“These Latin Girls Mean Business”1: Expanding the Boundaries of Latina Youth Identity in Meg Medina’s YA Novel Yaqui Delgado Wants to Kick Your Ass

Author(s):  
Cristina Herrera

This chapter examines the ways in which Latina urban identities have been shaped by popular culture as the “chola/homegirl.” However, this chapter argues that Medina’s novel challenges the seemingly natural alignment of urban Latina identity with the chola by calling for a more expansive view of what it means to be a young, urban Latina. This chapter uses Chicana/Latina feminist theorizing that has examined the chola identity, in addition to sociological research that has studied the ways in which urban girls of color are constructed as “bad” or “delinquent.” This chapter examines the protagonist in light of these theories. Further, the chapter argues that Medina’s novel, in expanding what it means to be a young, urban Latina, questions the ways in which those Latinas who do not model themselves as cholas are victims of identity-policing, rendered not “really” Latina, and dismissed as weirdos or outsiders within this narrow gender/racial identity script that defines chola identity as the only “authentic” young, urban, Latina identity.

2019 ◽  
Vol 37 (1) ◽  
pp. 83-95 ◽  
Author(s):  
Ijeoma Opara ◽  
Elizabeth I. Rivera Rodas ◽  
David T. Lardier ◽  
Pauline Garcia-Reid ◽  
Robert J. Reid

2001 ◽  
Vol 29 (2) ◽  
pp. 383-396 ◽  
Author(s):  
Scott Boltwood

THROUGHOUT THE NINETEENTH CENTURY both the English popular and scientific communities increasingly argued for a distinct racial difference between the Irish Celt and the English Saxon, which conceptually undermined the Victorian attempt to form a single kingdom from the two peoples. The ethnological discourse concerning Irish identity was dominated by English theorists who reflect their empire’s ideological necessity; thus, the Celt and Saxon were often described as racial siblings early in the nineteenth century when union seemed possible, while later descriptions of the Irish as members of a distant or degenerate race reflect the erosion of public sympathy caused by the era of violence following the failed revolt of 1848. Amid this deluge of scientific discourse, the Irish were treated as mute objects of analysis, lacking any opportunity for formal rejoinder; nonetheless, these essentially English discussions of racial identity and Irishness also entered into the Irish popular culture.


2010 ◽  
Vol 15 (3) ◽  
pp. 15-15

Anja Finger. Book Review: Material Religion and Popular Culture (Routledge Studies in Religion). Sociological Research Online. 2010; 15(3): 15-15 Article withdrawn by publisher. This article was accidentally published twice in the online version of Volume 15 Issue 3, with different DOIs and different page numbers. There was no duplication of the article in the printed version of Volume 15 Issue 3. The incorrect version of the article with DOI: 10.1177/136078041001500311 has been replaced with this correction notice. The correct and citable version of the article remains: Anja Finger. Book Review: Material Religion and Popular Culture (Routledge Studies in Religion). Sociological Research Online. 2010; 15(3): 1-1. 10.1177/136078041001500304


2015 ◽  
Vol 49 (8) ◽  
pp. 1023-1039 ◽  
Author(s):  
Lisa Harrison

The research presented uses intersectionality theory as a lens to study the racial identity construction of four African American young adolescent girls. The findings suggest that race was largely situated in a Black–White discourse for the girls in the study. When limited information was provided in home, school, and community settings, the participants made meaning from dominant discourses about race and identity, although glimpses of critical thinking about race did occur. In conclusion, the potential of including youth identity within intersectionality theory to broaden the utility of the theory itself and also for making meaning of and advocating for marginalized adolescents is discussed.


Author(s):  
Chad A. Barbour

The introduction discusses the connection between Native activism and popular culture as an entry into considering the recurring trope of playing Indian in American culture, especially focusing on comics. Comics provide a representative body of work for American popular culture, demonstrating how playing Indian circulates and is transmitted throughout American culture. A theoretical consideration of visual rhetoric, including Charles Peirce's semiotics, helps establish the unique nature of playing Indian in comics because of the visual nature of the medium. A consideration of whiteness and control of racial identity illustrates the contradictory dynamic of playing Indian.


Author(s):  
Matthew W. Hughey

To better understand how whiteness is continually constructed, research must highlight patterned sets of expectations, obligations, and accountabilities that govern the racial identity performances of whites across varying material resources, professed attitudes, and political sensibilities. Without such a move, recent sociological research may mask, mystify, or marginalize the social-psychological and cultural mechanisms that simultaneously constrain and enable the formations of white racial identity, and thus, white actions. As a resolution to this dilemma, I expand upon my previous work with a variety of data (white activist discourse, film reviews, historical events, etc.) to examine how whiteness is continually (re)crafted from an allegiant pursuit of an idealized and specific form of white racial identity.


2016 ◽  
Vol 3 (2) ◽  
pp. 159-171 ◽  
Author(s):  
Amy D. McDowell

Recent research shows that non-Muslims “read” Muslim and non-Muslim Others through an Islamophobic lens, whether the victims of Islamophobia are practitioners of Islam or not. Yet how Muslims and non-Muslims band together against anti-Muslim racism in nonreligious ways and venues is less understood. The author draws on a wide range of qualitative data to show how “Taqwacore” punks ( taqwa means “God consciousness” in Arabic and core comes from hardcore punk) create a racial identity as “brown kids” that is panethnic and opposed to the major racial frames used to vilify Muslims and brown-bodied Others. Taqwacore punks do this by (1) using punk rock attitudes to call out whiteness and keep it out of their punk and (2) redefining punk in favor of “brown kids.” These findings expand a new body of scholarship that shows how marginalized youth are using popular culture to create new racial identities against whiteness.


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