BRUJA POSITIONALITIES: Toward a Chicana/Latina

Transcription

Mujeres Activas en Letras y Cambio Social (MALCS)
BRUJA POSITIONALITIES: Toward a Chicana/Latina Spiritual Activism
Author(s): Irene Lara
Source: Chicana/Latina Studies, Vol. 4, No. 2 (Spring 2005), pp. 10-45
Published by: Mujeres Activas en Letras y Cambio Social (MALCS)
Stable URL: http://www.jstor.org/stable/23014464 .
Accessed: 29/08/2014 12:56
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .
http://www.jstor.org/page/info/about/policies/terms.jsp
.
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of
content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms
of scholarship. For more information about JSTOR, please contact support@jstor.org.
.
Mujeres Activas en Letras y Cambio Social (MALCS) is collaborating with JSTOR to digitize, preserve and
extend access to Chicana/Latina Studies.
http://www.jstor.org
This content downloaded from 128.83.63.20 on Fri, 29 Aug 2014 12:56:51 PM
All use subject to JSTOR Terms and Conditions
all women
Ostensibly,
counterparts
of gender,
women—whether
and
by virtue
and
cultures,
rebel
and
use their alleged
—Antonia
Here
Castaneda,
—Gloria
from
of being
E. Anzaldua,
were
arms,
Borderlands/La
mixed
racially
suspect
by virtue
or "diabolic"
or enslaved
people
of
religions
who
might
at any moment.
the History
open
witches
on
suspect
and
women,
non-Christian,
power
of being
suspected
groups
colonized
magical
with
were
world,
like their
America,
or Afro-mestiza—were
"Engendering
we are weaponless
Latin
African-origin
of deriving
by virtue
and
of colonized
women,
Indo-mestiza
female,
being
but women
Indian
grounds.
Mexico
the Christian
throughout
on the basis
multiple
in colonial
with
of Alta
our magic.
only
Frontera:
1769—1848"
California,
The New
Mestizo.
BRUJA POSITIONALITIES:
Toward
a Chicana/Latina
Spiritual Activism
Irene Lara
This essay
elaborates
and healing
sexual,
a legacy
of the otherization
I analyze
Ricky Martin's
of a racialized
feared
on constructions
knowledges—in
of "la Bruja"—a
of women
song "Livin'La
woman
healers
and power
about
and las Americas.
the ambivalent
of spiritual,
grounded
subjected
in
Specifically,
witchy power
the ways that "brujas"
explores
and hence
practitioner
cultural imaginary
in Europe
Vida Loca"
over a man. The essay
for their knowledge
female
our contemporary
to oppressive
are
treatment
I argue forthe a bruja positionality
withinChicana/Latinastudies that includes
developing
our own bruja-like
epistemologies.
As a practice
of what Gloria Anzaldua
a bruja positionality
is builton healingthe internalized
mightcall "spiritualactivism,"
beliefs that demonize
represents.
la Bruja and the transgressive
[Key words: Chicanas/Latinas;
feminist epistemology;
brujas; curanderas;
CHICANA/LATINA
STUDIES
spirituality and sexuality
that she
spirituality; spiritual activism; cultural studies;
"Livin' La Vida Loca"]
4:2 SPRING
2005
BRUJA POSITIONALITIES
Are
women
found
suspect
acquaintance's
with
through"
mala!"
was
our magic?
chilling
invective
the passionate
death
physical
At that time
the Catholic
arts without
healing
activities.
disordering
state
All of these
could
for
have
torturous
or any other
meant
was
man,
of
the authority
in herbology
partook
in other
have
my
means.1
dabbled
and
would
"jBruja
an accusation,
Such
questioned
in general,
things
terms.
or other
not wealthy,
certification,
dancing.
womanhood
proper
brother,
my
as not "following
made
and
socially
even
my mortality
likely.2
At the very least,
social
death,
the deeming
to silence
imprisoned,
publicly
were
margins
of their communities.
served
the interests
examples
of how
four centuries
ostracized,
and
after its inauguration
and
in las Americas—as
other
female
out of "paradise"
continue
agency
punished.4
construction
for our desire
out
as inherendy
more
than
seven
in the so-called
Old
in the New
to be feared
and
by many
as well
to be physically
to know,
speak,
CHICANA/LATINA
and
as "Evil
and
them
after
and
more
who
exercise
than
judged,
women
scholars,
Eve,"
"la Malinche,"
metaphorically
practice
STUDIES
women
centuries
socially
feminist
the
by making
World
hence
of the
many
bad
women
World,
for her
of or into
family
of "la Bruja,"
figures—continue
Indeed,
and
As documented
heiresses
the desire
state,
church,
Lamentably,
of the Inquisition
sexual
marked
or exiled
humiliated,
Their
not to behave.
as witch
her bodymindspirit.3
of the patriarchal
the establishment
spiritual
of a woman
an attempt
accused
and
my father,
patriarchy
while
las Americas,
drowning,
although
and
hierarchy
into
was
Witch!")
he perceived
on my own
and
burning,
not live with
autonomous
economically
("Evil
in him
me back
Europe
by hanging,
I did
I ignited
spirituality
throughout
ago
always
immediately
mala!"
to me for what
flame
and
color
"jBruja
to discipline
my sexuality
not too long
more
of using
his attempt
expressing
other
of
transgressive
4:2 SPRING
2005
kicked
IRENE LARA
about
knowledge
cultural
nature,
la Bruja
figure,
challenges
associated
"superstitious"
and
la Bruja
practices,
indigenous
and
the term
"bruja"
is also
because
she positively
in spite
of Christian
colonial
This
is part of a larger
that negatively
that the powerful
has been
women
racialized
and
the bruja-ization
still being
and
appropriate,
crucial
such
first elaborate
spiritual,
grounded
12
in a legacy
CHIC
with
with
for bad,
for
to destroy,
spirituality
that perpetuate
of women
of color
healing
spiritual
that patriarchy
process.
are racialized
Why
such
healing
What
as well
and
trope?
as how
With
the goal
on
an analysis
cultural
in this case
How
these
impinge
includes
is the colonial
women,
bruja
in las Americas
colonialism
my research
subjectivities,
in the ways
practices.
and
from
desconocimientos9
interested
through
ways
the sacred
decolonizing
constructions
questions
conocimientos—in
in
conocimientos7
attempts
institutions,
transform
and
her powers
by social
on constructions
sexual,
concerned
to this misogynistic
subjected
beliefs
people
of indigenous
scientific
worldviews
(witch-ification)
discourse?
uses
colonized
the complex
sexual
of the bruja
and
and
such
decolonize
African
she is
are not comfortable
lives.10 I am specifically
women's
dichotomized
western8
project
western
sexuality
of understanding
With
and
impact
who
where
Many
figure.6
today
someone
control
them.
appropriate
Christian
cultural
the persistence
and
and
Indian
communities
symbolizes
and
oppressive
a racialized
female
of patriarchy's
In las Americas,
quo.
"primitive"
it signifies
invalidate,
essay
status
and
As an empowered
outside
power
a sexist
Chicano/Latino
others,
the erotic.5
symbolizes
that potentially
with
and
spirit,
of
legacy
Latinas,
do Latinas
resist,
bruja-ization?
traversing
my thinking,
of "la Bruja"—a
knowledges
our contemporary
of the otherization
AN A/LATIN A STUDIES
female
rooted
cultural
I
practitioner
in indigenous
imaginary.
of women
4:2 SPRING
in this essay
healers
This
of
or mestiza
imaginary
in Europe
2005
and
is
las
Americas.11
I specifically
Loca"
by Ricky
sung
a racialized
woman
and
to explore
others
feared
within
about
Martin,
the ways
I argue
Finally,
Chicana/Latina
studies
in other
Gloria
Anzaldua
call "spiritual
the internalized
the transgressive
to enact
things,
this entails
Bruja
within
and
inspire
La
A Bad
Many
mesdza
have
internalized
destroy
(be
example,
1989,
animals,
as a practitioner
to attract
Quezada
they are based
or bruja-like
and
1975).
sexual
is built
la Bruja
Moreover,
and
If we are
all living
in spite
of the fear
la
nurturing
change
conocimientos
that legitimizes
that, in turn, can
change.
