

• I. Music and the Individual (20 pages)
• II. Music and the Nation (38 pages)

From “Music and the Nation”

This is America, a large country. We are the hope of the world. We stand for and safeguard the liberty of the world. We are the greatest country that ever existed or ever will exist. People of every race and clime have come to our shores, The white, the yellow, the red, the black, and the brown are all here in this great melting-pot. They are all free and equal in the brotherhood of man. Eventually they will fuse into a homogeneous mass, and the outcome of this amalgamation will be the highest type of humanity ever known in history—because this is America.

Nobody has more respect for America nor more pride in her than I myself. But it seems to me that the folly of this idea surpasses anything that has ever come within my knowledge. It is idiocy to suppose that mere contact with American soil can change age-old hereditary characters; that, because this is America, the action of ineluctable, biological laws will be suspended. The melting-pot should rather be termed the “witches’ cauldron.” And we can be well assured that no miraculous alchemy will transmute these tainted strains into the perfect superman. Indeed, nothing more preposterous than this theory has ever been preached to a long-suffering people. Why, we would not think of subjecting even our domestic animals to such conditions as these! Everyone knows that if he wishes to breed thorough-bred horses he cannot admix inferior breeds into the stock. The same applies to flowers, to garden vegetables. How dare we sit still and let happen to our children-bone of our bone, blood of our blood-that which we would not allow to happen to the very beasts of the field. I wish here and now to enter my protest against this insidious, this hideous doctrine with every drop of blood in my veins and every ounce of vigor in my body.

If there were no other reason for rejecting this solution of general miscegenation, the negro problem would furnish good and sufficient grounds. If the present ratio were to remain permanent, the inevitable product of the melting-pot would be approximately an octoroon. It should not be necessary to stress the significance of this point. We know that under the Mendelian law the African strain is hereditarily predominant. In other words, one drop of negro blood makes the negro. We also know that no higher race has ever beqn able to preserve its culture, to prevent decay and eventual degeneracy when tainted, even slightly, with negro blood. Sixty centuries of history establish this rule. Since the first page of recorded fact, history can show no exception. Were the American people to become an octoroon race, it would mean their sinking to the level of Haiti and Santo Domingo.

With the constant interchange of population between Europe and America, Europe would likewise inevitably become tainted. This would mean the degeneration of the whole Caucasian race, the annihilation of white civilization. For not only are the physical characteristics of the negro predominant, but the universal experience of the past, as well as the study of our own hybrids and the other negroid peoples of the present time, proves conclusively that his psychology is also hereditarily predominant. This is the reason why every race which has mixed blood with him has decayed. If we, in America, allow this contamination to proceed unchecked, our civilization is inexorably doomed, For the transmission of these characters is effected through the germ plasm; and, whether we accept or discard the more extreme deductions of Weismann, we must still admit that the poison is too deeply embedded to be eradicable by education, or by material, social, or political advantages. Once let our germ plasm become tainted, and all is irrevocably lost. For, granting that natural selection and the course of evolution might eventually produce from this contaminated mass a race of high order, even then aæons would have to elapse before any appreciable results could show themselves, and Anglo-Saxon civilization would long since have vanished eternally from the face of the earth. But if we reject this melting-pot solution, what is left to us?…

Read both papers here and here.

Race as a social question in Brazil

The Rice Institute Pamphlet
Volume 27, Number 4 (October 1940)
pages 218-241

Carlos M. Delgado de Carvalho (1884-1990)

I. ETHNIC COMPOSITION OF THE BRAZILIAN POPULATION

At first sight, it seems that race could be considered as the capital element of the biological aspect of society. Race is a very common and vague term, freely used in human affairs, but with no precise meaning at all. It stands probably for zoological comparisons, but its chief virtue is to be a powerful appeal to feelings and passion; its value, therefore, is pseudo-scientific.

The only proof that race exists is that we find, nearly everywhere, racial problems, race questions, racial minorities, and so on. It is especially the revision of the European political map in the nineteenth century on the lines of nationality politics and in the twentieth century by the ethnic realities of the Treaties of 1919-1920, that has impressed on our minds the concept of race.

Some people are satisfied with races as major divisions of mankind: black, yellow, brown, white. Others have in view a nation or a country. Some mystics believe in a hypothetical pure race,” that has existed according to a subjective ideal of which they are possibly the prototype. An isolated group with uniform and stable physical aspects is sometimes called a “race.” It happens also that race is mistaken for language; for instance, we hear that South America has populations of the Latin race…

Read the entire article here.