Dichotomy?
a perception
of illness,
or people).
Another
of sexual
"tie" a man
Such
The
of brujas
producers
common
and
having
related
his will
beyond
of societies'
to justify
belief
as evil, loathsome,
someone
magic;
projections
on reality, continue
women.
positionality
Imaginary:
crazy, troublemakers,
it crops,
of what
without
culture.
social
positive
Curandera
lustful,
of la Bruja
and
spiritual
As a practice
between
is part of social
of our selves
Cultural
Bruja/Good
people
in dominant
more
facilitate
in the
Bruja
outside
and
bruja-like
of knowledge
that she represents.13
within
are
positionality
that demonize
of interconnectedness
la Bruja
engenders
a bruja
of
to oppressive
constructing
change.
activism,"
sexuality
vision
claiming
and
and
indigenous
and
a spiritual
her representation
of social
power
as such,
our own
developing
desconocimientos
spirituality
indeed
forms
witchy
perceived
subjected
and
La Vida
of Chicanas/Latinas12
of a bruja
revising,
as participation
on healing
hence
that includes
as well
might
the thinking
for the development
"Livin
ambivalent
or women
and
power
in the re-membering,
epistemologies
from
that brujas,
and
hit song,
the perceived
I draw
over a man.
for their knowledge
treatment.
an international
analyze
CHICANA/LATINA
cause
how,
treatment
are essentially
STUDIES
for
(Behar
impotence
fears, to whatever
the oppressive
that brujas
knows
to
is that
perception
who
and
the ability
4:2 SPRING
extent
of brujas
mujeres
2005
13
IRENE LARA
malas
(evil
desconocimiento
and
the colonial
sex.14 When
the belief
asexual
have
often
in the patriarchal
Americas
that generally
not oppressively
Such
women's
negatively
ideologies
are related
asexual
or bruja-like
marriage)
the gendered
Moreover,
the brunt
(Castaneda
to redefine
"other"
(Todorov
perpetuated
encounter)
women
and
(Torres
"goddess"
and/or
diabolic,
of women
as either
of heterosexuality
As such,
hypersexual.
mixed
racially
that has been
and
differentiate
1999).
Indeed,
and
they reaffirm
was
1998),
Such
figures.15
women
exacerbated
itself from the New
one
World
of the desconocimientos
precisely
the demonization
discursive
have
to be racialized
split has been
or more
encounter,
"Latina"
continues
spiritual/sexual
and
after the colonial
(violent
and
supposed
by the west s need
after 1492
and
pious,
conocimientos
healing
the confines
is,
(that
as the sacrificing,
superstitious,
within
Black,
of this split, one
This
and
sexual,
to men
binary.
indigenous,
1998a).
Mary
Europe
as the inferior
superior
to the construction
(anti-spiritual)
spiritual/sexual
many
the Virgin
is a
brujas,
of medieval
women
as spiritually
as heretical,
(or sexual
are essentially
thought
constructed
spiritual,
coded
and
hyperspiritual
emulate
malas
western
represented
should
mother),
been
primitive.
born
rooted
that women
and
that mujeres
or, conversely,
women),
"encontronazo"
of indigenous
violence
about
and
spiritually
sexually powerful feminine-genderedfiguresand women justified the legacy of
physical
and
perpetuated
Antonia
women
their mestiza
for the ostensibly
secular
asserts,
courts,
religious
where
crime
witchcraft
Given
such
a negative
14
CHIC
ANA/LATIN
but also
by indigenous
"in the Christian
daughters
were
imperialist
sexualized,
of witchcraft,
was
portrayal
A STUDIES
in las Americas,
women
against
colonizers
by European
Castaneda
and
violence
psychological
treated
as a political
of the racialized
4:2 SPRING
bruja,
As
imperialists.
gaze,
non-Christian
racialized,
although
primarily
and
they were
crime"
demonized
often
(1998a,
it is no wonder
2005
tried in
237).
that in
similar
fashion
sexuality
to the virgin/whore
the axis of a Christian
along
curandera/bad
bruja
institutional
over
and
magic"
of us have
valuable
can
In this binary
the latter category,
"black
"sexual
The
"communicate
healer"
who
with
Both
"consider
types
with
engagement
healing
to become
attribution
seek
Rebolledo
justice,
a western
cultural
attributes
are incorporated
cycle"
and
(83).18
curing,
helping"
a prominent
about
side..
how
.like
Mary,
by Indian
when
she focuses
that they share
aspect
deities,
such
"represents
she also
clear,
between
83).
world,"
"these
emerges
Likewise,
than
has the capacity
from
'negative'
as part of the vital life
discussion
figure.
The
to destroy,
same
the curandera
characteristics
excludes
the
that is, she has the
a link between
makes
CHICANA/LATINA
of these
as her ability
folk cultures
more
some
nebulous
makes
Marian
writers'
to do so" (1995,
the other,
and
of Chicana
heroine,"
on the "positive"
(83)
expertise:
spirit as integrated
the witch;
to la Bruja,
Rebolledo
of the "virginal"
the bruja-curandera
the Nahua
also
choose
and
who
156)
or midwifery
the distinction
blurring
is always
"control
are
(156).
As Rebolledo
worldview.
Interestingly,
the Virgin
and
curanderas
of medical
and
mind,
"archetypal
healer,
characteristics
areas
in her analysis
but she may never
one,
and
in one
"the curandera
of negative
revenge
discusses
the curandera-bruja17
two. As she argues,
power
the body,
that many
(1994,
(sobadoras),
massage
in
the latter is "a specialized
of different
as a whole"
person
intersect
practices
view
and
work
brujas
and
brujas
non
the former
and
or psychic"
(157)
(yerberas),
of healers
the ailing
as Tey Diana
healer
the spirit world"
to order
to this binary
that both
argues
is "a spiritual
herbs
healers
Latina
a good
116),
that valorizes
In resistance
in the knowledge
medicinal
(parteras).
Indeed,
former
in an attempt
are de-sexualized
Castillo
to regulate
1994,
(Castillo
framework
witchcraft."16
Ana
is learned
for example,
and
curanderas
internalized,
healers.
worldview
has developed
dichotomy
spirituality.
that attempts
dichotomy
of "healing,
about
the helping,
for death
STUDIES
sexuality,
in her discussion
nurturing
and
4:2 SPRING
destruction"
2005
15
IRENE LARA
Rebolledo
(89),
her to sexual
the more
does
offered
must
when
one
considers
and
in the face of such
"term
our spiritual
for women
[bruja]
to be informed
without
unwittingly
and
seen
and
analyzes,
other
of knowledge
an empowered
representation
powerful
bruja
who
La
in Popular
Previously
Spanish,
16
known
it was
with
Culture:
for his love
"Livin'
CHICANA/LATINA
La Vida
ballads
Loca"
STUDIES
split has
the binary
in claiming
Castillo
allow
(1994,
and
sacred
with
world,
However,
change.21
such
of an ambivalently
feared.
Loca"
high-energy
pop
that finally catapulted
4:2 SPRING
writers
in harmony
as the image
and
present-day
the Chicana
being
social
mistrusted
La Vida
their lives
Such
157).
as part of the natural
and
the
gifts to their communities
toward
is not as common
"Livin'
I join
the
in las Americas
to decolonize
by Castillo,
work
for personal
is to be ultimately
of the institutional
their psyches,
or mad"
described
in
science
of curanderismo
offer their intuitive
women,
social
In trying to validate
power,
are in tune
as loathsome
is precarious
the power
In order
sexual
their bodymindspirits,
selves,
as resources
Bruja
reinforced.
the
accept
it" (94).
the bruja/curandera
worldviews,
and
and
and
knowledge
like the women
brujas-curanderas,
their whole
and
by them,
fear of being
Rebolledo
who
medicine
practices.20
of the healing
and
with
lesson
in the fullest
ourselves,
curanderas
"good"
to
juxtaposed
the ultimate
the 'negative,'
practices
as pagan
eurocentric
and
that limit
systems
both
wisdom
wittingly
and
brujas
as non-scientific
in sanctioning
benefits
"bad"
with
that comes
self-expression
that link
figure.19 Nevertheless,
Mary
"to become
the serpents,
when
especially
her exploration
the force of western
both
delegitimizing
church
and
split between
drive,
archetype:
of la Bruja
constructions
curandera/Virgin
integrate
of self-knowledge
binary
sexual
concludes
by the curandera-bruja
power
been
upon
Rebolledo
one
the cultural
a powerful
looked
positively
way possible,
The
and
magic
Anzaldua,
citing
not explore
songs
sung
Puerto
in
Rican
2005
Ricky
Martin
into very lucrative
that this number
and
racialized
to U.S.
music
boom."23
marketers
and
of evil and
dolls/
and
voodoo
practices
making
in Europe
catchy,
have
been
with
than
these
lyrics reproduce
is actually
subject
1983,
58).
dangerous
or, rather,
a testament
men
of nature
wildness
duty to master
and
this threatening
The
"girl."
to the ways
"fall" within
and
with
500
nature..
and
the history
here);
Like
spewed
of whom
me fall."
tradition,
discourse,
and
spiritually
male
are always
already
worldview
women
from
Drawing
of the song's
women
the
that normalizes
of a sexually
(Warner
the
embody
it is "the Christian's
moreover,
.to maintain
bad
of witch
and
many
framework
a Judeo-Christian
the flesh and,
witches
years of witch-bashing
in which
cats
me fall."
digested
"premonition"
religious
gendered
Black
in the Americas.
to make
representation
to this western
According
cultural
girl's going
an ambivalent
for making
responsible
"That
of Eve-bashing
years
woman,
empowered
Christian
"Latino
to make
links
magic")
am complicit
cultural
superstitions/
the lyrics are easily
(I too
a dominant
temptress:
more
1,000
alike
delectable
for African-influenced
signifier
of witch-making
rhythm,
pop
women
into
as a sinful
woman
the history
into
(associated
as "black
but also
use of familiar
girl's going
cats
cultural
palatable
make
"She's
of black
coded
negatively
and
born
of this song
of a bewitching
image
the so-called
during
That
It is not a coincidence
familiar
not only
primitiveness:
(a catch-all
dance-inspiring
by fans—men
lines
symbols
dolls
religious
an image
I feel a premonition/
the loaded
Assembling
the culturally
consumers
the opening
symbols
voodoo
luck)
Latina,
in 1999.22
status
hit represents
sexualized
Indeed,
western
and
one
"crossover"
the life of the soul
and
of
the mind," one believed to be naturally embodied by men (Turner 1997, 22).
In drawing
constructs
a parallel
himself
between
From
girl" and
Adam.
as a contemporary
"woman=Eve=devil=woman"
attitude.
"that
infidelity
justifies
to "crimes
Eve,
the male
This
circular
a "the devil
of passion,"
CHICANA/LATINA
made
subject
cultural
of
me do it" scapegoat
this ideology
STUDIES
logic
continues
4:2 SPRING
200S
to
17
IRENE LARA
absolve
and
men
from
normative
Clothes
off and
has a socially
words,
what
is superstitious?
is invested
This
distinction
and
his mostly
contrast,
witches
demonic
magic
male
related
are still largely
except
when
the existence
She
conceptualizations.
to fear and
While
to revere
while
of gender
the roots
in magic.
and
of feminine
double
and
In
sex appeal.25
standard
Mexican
between
ones
in
a brujo
culture,
to hate
is someone
Potter
practicing
female-gendered
"In
of
of "witch"
of Harry
as gifted
states,
a bruja
Moreover,
the etymology
as superstitious
forces
spiritual
(in
decides
or hysterical?
by the popularity
of this sexist
who
subject,
Who
representations
to the magic
life."
constructions?
are legitimized
related
live her crazy
the "superstitious"
witches.
delegitimized
take your/
you
familiar?
gender
female
into
the male
in Merriam-Webster's,
wizards
cohorts,
and
heretical,
already
and
you
Sound
are not.24 As exemplified
Mexican
is someone
wizards
of male-gendered
representations
female.
make
between
in contemporary
is documented
articulates
also
make
common
is interpellated
"She'll
experience,
these
itself out
male
or seer"
dominant
is always
plays
as "sage"
Castillo
irrational)
Who
in maintaining
between
as "diviner
and
ignorant
who
"wizard"
premonitory
acceptable
loca:"
is made
difference
judgment
In this culturally
subject
in the rain/ She'll
go dancing
other
differences
but live "la vida
help
a subtle
Moreover,
the male
narrative,
patriarchal
he can't
witchcraft;
for their behaviors.
responsibility
to the point
of killing if at all possible" (1994, 157).26
The
current
that white
message
what
fascination
dominant
darkness,
18
women
culture
of racial
Martin
CHICANA/LATINA
in mainstream
"Her
attractive
(that
lips are devil
red/ And
4:2 SPRING
youth,
altogether.
associates
the
conveys
if they embody
is, fair skin,
species
that negatively
STUDIES
media
are okay—particularly
are of another
formation
sings,
witches
witches
deems
that brujas
thinness)—but
the history
with
and
in
Participating
dark
her skin's
skin with
the color
200S
moral
of
She
mocha/
will wear
of Latinas
representations
it is important
Latinas,
of sexual
and
sexually
the boys
spiritually
about
sexuality?
crossover
into
sanctions
"the white
inscribed
racialized
and
of the Latina
normalizes
It may
sexualized
given
limited
recodifies
framework,
order
sanctioned
woman
system"
has backfired
as wild,
but also
avoids
on women.
addressing
object
red" lips—further
In fact, the song's
desire
African,
and
at your own
of heterosexual
enshrined
1998a,
It is a tactic
nature
within
long-term
CHICANA/LATINA
other
risk,
pleasure.
power,
to subvert
in the colonial
However,
237).
and
toward
construction
cultural
or felt like the only way
(Castaneda
through
profitable
to use this form of sexual
by religion
flesh, and
The
1995).
to be consumed
been
out"
you
of colonial
by native,
represented
of color
between
evil: an evil literally
with
reminiscent
(McClintock
that it has historically
as an ethical
strategy
desire
of a
that it ultimately
her sexuality.
as a dangerous
for women
Martins
I suggest
association
a "mocha"
Latina
"wear
will
power
a celebration
red lips, but "devil
through
danger
women
as a sexy bruja,
be tempting
code
manifested
women's
in their misfortune.28
reveling
inherent
and
who
market,
just
an ambivalent
pleasure
"the sociosexual
honor
and
the racialized
especially
boys"
woman's
describes
the simultaneous
brown
to the devil—not
on her body
subject
media
the rubric
is it a commiseration
enabled
that this song
global
and
the racialized
suggests
male
the U.S.-led
reference
song's
Given
under
Is this song
Or
Latina
as this may
gratifying
in which
construct
at least
Loca"
is contained
ways.
hot-to-trot
La Vida
As temporarily
Latina?
empowered
the exciting
her voracious
The
manipulative
of dark-skinned
especially
that "Livin
patriarchal
that few media
Considering
exist,
that her power
a very old
to her deceitful,
loca."