Narratives of astonishment: Miscegenation in New World literature

Rice University
1994
235 pages

John Wesley Buass

A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE DOCTOR OF PHILOSOPHY

Through readings of a variety of literary and historical narratives from throughout the Americas dating from the 16th century to the present, I show that miscegenation, its sudden and disrupting revelation in these narratives serving as the catalyst for utopian and/or apocalyptic rhetoric, becomes a trope for New World cultural identity (Utopia and Apocalypse themselves being crucial ideas for this hemisphere). I call by the name “Astonishment” the resulting space created by the sudden revelation of miscegenation in these narratives.

Table of Contents

• Abstract
• Acknowledgements
• Prologue. Re-reading Columbus’s (Dis)Course: Toward a Reading of New World Literature
• “Delta Autumn” and Tenda dos milagres: Toward a Theory of Astonishment
• “Regions beyond right knowing”: Cabeza de Vaca’s Search for a Language
• ¿Quienes somos?: Labyrinths of Blood in de la Vega, Faulkner, and Paz
• Gonzalo Guerrero’s Children: A Survey of Narratives of Astonishment
• Conclusion
• Works Cited and Consulted

Read the first 30 pages here.

By obscuring the historic dimensions of American multiraciality—emphasizing its newness but not its oldness—we may run the risk of ignoring lessons that past racial stratification offers for understanding today’s outcomes. For one thing, older social norms still make themselves felt in contemporary discussion of mixed-race identity (Davis, 1991; Waters, 1991; Wilson, 1992). In addition, history reminds us that these attitudes toward multiraciality were embedded in complex webs of social, political, economic, and cultural premises and objectives, thereby suggesting that the same holds true today. Finally, turning to the past highlights how malleable racial concepts have proved to be over time despite the permanence and universality we often ascribe to them. Given the United States’ history, the extent to which public attitudes toward mixed-race unions and ancestry have changed is remarkable. Perhaps the real new people today are not just those of multiracial heritage but also Americans in general who now conceptualize, tolerate, or embrace multiple-race identities in ways that were unacceptable in the past.

Ann Morning, “New Faces, Old Faces: Counting the Multiracial Population Past and Present,” in New Faces in a Changing America: Multiracial Identity in the 21st Century, edited by Loretta I. Winters, Herman L. DeBose, Thousand Oaks, California: SAGE Publications USA, 2002.

One Big Hapa Family

KCTS 9 Television
Real NW
Seattle, Washington
Monday, 2011-11-14, 22:00 PST

After a family reunion, Japanese-Canadian filmmaker, Jeff Chiba Stearns embarks on a journey of self-discovery to find out why everyone in his Japanese-Canadian family married interracially after his grandparents’ generation.

Using a mix of live action and animation, “One Big Hapa Family,” explores why almost 100 percent of Japanese-Canadians—more than any other ethnic group—marry interracially and how their mixed children perceive their unique multiracial identities.

The stories of our generations of a Japanese-Canadian family to come to life through animation by some of Canada’s brightest independent animators, including Louise Johnson, Ben Meinhardt, Todd Ramsay, Kunal Sen, Jonathan Ng, and the filmmaker himself.

“One Big Hapa Family” makes us question: Is interracial mixing the end of multiculturalism as we know it?

 For more information, click here.

Imagining Identity in New Spain: Race, Lineage, and the Colonial Body in Portraiture and Casta Paintings

University of Texas Press
2003
216 pages
6 1/8 x 9 1/4 in.
12 color and 60 b&w illus., 4 tables
Hardcover ISBN: 978-0-292-71245-4

Magali M. Carrera, Professor of Art History
University of Massachusetts, Dartmouth

Reacting to the rising numbers of mixed-blood (Spanish-Indian-Black African) people in its New Spain colony, the eighteenth-century Bourbon government of Spain attempted to categorize and control its colonial subjects through increasing social regulation of their bodies and the spaces they inhabited. The discourse of calidad (status) and raza (lineage) on which the regulations were based also found expression in the visual culture of New Spain, particularly in the unique genre of casta paintings, which purported to portray discrete categories of mixed-blood plebeians.

Using an interdisciplinary approach that also considers legal, literary, and religious documents of the period, Magali Carrera focuses on eighteenth-century portraiture and casta paintings to understand how the people and spaces of New Spain were conceptualized and visualized. She explains how these visual practices emphasized a seeming realism that constructed colonial bodies—elite and non-elite—as knowable and visible. At the same time, however, she argues that the chaotic specificity of the lives and lived conditions in eighteenth-century New Spain belied the illusion of social orderliness and totality narrated in its visual art. Ultimately, she concludes, the inherent ambiguity of the colonial body and its spaces brought chaos to all dreams of order.