States
of color.27
not forget
witchcraft,
is limited
in the United
woman
we can
feel however,
la vida
to acknowledge
a powerful
represents
out/ Livin'
you
that not only
this
negatively
a modern-colonial
structural
STUDIES
cultural
4:2 SPRING
change.
2005
19
IRENE LARA
As such,
it may
control
through
not to blame
women
and
and
rape
or shame
their sexuality.
Avila
further justify
sexually
often
step
one
or hurt
male)
early on what
heterocentric
male
been
socialized
be the same/
the colloquial
of that,"
is from
racialized
women
toward
women
of plants
properties
and
sexually
of "love
knowledge
are typically
such
spiritually
used
as making
behavior
(Behar
"a taste of her"
vagina,
will
20
possibly
"never
of phrases
1989,
fluids
be the same"
CHICANA/LATINA
Or, given
the androcentric
and
what
performing
with
the aim
fall in love,
179-80).
into your
because
STUDIES
and
The
end
food
we
you
of "subduing"
his infidelity,
blood
4:2 SPRING
and
a legacy
men.
in hand
these
Fear
with
of fear
of the
fear of her
ancient
or "taming"
or even
or bathwater
be under
people,
of the medicinal
is that "you"
or beverage;
is
a taste
with
control
hand
of her"
never
"I want
objectifies
witchcraft,"
fear here
will
phrase,
knowledge
goes
"sexual
"a taste
resonate
to supposedly
in the form of menstrual
mixed
is
angry,
a taste of her/ You'll
popular
lyrics also
Called
potions."
a beloved
that a threatened,
Getting
The
woman
empowered
had
that sexually
These
their effects
by women
cultural
that a sexy bruja
of that redefinition.
you've
her."
use their bodily
and
a spiritually
by prevailing
Are we always
go insane."
you
in particular.
who
"Once
sex with
the family
a sexy bruja,
to be sexy through
possible?
against
sexy is?
make
for "having
the source
live
Hernandez
1998b,
and
mala,
and
inflicted
from experience
a bruja
continues:
she'll
Yeah,
it is important
violence
subordinated
of us know
it means
to believe
as the song
Moreover,
but being
is it even
gaze,
is not being
including
their sensuality
their fault (Castaneda
is often
person
that we learn
have
argued,
from becoming
away
(usually
successfully
woman,
women,
However,
embody
been
many
or "civilize"
that women
the problem
empowered
Unfortunately,
of violence.
have
has never
strictures.
forms
the ways
For women,
1993).
to tame
other
As feminists
is not and
the need
cease
may
a man,
his violent
indeed
used
after which
rituals
to wash
you
her command.
2005
get
her
magically
the "serving
Interestingly,
Ruth
Behar
to reverse
is a literal
old
179).
(1989,
down
sleepin'
pill."
This
up robbed,
[his]
heart"
makes
rape
drugs)
mostly
insane."
As it is, the reasoning
The
the extreme
bad
irrational
male's
Like
a bullet
his own
ultimately
Such
and
held
representations
by, and
contribute
women
as men's
reign
ambivalent
Like
Adam,
make
you go
is made
suspect
and just as
woman
woman
she compels
of Eve
subject's
is absolved
to follow
of, the cultural
1989)
that her power
and
is largely
CHICANA/LATINA
justifies
made
STUDIES
your pain/
of responsibility
woman
imaginary
hence
her
this woman
for
is
behavior.
witchy
powerful
to
story in Genesis),
imagination,
"crazy"
is putting
is compared
man
and Adam's
this man
by a
live her crazy life."
you
yet threatening
in the popular
for the male
(Beauvoir
make
as it may be: "[S] he'll take away
of the dangerously
Given
"took
(or date
pills"
irrational
For although
like Eve
to the shaping
in her power.
a man
against
girl who
we are thinkers
prove
of interpretations
instead,
"other"
of food
upside
me a
slipped
"sleeping
of color
at risk: "She'll
act of suicide.
accountable
oppressive
hierarchy
for this "loca"
a presumably
Here,
sanity
to your brain."
actions,
It
link to this age
gender
says, that "she'll
by this powerful
there is relief from pain,
as
cases,
women.
his often
"she must've
use of such
us to continually
(reminiscent
example
control
contemporary
of people
faculty
society.
caused
irrationality
and
yet pining
is, like the song
that compels
rational
witchcraft
as
women.
against
fear of the bruja
a presumably
sexual
on the ensorcelling
spin
light of the alarming
as dominant
be interpreted,
that subordinates
order
man
can
to turn the sex and
disoriented,
Another
intelligent
Mexican
we later hear:
magic,"
contemporary
wakes
to men"
the song's
be able
might
who
racist society
sexual
to "penetrate"
their "food
through
and
Emphasizing
fear that women
food
of colonial
the social
for woman
way
behavior
in her analysis
does
an attempt
of ensorcelled
are shaped
that constructs
the attempt
manifest
through
4:2 SPRING
2005
to
her
21
IRENE LARA
and
sexuality
further
realm
the desire
the belief
and
"weakness"
influenced
closely
over
strength
that maintain
of color
binary
that splits
rubric
ultimately,
Fear
as dangerous
—Gloria
and
us to deny,
linked
to imperialist
CHIC
Alarcdn,
between
her and
she does
the spirit,
and
colonial
as "superstition,"
and
and
psychic
and
the
reach
and
Other"
herself
or witch's
turns
or serpent's
The New
Frontera:
within
the cultural
head
sexist
without,
which
many
dismemberment
practices
Feminism:
Mestiza
are brought
In the Tracks
4:2 SPRING
have
that is
into
of'The'
Woman"
her
grin
Borderlands/La
"Chicana
for
the western
a patriarchal
"Re(con)ceiving
a lion's
racist
and
order.
Without:
beast"
conditions
figure challenges
within
on female
as a whole,
the sexes
the flesh from
contained
1983,
(Warner
a focus
from the social
her form of spirituality
swallow
the "dark
man
such
feminists,
herself
Anzaldua,
as a wily temptress
than
away
circumstances.
for his understandable
is constructed
that when
forced
—Norma
man
the bruja
to the social
to embrace
By invoking
22
While
to being
Within
turn around
Native
as it is commonly
balance
has this fear
around
will
framework,
attention
that delegitimizes
of la Bruja
She
cultural
from spirituality,
sexuality
is vulnerable
power
cultural
in particular.
as
subject
such
by many
power
the
celebrating
who
draws
an uneven
women
erotic
males
within
the male
depicts
by the serpent/Devil
as theorized
Moreover,
58—59).
sexual
of woman
representations
exercised
arguably
absolves
representation
at the hands
more
and
self-control,
such
or solely
a representation
such
from a Judeo-Christian
this same
accepted,
of provoking,
is mostly
power
Ironically,
in power
Yet interpreted
and
that women's
of sexuality.
lacking
that she is capable
2005
focus.
BRUJA POSITIONAL/TIES
Western
have
dominant
societies
hence
controlled.
was
hated
and
feared
brujas-curanderas,
of knowledge
about
conocimientos
Audre
Lorde,
sensual
and
as well
a transformative
facilitates
have
of its association
similarities
constructed
to eros as love
without
there"
feeling"
superficial
celebrated
in "Livin'
La Vida
of content
she asserts,
"As women,
rises from our deepest
against
we have
nonrational
it all our lives by the male
to keep
enough
which
and
women
fears this depth
too much
claims
one's
world,
which
the erotic
and
55),
instead
[sexual]
"emphasizes
"new
We
beyond
"deep
have
(58).
feeling"
the power
been
it in service
the possibilities
as
sensations
primarily
this depth
values
of
sensations,"
to distrust
to exercise
to examine
being
has argued,
to the apprehension
lacking
come
knowledge.
in order
around
with
by
the sexual/
It has divested
are often
articulate,
defined
with
(1984a,
accepts
but these
would
to such
As Lorde
energy"
seemingly
Loca,"
the carriers
It is the fear of feeling
spiritually.
society
or, as Lorde
connection
fear is related
Indeed,
157).
the spiritual
that Lorde
that
Related
differences.
"creative
Such
and
emotionally
Our
Moreover,
and
to be feared
as is broadly
a fear of the erotic.
(54).
sensations.
devoid
and
on its link to pornography
has focused
"going
across
and
and
of reproduction,
been
"erotic"
that bridges
of wholeness
(1994,
sexuality.
the erotic;
energy
a sense
others
cultures
sensation
about
the mysteries
historically
and
procreation,
is knowledge
as with
western
creation,
the unknown
alone"
have
midwives,
of la Bruja
key is to remember
filled with
for that reason
especially
and
"The
argues,
is fertile and
by men
to be afraid
of the other
As Castillo
who
woman,
historically
reasons
many
her as a signifier
constructed
and
have
which
warned
of feeling
of men,
but
of it within
themselves" (54).
It is the empowering
well-being
and
and
the earth
of such
experience
connection
as a whole.
within
The
more
oneself
often
deep
and
feeling,
or eroticism,
in relationship
that people
CHICANA/LATINA
STUDIES
that creates
to other
are in this state,
4:2 SPRING
people
the less
2005
23
IRENE LARA
likely
they are to subordinate
them.
as Anzaldua
Indeed,
With
awe
the earth,
and
articulates
wonder
and
swells
in your
and
shoots
social
label.
to see that no harm
actively
out
share
You
or racial
to have
todos
heart
a category
This
wider
motivates
than
any
to work
you
take
ocean—to
animals,
to
you
linking
of identity
to people,
Love
un pais.
chakra,
conocimiento
comes
the ultimate
on the planet,
being
of
the preciousness
recognizing
of your
over
power
of conocimiento:
of all beings—somos
everyone/everything
position
around,
of every human
interdependence
chest
others
in her theory
look
you
the sanctity
unity
or to allow
others
up spiritual activism and the work of healing. (2002, 558)
As Anzaldua
to an erotic
reconnecting
the inner
"spiritual
Brujas
are also
of the natural
in spite
world,
of misogynist
tierra, is good,
and
ability
to change
to see and
and
"connects
what
she
speak
or endow
what
and
Morales
know
como
either/or
reminds
2002).
the badness
They
la mujer,
beyond
that
la madre
categories
us, brujas
of
are
they see as they fly:
against
witches
a household
4:2 SPRING
(Lara
bodymindspirit
otherwise,
Levins
As a metaphor
them.25
badness,
their
38-39),
(1987,
disempowering.
extends
and
accusations
CHI CAN A/LATIN A STUDIES
"la facultad"
their inherent
as Aurora
shape
to
to "fly," and will exercise
a decolonized
that suggest
or rather, is complex
of the common
being
lead
of action,"
worlds
to control
that can be stifling and
are not afraid
One
terms
attempts
having
messages
one's
outside
the ability
Anzaldua
the lies about
evil. Furthermore,
seers who
they have
physical
free, to fly suggests
and
can
work
178).
or what
and
consciousness
spirit to the outer
(2000,
because
refuse to believe
Brujas
24
feared
of ideological
for being
good
activism"
epistemologies,
in spite
and
such
within
energy
life of the mind
terms
spiritual
in this essay,
explores
is nightflying:
object,
a pot
the
or broom,
2005
with
eyes that can
.Those
comings
and
The
of life normally
can
secrets:
the undercover
of sight.
out
most
perspective
and
such
includes
out
conducted
(1998,
socially
of
49)
is meant
threatening
for us. As
vision
the oppressive
discerning
that adversely
of sight"
to
the spiritual
bridge
holistic
hidden
movement
see what
and
ground
life, with
we are not supposed
uncover
of la Brujas
models
"normally
see what
conducted
of holism
a politics
of power
and
escapees,
be one
of daily
the landscape
the familiar
la Bruja
world,
by Morales,
machinations
and
to see from a holistic
Striving
suggested
deals
may very well
the physical
above
see in the dark
to fly, "to leave
(49)
qualities.
with
can
goings,
layers
willingness
be hidden"
who
soar
the darkness
penetrate
to see...
troops,
and
powers
magical
affect
the subjugated (49).
With
a cultivated
such
or resist most
to respond
as "a set of processes,
to foreign
vulnerable
ways
of safety, of the familiar.
to transform
1987
of shifts"
"perceiver
whatever
she needs
through
and
66).
2002,
world
images,
others
and
of which
activism,
CHIC
She
another
As a shamanistic
to so that she can
with
into
do her socially
with
becomes
person"
can
or other
herself
"curandera
of the
herself
.make
all notions
a nahual,
able
(Anzaldua
or shapeshifting
into
transform
work.
transformative
the universe,
she knows
to..
"naguala,"
la Bruja
542),30
the
description
surrenders
She
thinking.
construct.
a tree, a coyote,
(Anzaldua
the outside
her words,
and
for "a
symbol
for decolonizing
is willing
"She
of power
this methodology
cites Anzaldua's
Sandoval
of seeing
2000,
of her interrelatedness
herself
technologies
Deconstruct,
into
herself
in Sandoval
qtd.
and
in an epigraph:
figure "la naguala"
theorizes
Sandoval
Indeed,
68).
the signs
is an appropriate
Chela
procedures,
(2000,
imagination"
her to read
la Bruja
effectively,
of the oppressed."
methodology
witchy
that helps
"facultad"
la Bruja
transforms
to be an integral
(healer)
Aware
work"
4:2 SPRING
2005
part
(Perez
25
IRENE LARA
1998,
Such
4l).31
riddled
with
violence
Anzaldua
1987,
both
patriarchal
institutions
part of ourselves
manifestation
through
and
would
this process
we will never
painfully"
of embodying
powerful
recover
from such
Anzaldua
explores,
describes
living
She
colonial
philosophy
by one's
44)
of duality
CHICANA/LATINA
with
and
from which
STUDIES
writes,
forcefully
"[w]e
and
kind,"
the belief
activist"
"that
only slowly,
is in the process
and
creating
healing.
and
one's
constructing
she addresses
side,
head"
(72).32
Anzaldua
endeavor.
what
(1987,
being
multiple
the
and
In the context
draws,
As
she variously
43)
terms
of the
"swallowed"
200S
I
have
understand"
re-membering
or darkened
4:2 SPRING
that
is just one
know,
is a challenging
bruja"
Loca"
us that although
"spiritual
or serpent's
"musa
(sorcery)
of the spirit, including,
fears. In particular,
"dark"
or witch's
hechiceria
or that we will recover
of re-membering
is fraught
"a lion's
wounds
community
and
the curandera-bruja
of the worst
desconocimientos
the process
(20,
and
colonial
Hernandez-Avila
conocimiento,
a fear
internalized
La Vida
shows
internalize
humans
Indeed,
to question,
bruja-curandera
this spiritual
"swallowed"
as having
we began
"the hechiceria
for personal
identities
her "Shadow-Beast"
Nahua
of bruja-ization.
The
534).
and
Healing
fear of being
many
1998,
this internalization
"Livin
created
physical
(Alarcon
of us have
constructing
as Ines
from the violence,
knowledges
dynamic
have
internalized
(2002,
in which
of power
another.