Table of Contents

• List of Illustrations
• Acknowledgments
• Introduction: Visual Practices in Late-Colonial Mexico
• Chapter One: Identity by Appearance, Judgment, and Circumstances: Race as Lineage and Calidad
• Chapter Two: The Faces and Bodies of Eighteenth-Century Metropolitan Mexico: An Overview of Social Context
• Chapter Three: Envisioning the Colonial Body
• Chapter Four: Regulating and Narrating the Colonial Body
• Chapter Five: From Popolacho to Citizen: The Re-vision of the Colonial Body
• Epilogue: Dreams of Order
• Notes
• Glossary
• Bibliography
• Index

The Lost German Slave Girl: The Extraordinary True Story of Sally Miller and Her Fight for Freedom in Old New Orleans

Grove/Atlantic, Inc.
November 2005
288 pages
Paperback ISBN-13: 978-0-8021-4229-0

John Bailey

It is a bright, spring morning in New Orleans, 1843. In the Spanish Quarter, on a street lined with flophouses and gambling dens, Madame Carl Rouff recognizes a face from her past. It is the face of Salomé Müller, her best friend’s daughter who disappeared twenty-five years earlier. But the young olive-skinned woman claims her name is Mary Miller—she is the property of a Frenchman who owns a nearby cabaret. She is a slave, with no memory of a “white” past, or of the Müller family’s perilous journey from its German village to New Orleans. And yet her resemblance to her mother is striking, and she bears two telltale birthmarks. Had a defenseless European orphan been callously and illegally enslaved, or was she an imposter? So began one of the most celebrated and sensational trials of nineteenth-century America.

In brilliant novelistic detail, award-winning historian John Bailey reconstructs the exotic sights, sounds, and smells of mid-nineteenth-century New Orleans, an “infernal motley crew” of cotton kings, decadent river workers, immigrants, and slaves. Miller’s dramatic trial offers an eye into the fascinating laws and customs surrounding slavery, immigration, and racial mixing. Did Miller, as her relatives sought to prove, arrive from Germany under perilous circumstances as an indentured servant or was she, as her master claimed, part African and a slave for life? The trial pits a humble community of German immigrants against Mary’s previous owner, John Fitz Miller, a hardened capitalist who is as respected by the community for his wealth and power as he is feared and distrusted, and his attorney, John Randolph Grymes, one of the brashest and most flamboyant lawyers of his time. Was Sally Miller’s licentious lifestyle proof that she was part African, as the defense argued? Or was she the victim of a terrible injustice? Bailey follows the case’s incredible twists and turns all the way to the Supreme Court, and comes to a shocking conclusion.

A tour de force of investigative history that reads like a suspense novel, The Lost German Slave Girl is a fascinating exploration of slavery and its laws, a brilliant reconstruction of mid-nineteenth-century New Orleans, and a riveting courtroom drama. It is also an unforgettable portrait of a young woman in pursuit of freedom.

Bridging: How Gloria Anzaldúa’s Life and Work Transformed Our Own

University of Texas Press
April 2011
292 pages
6 x 9 in., 6 b&w photos

Edited by:

AnaLouise Keating, Professor of Women’s Studies
Texas Woman’s University

Gloria González-López, Associate Professor of Sociology, and Faculty Associate
Center for Mexican American Studies
Center for Women’s and Gender Studies
Teresa Lozano Long Institute of Latin American Studies
University of Texas, Austin

The inspirational writings of cultural theorist and social justice activist Gloria Anzaldúa have empowered generations of women and men throughout the world. Charting the multiplicity of Anzaldúa’s impact within and beyond academic disciplines, community trenches, and international borders, Bridging presents more than thirty reflections on her work and her life, examining vibrant facets in surprising new ways and inviting readers to engage with these intimate, heartfelt contributions.

Bridging is divided into five sections: The New Mestizas: “transitions and transformations”; Exposing the Wounds: “You gave me permission to fly in the dark”; Border Crossings: Inner Struggles, Outer Change; Bridging Theories: Intellectual Activism with/in Borders; and “Todas somos nos/otras”: Toward a “politics of openness.” Contributors, who include Norma Elia Cantú, Elisa Facio, Shelley Fisher Fishkin, Aída Hurtado, Andrea Lunsford, Denise Segura, Gloria Steinem, and Mohammad Tamdgidi, represent a broad range of generations, professions, academic disciplines, and national backgrounds. Critically engaging with Anzaldúa’s theories and building on her work, they use virtual diaries, transformational theory, poetry, empirical research, autobiographical narrative, and other genres to creatively explore and boldly enact future directions for Anzaldúan studies.