Moreover,
from the moment
of us have
many
it in one
of this sorcery.
recovering
woman"
in others.
and
developing,
valuing
of colonialism
argue,
and
may very well be guilty of the greatest
the violences
been
to the discursive
that many
their technologies
potentially
power.
the ways
and
as situations
to dominant
indigenous
and
of ourselves
us from re-membering,
keeps
abused
42-43),
as an aspect
of all, encouraging
linked
it is understandable
of la Bruja,
26
and
22-23,
as well
as threatening
feared
"the maligned
against
herself
of bruja-ization,
legacy
a fear of the "other,"
and
to transform
is also
injustice
the violent
Given
375;
an ability
by la Bruja
not mean
does
It is more
a receiving
and
of supposed
integration
less powerful.
In fact, Anzaldiia
one's
to keep
qtd.
both
that questions
whole
of darkness
and
"dark"
of uniting
and
It is an
570).
self in spite
She
"light."
and
a creature
dark
of
split and
"lightness"
of light and
the definitions
2002,
of the whole
and
"darkness"
sense.
indeed,
being,
in Anzaldua
reconceptualizes
a creature
not in an ultimate
an embracing
I am an act of kneading,
"Soy un amasamiento,
a creature
and
opposites
attempts
has produced
1996,
(Keating
of colonizing
only
of one's
reconceiving
the other"
"re(con)ceiving
at least
destroyed,
being
and
hence
writes:
joining
that not
of light,
but also
them
gives
new
meanings" (1987, 81).
from her own
By theorizing
archetypal
Coadicue
State"
political
crossing
consciousness"
her self and
in subject
through
Anzaldiia
State
43).
embraces
Lorde
return.33 Invoking
I dare to be powerful
"vision"
534)—and,
less and
calls us to "question,
indeed,
dismemberment
whether
less important
know,
to heal—what
that is linked
structures
and
of the
"I am not
to declare
of power
.won't
not only are
our
that question
subjects-in-process—the
fear may also
is particularly
here:
words
to use my strength
the whirlwind
however—for
process,
or spiritual
on the trees..
find her notches
is able
s following
political
of the psyche
Anzaldua
are always
and
and
with the fear of not knowing
begins
through
and
a spiritual
spiritual
in the "darkness"
her "Beast,"
and
she terms "the
But after she moves
faced with discourses
but also we ourselves
becomes
She
7).
ideas
"precedes
arrives at a higher
that this is a continual
Given
(51).
we continually
beings,
1999,
of Nahua
process
fears that "she won't
(1987,
and
one
This
lost or trapped
becoming
find the way back"
afraid"
which
studies
the role of what
explores
formation.
(Saldfvar-Hull
"underworld";
Coadicue
Anzaldua
psychology,
and
experiences
in the service
heartening
of my vision,
understand"
Alarcon
describes
to imperialist
CHICANA/LATINA
racist and
then it
In this case,
I am afraid."34
our liberatory
2002,
(Hernandez-Avila
as "the cultural
and
sexist practices"
STUDIES
"When
4:2 SPRING
psychic
(1998,
2005
27
IRENE LARA
375).
To enact
such
the love of other
as "a hermeneutics
Positionalities:
Bruja
If Chicana
to Chicano
"disordering"
then
better
than
symbol
For those
la Bruja
of you
can
has been
function
I propose
them.
What
Some
would
not ready
(hooks
cultural
28
queer,
some
outcast,
out
to transform
still largely
organized
transformative
that invalidates
and
and
leaning
toward
CHICANA/LATINA
viewing
STUDIES
to build
one
of your
identities,
cultural
studies
Chabram
208
1990,
that brujas
and
of subject
are one
through
sense
that we may
with
solidarity
of
our bruja
the dark,
"others"?
scholars,
This
by that value
is well
the reality
are
as literal
warranted.
Though
binary
built
on a rigid foundation
spiritual
system.
or
is that we are part of
sexist
ways
intuitive
Also,
as evil, we risk being
4:2 SPRING
artists)
less self-identify
concern
itself with
and
activists,
much
racist and
brujas
transformation?
from and
think,
in a profession
binarizes
we are still judged
1994),
listen
our worlds,
around
spaces
and
to
what
transformative,
are a "multiplicit[y]
on the ways
able
societies
feminists
are about
"bruja"
there
calls
nation-state
As Chicana
closet
not in public.35
our selves
words
to imagine,
of the spiritual
at least
and
and
maligned
E. Perez
for dominant
socially
(Fregoso
we be better
and
and
time,
elaborate
Laura
trouble
making
we speak
we be able
might
what
positionality.
say that we (Chicana/Latina
to come
As we carve
when
might
How
brujas,
a society
reason
for quite
is possible
not otherwise?
we aim
as a critical
that we further
What
puta,
with
in our communities"
209).
india,
work
the love of self,
2000).
for Chicana/Latina
symbol
whose
(Sandoval
as to the U.S.
causing
to be personally
a bruja,
of love:
Magic"
been
as well
been
not comfortable
positions...rooted
symbolic
aims
articulating
positions?
have
an appropriate
If our work
have
practices
vision
change"
Our
Only
nationalism
hrujas—who
for centuries—are
reclaim.
critical
a decolonial
of social
"...With
feminist
(1999),
is to create
healing
of knowing.
knowledges
considering
associated
2005
the
with
of
maliciousness
all of the other
and
vs. evil binary
good
and
race
And
we definitely
with which
is, female,
(that
of color.
tenure,
she's a witch"
more
By being
to harmful
I can
"bad"
energy,
self-concept,
our work
but definitely
potentially
transformative
a politics
to one's
referring
want
stand
it for themselves.
as a bruja
women
who
brujas;"
it is quite
word
yearly
to be used
All of these
concerns
into
language
justice,
and
affect our
to questioning
whether
our
undocumented
of
legacy
to be cautious
when
for in "the real brujo
power
by killing
you
states,
word
to a group
of
as the "bellas
rejuvenation
it." Castillo
they
refer to
she has referred
spiritual
world"
because
to jokingly
thing
It is a very, very powerful
lightly.
(energy
is real.
example,
and
can
us from doing
and
it is one
to "announce
another
that needs
space—for
for prayer
gather
in Mexico"
bruja
our selves
It is not necessarily
to us and
that leads
else as a bruja,
your
give her
risk opening
51).
not belong
it is important
As she suggests,
in a "safe"
1999,
the concern
by Castillo,
"don't
no es de nosotras
que
the documented
brujas,
to take away
we also
or blocking
beneficial,
lustful).
to suppress
she's a bruja."
(Avila
that does
of our gender
irrational,
thoughts:
energfa
the self-doubt
self or someone
ready
oneself
and
toward
as articulated
Moreover,
people
fueling
at all. Given
of violence
because
(envy)
energy
needed
work
yet potent
terms,
envidia
by virtue
be misused
our brujandera-ness36
including
is indeed
the silent
or, in spiritual
criticism,
associated
fuel that can
or "she got tenure
with
that form the evil half of the
fleshy, emotional,
earthy,
more
imagine
public
that is not ours),
attributes
we are already
natural,
do not need
women
dark
"I don't
like that
for very good
reasons
to be respected.37
are important.
action"
(Lorde
it is our responsibility
Yet the need
1984b).
remains
As scholars
to self-define
CHICANA/LATINA
and
to "transform
committed
silence
to social
and
redefine,
speak
STUDIES
4:2 SPRING
act in spite
2005
29
IRENE LARA
of the fears caused
and
by real threats.
As Lorde
act, the fear may still remain.
or completely
is a challenge
truth(s)
In posing
enough.
this end,
we must
invested
in maintaining
have
work
Women
words
and
will
not hear"
one
must
This
too
She
bodies,
of knowledge
that include
we need
Talking
back
Sure,
there
a world
being
have
other
who
stop
been
may
To
to listen
refuse
in "Speaking
toward
there
shut
being
whole,
positionality
of color,
women
other-ized
and
fragmented.
Indeed,
With
Anzaldua
I know
that we are all connected.
30
CHICANA/LATINA
STUDIES
4:2 SPRING
change
others.
faculties
differences.
listen
back.
to recognize
are those
us out.
of other
being,
refuse
transform,
create,
us up and
a bruja
embrace
may
[who]
As spiritual
across
other,
in Tongues"
speak,
try to shut
and
and
"who
intuitions,
minds.
beings
the whole
similarly
each
those
to call our
not get us far if we do not also
us from working
community.
and
will
rational
to Third
self and
we want
our
To
structures
liberatory
to one's
to our hearts,
to hear
our ability
to revolutionarily
acts of magic—will
fears cannot
to listen
but go beyond
As explored
fear of our power
of listening
practice
need
to enact
be heard.
our voices.
about
listen
Gayatri
social
A Letter
cannot
us that in order
We
and
awareness
no ear, [who]
reminds
to nurture
are those
have
raises
also
not hearing
in Tongues:
it is not
Speak?"
we must
and
bodymindspirits—whatever
to each
full humanity.
other
Anzaldua
lesson:
subconscious,
activists
(1983),
a critical
develop
is la Bruja's
the Subaltern
desconocimientos
"Speaking
to speak
to be recognized,
the ideologies
transforming
of the fear,
Although
to speak,
enough
of fearlessness
act in spite
and
"Can
missive
[but]
tongue
for the luxury
of our vision.
question,
or not we speak
us, whether
an accomplishment
age-old
(173).
also
and
wait
speak
by the aim
toward
Writers"
cannot
must
us it is never
in her witchy
Moreover,
World
We
the haunting
reminds
(1988)
Spivak
conditions.
the fear, strengthened
through
one's
"safe"
We
reminds
love,
our
who—in
and
However,
as individuals
enact
others'
and
as
our whole
is to embrace
in fact of all "others"
when
and
I listen
other
who
to my
brujanderas
2005
I implore
toward
us to use all of our powers—including
whole
being
the cosmos.
are endless
to share
with
As suggested
even
desires,
for ourselves
and
a bruja
believe
Indeed,
that brujas
in the same
Though
initially
accusation
a poem
with
"feminine"
there
often
and
spaces,
quite
to validate
the millennial
words
my instincts
and
instead
of patriarchal
erotic
and
and
perhaps
a bruja
by the agents
would
of
have
us
live in the borderlands,
bodies.
that led me to questioning
go. And
weight
stay in grace
in binaries
in the same
with
go along
between
do not actually
I began,
seen,
defined
steeped
possibly
I let them
and
As we have
ambiguously
the
to accusations
may
is a thin line
"buenas"
which
lead
you
if not
this positionality.
with
can
a man's,
power.
discourses
my being,
that carried
reaction
do not talk back
afraid of the misogynistic
indeed
my behavior,
lived
as you
a woman
as I have,
"malas"
man's
young
which
that I have
out
I introduced
as long
dominant
interstitial
we can
to the story with
of a
shift in and
controlled
a line
buena,
and
is possible.
It is one
feeling
for your
the earth,
other,
positionality.
and
in this case
be celebrated
patriarchy.
wrote
Indeed,
a bruja
of the ways
bewitched
mala."
experienced
mala
one
you
each
that transformation
from which
I return
by the threatened
the fear of being
others'
our selves,
work
powers—to
Positionality
positions
all of the time.
of "bruja
with
of enacting
ways
of subject
multiplicity
essay
a Bruja
Enacting
embody
connected
For it is in this connecting
Postscript:
There
and
our erotic
of internalizing
the
I soon
cultures,
after
as well as to honor
power,
the
orisha (divine being) Ochun whom I had respectfiilly
invoked beforeheading
out for dancing
initially
Lucumf,
traveled
and
misunderstood,
with my friends
to las Americas
other spiritual
Ochun
that night.
In Yoruba
with slavery
healing
is the orisha
and
of agua
is now
that have
practices
dulce
CHICANA/LATINA
belief and
practice
as Santerfa,
practiced
often been
(fresh water)
STUDIES
that
bruja-ized
who
and
popularly
4:2 SPRING
2005
3 |
IRENE LARA
the energy
represents
and
the female
I performed
in 1999.
California,
my self and
beyond
dialogue,
the erotic
2001,
(Castellanos
egg"
conocimientos
and
of love and
"is owner
42) ,38 With
inspiring
"Brujandera"
At a "Lunada,"
and
of female
the hope
socially
at a Latina/o
on the full moon,
of extending
transformative
poetry
genitalia
reading
consciousness
in San Jose,
of course.
"Brujandera"
me pongo
acaricio
peino
la pulsera
de cuentas
mis caderas
mis rizos
mi alma
limpio
fuertes,
amarillas
fertiles
negros
con
salvia
mi ser
contemplo
y me embrujo
te invoco
en busca
querida
no necesariamente
sino,
al Chango
de mi pasion
a mi Chango39
alia
de aqui'
de mi corazon
en los labios
y en el corazon
busco
Ochun
de la llama
la fiiente
de mi panocha
de mi deseo
y en mi lengua
tambien
la encontrare
mi lengua
capaz
32
de seducir
CHICANA/LATINA
STUDIES
4:2 SPRING
my
2005
"Brujandera"
I slide
on the yellow-beaded
caress
my strong
comb
hips
my curly
locks
my soul
with
cleanse
and
bracelet
fertility thighs
sage
I behold my being
and
am bewitched
I invoke
beloved
you
in search
of the flame
not necessarily
but rather
Ochun
of my passion
my Chango
my Chango
out
there
in here
on the lips of my lit heart
and
in the heart
I seek
and
of my panocha
the river of my desires
on my tongue
of fire
I will also find it
my tongue
likely
with
honey
to seduce
her slow
with
words
flavored
my hungry
likely
smooth
tongue
to seduce
me
her salty saliva
CHICANA/LATINA
STUDIES
4:2 SPRING
2005
33
IRENE LARA
con
suavecitas
sus palabritas
de miel
sabor
lengua
hambrienta
capaz
de seducirme
con
su saliva
lengua
se suelta
que
mi liberacion
hacia
yo soy una
que
de ron
sabor
sincera
mujer
del amor
goza
puta,
no
pura,
tampoco
jpura
puta
sf!
bruja
conciente
vestida
Ochun,
en toda
curandera
me entrego
bailo
"nuestra
panochera
a tu poder
en el fuego
y en tu dulce
america"
de tus aguas
calor
seguire
^Bailamos?
Ache40
34
CHIC
4:2 SPRING
2005
and
taste of rum
my flying tongue
that lets loose
for liberation
I am a sincere
woman
who
enjoys
whore,
love,
loving
no
nor virgin
whore
pure
virgin
bruja
yes!
conscious
dressed
Ochun,
in all of "our
curandera
I trust in your
I dance
and
america"
panochera
power
in the fire of your
in your
sweet
waters
heat
I will remain
Dance,
anyone?
Achd
Notes
First and foremost, I am thankful for the presence of Gloria Anzaldua's work and words in my
life and in the cosmos. This cultural warrior has passed on, yet she continues to inspire us to be
spiritual activists who "stand weaponless with open arms, with only our magic." My gratitude
extends to Yolanda Venegas, Laura E. Perez, In& Herndndez-Avila, AnaLouise Keating, Christina
Grijalva, and Laura Jimenez for their helpful comments throughout the life of this essay and my
poem, Sarahi Nunez for her research assistance, and all of the women with whom I have had
CHICANA/LATINA
STUDIES
4:2 SPRING
2005
IRENE LARA
the honor of speaking and listening for the larger manifestation of this project. Muchas gracias
tambi^n to all of the many other people who make my work possible and pleasurable, including
the loving caretakers of my daughter, Belen. This meditation is for her y su generaci6n.