A book whose form and content reflect Anzaldúa’s diverse audience, Bridging perpetuates Anzaldúa’s spirit through groundbreaking praxis and visionary insights into culture, gender, sexuality, religion, aesthetics, and politics. This is a collection whose span is as broad and dazzling as Anzaldúa herself.

Table of Conents

• Con profunda gratitud
• Building Bridges, Transforming Loss, Shaping New Dialogues: Anzaldúan Studies for the Twenty-First Century (AnaLouise Keating and Gloria González-López)
• I. The New Mestizas: “transitions and transformations”
  • 1. Bridges of conocimiento: Una conversación con Gloria Anzaldúa (Lorena M. P. Gajardo)
  • 2. A Letter to Gloria Anzaldúa Written from 30, Feet and 25 Years after Her “Speaking in Tongues: A Letter to 3rd-World Women Writers” (ariel robello)
  • 3. Deconstructing the Immigrant Self: The Day I Discovered I Am a Latina (Anahí Viladrich)
  • 4. My Path of Conocimiento: How Graduate School Transformed Me into a Nepantlera (Jessica Heredia)
  • 5. Aprendiendo a Vivir/Aprendiendo a Morir (Norma Elia Cantú)
  • 6. Making Face, Rompiendo Barreras: The Activist Legacy of Gloria E. Anzaldúa (Aída Hurtado)
• II. Exposing the Wounds: “You gave me permission to fly into the dark”
  • 7. Anzaldúa, Maestra (Sebastián José Colón-Otero)
  • 8. “May We Do Work That Matters”: Bridging Gloria Anzaldúa across Borders (Claire Joysmith)
  • 9. A Call to Action: Spiritual Activism . . . an Inevitable Unfolding (Karina L. Céspedes)
  • 10. Gloria Anzaldúa and the Meaning of Queer (Héctor Domínguez-Ruvalcaba)
  • 11. Breaking Our Chains: Achieving Nos/otras Consciousness (Lei Zhang)
  • 12. Conocimiento and Healing: Academic Wounds, Survival, and Tenure (Gloria González-López)
• III. Border Crossings: Inner Struggles, Outer Change
  • 13. Letters from Nepantla: Writing through the Responsibilities and Implications of the Anzaldúan Legacy (Michelle Kleisath)
  • 14. Challenging Oppressive Educational Practices: Gloria Anzaldúa on My Mind, in My Spirit (Betsy Eudey)
  • 15. Living Transculturation: Confessions of a Santero Sociologist (Glenn Jacobs)
  • 16. Acercándose a Gloria Anzaldúa to Attempt Community (Paola Zaccaria)
  • 17. Learning to Live Together: Bridging Communities, Bridging Worlds (Shelley Fisher Fishkin)
  • 18. Risking the Vision, Transforming the Divides: Nepantlera Perspectives on Academic Boundaries, Identities, and Lives (AnaLouise Keating)
• IV. Bridging Theories: Intellectual Activism with/in Borders
  • 19. “To live in the borderlands means you” (Mariana Ortega)
  • 20. A Modo de Testimoniar: Borderlands, Papeles, and U.S. Academia (Esther Cuesta)
  • 21. On Borderlands and Bridges: An Inquiry into Gloria Anzaldúa’s Methodology (Jorge Capetillo-Ponce)
  • 22. For Gloria, Para Mi (Mary Catherine Loving)
  • 23. Chicana Feminist Sociology in the Borderlands (Elisa Facio and Denise A. Segura)
  • 24. Embracing Borderlands: Gloria Anzaldúa and Writing Studies (Andrea A. Lunsford)
• V. Todas Somos Nos/otras: Toward a “Politics of Openness”
  • 25. Hurting, Believing, and Changing the World: My Faith in Gloria Anzaldúa (Suzanne Bost)
  • 26. Feels Like “Carving Bone”: (Re)Creating the Activist-Self, (Re)Articulating Transnational Journeys, while Sifting through Anzaldúan Thought (Kavitha Koshy)
  • 27. Shifting (Kelli Zaytoun)
  • 28. “Darkness, My Night”: The Philosophical Challenge of Gloria Anzaldúa’s Aesthetics of the Shadow (María DeGuzmán)
  • 29. The Simultaneity of Self- and Global Transformations: Bridging with Anzaldúa’s Liberating Vision (Mohammad H. Tamdgidi)
  • 30. For Gloria Anzaldúa . . . Who Left Us Too Soon (Gloria Steinem)
  • 31. She Eagle: For Gloria Anzaldúa (Gloria Steinem)
• Notes
• Glossary
• Works Cited
• Published Writings by Gloria E. Anzaldúa
• Contributors’ Biographies
• Index