1
During the European witchcraze, according to conservative estimates, thousands of women were
killed, but according to others as many as several million women were killed. Anne Llewellyn
Barstow argues that some 200,000 women were accused of witchcraft and 100,000 were killed
(1994, 20-23). The sex of the violence was undisputedly female: about 85 percent of the people
who were put to death "during the period of major witch hunts (1560-1760)"
were women
(25). According to the sexist ideologies of the time, women were inherently more susceptible
to witchcraft due to their supposed "lustful...weak, frivolous, [and] malicious natures" (Nelson
1975, 339). Such representations of women as "Devil-worshipping and evildoers" traveled to las
Americas where women healers continued to be linked to maleficence (Glass-Coffin 1998, 36; cf.
Lavrin 1989, 15). In spite of the fierce repression experienced by indigenous and racially mixed
women with the onset of Spanish colonialism, the vehement witchcraze experienced in Europe
never took hold in las Americas. Nonetheless, as Antonia Castaneda
documents, New Spain
officials "dismissed, discredited, exiled, or sometimes put to death nonwhite women charged with
witchcraft," which was treated as a religious and oftentimes political transgression (1998a, 237).
2
According to Barstow, the typical person accused of being a witch in Europe was a woman, single,
"hence suspect in her sexual behavior," poor, widowed, old, outspoken, and "possessed the power
of healing, a power that everyone believed was also the power to kill" (1994, 16, 19, 27). Although
most of the accused were poor, many were also economically independent and did not rely on a
traditional patriarchal medieval family structure for their survival.
31 created this compound to mark and transform the constructed divisions between the body, mind,
and spirit prevalent in modern western thought. Drawing on indigenous thought that views the body,
mind, and spirit as holistically connected, the term signifies one's whole being. Also see Lara 2002.
4
Although the Inquisition was established in the early thirteenth century throughout Christian
Europe, it was not until the emergence of Spain as a nation-state that the Spanish Inquisition came
into full force beginning in 1478 (Blotzer 2003, Giles 1999). As explained by Castaneda, it was
"a terrifyingpolitical institution designed to cleanse' Spain of heretical non-Christian beliefs and
practices." Moreover, "[w]hile targeting Judaism and Islam, the Inquisition also sought to abolish all
residual paganism,' especially witchcraft and sorcery" (1998c, 638). Informal inquisitorial activity
in present-day Mexico began in 1522 soon after the Spanish invasion (Greenleaf 1969). The first
bishop of New Spain, Juan de Zumdrraga conducted twenty-three witchcraft and superstition trials
from 1536 to 1543. The accused Indians were punished for being sorcerers, idolaters, prophets,
and "probably" for practicing traditional medicine
1991, 39). Although these initial trials involved only one female (Klor de Alva 1991,
6), many more women were tried in the following decades and throughout the life of the Mexican
Inquisition which formally began in 1571 and ended in the early 1800s. In my own analysis of
inciters of rebellion (Behar 1987, 128-29),
(Quezada
study of seventy-one "Mexican" curandero/as (healers) who were accused of, for
example, "healing by incantation," taking "peyote as a divinatory aid," and being a "superstitious
Noemf Quezada's
CHIC
ANA/LATIN
A STUDIES
4:2 SPRING
2005
curandera" or "maleficent midwife," forty-sevenwere women (66 percent) (1991, 41-45).
5Ana
Castillo, for example, discusses the socially and psychologically powerful Judeo-Christian
origin myth of Eve and the lesser-known Mexica myth of Xochiquetzal that construct them as
the causes of humankinds "fall" from a supposed "paradise" (1994, 106-110). Gloria Anzaldua
also discusses how "in the pursuit of knowledge, including carnal knowledge... , [these] female
origin figures 'disobeyed'." For their disobedience and "eating the fruit from the tree of knowledge
of good and evil and for taking individual agency" they are "expelled from paradise'" (2002,
543). On la Malinche as archetypal traitor and whore who sold out her indigenous people to the
"
Traddutora, Traditora: A Paradigmatic Figure of
colonizers, see Norma Alarc6n's classic essay
Chicana Feminism" (1989).
6 In an extensive
study of sexual witchcraft cases in colonial Mexico, Behar notes that "uncanny
power" was particularly attributed to "women of the marginal Indian and mixed castes" (1989,
179). Of the seventy-one anti-curandero/a cases documented by Quezada, all but eleven Spaniards
and eight who were unidentified were categorized as Indian, Black, mestizo/a, mulato/a, or
castizo/a (73 percent). Of these fifty-twocases, the majority (thirty-one) were women of color (60
percent) (1991, 42-45).
71 follow Gloria Anzaldua's use of the term "conocimiento"
to connote knowledge and ways of
wisdom,
consciousness,
intuition,
knowing, especially knowledges,
insights, or awareness that are
not legitimized by dominant cultures (2000, 177-78).
81 deliberately write "western" in lowercase letters in order not to reinscribe the "west" as a
privileged and monolithic geopolitical space.
9"Desconocimiento"
connotes "not knowing, either by willful intention...[or]
by default, by
expediency" (Anzaldua 2000, 177).
10
My book in progress is tentatively titled Decolonizing the Sacred: Healing Practices on the
Borderlands.
11See Barstow for a historical overview of how and
why European women healers were redefined as
109-27). Also see Ehrenreich and English (1973) who discuss the impact of science
witches (1994,
and the rise of medicine as a male profession in continuing to delegitimate women healers.
12On the
multiple meanings of a backslash between "Chicana" and "Latina" see Karen Mary
Davalos and Alicia Partnoy, "Editors' Commentary: Translating the Backslash" (2004).
13On
spiritual activism see Anzaldua 2000, 178; Anzaldua 2002, 568-74;
and Keating forthcoming. As AnaLouise
Keating 2002,
Keating defines the term, "spiritual activism is a
visionary, experientially-based epistemology and ethics, a way of life and a call to action. At the
epistemological level, spiritual activism posits a metaphysics of interconnectedness and employs
nonbinary modes of thinking. At the ethical level, spiritual activism requires concrete actions
designed to intervene in and transform existing social conditions. Spiritual activism is spirituality
for social change, spirituality that recognizes the many differences among us yet insists on our
commonalities and uses these commonalities as catalysts for transformation" (n.p., forthcoming).
CHICANA/LATINA
STUDIES
4:2 SPRING
2005
IRENE LARA
14Dominant western sexist beliefs
about "natural" female inferioritycan be traced to earlier
articulations of Christianity, Judaism, and Greek philosophy (Turner 1997, 24—25). Although my
focus in this essay is the legacy of western colonial thought, it is also important to consider negative
indigenous constructions of the feminine.
151 write "goddess" within quotes to signal that this western term does not adequately describe the
revered indigenous figures that symbolize the forces of nature.
^Acknowledging that "the word 'curandero' does not have a precise meaning," Trevino defines it as
"a person who cures, or tries to cure, in accord with the ancient pre-Hispanic indigenous pattern,
adding knowledge that accrued for nearly five centuries since the Spanish Conquest" (2001, 47).
The hybrid roots of curanderismo, "from the Spanish word cura, which means 'to heal' or 'to be
a priest'" (Avila 1999, 16) include Greek, Arab, Sephardic Jew, Spanish, indigenous, and African
medicine (22-35). As Elena Avila, a Chicana curandera, elaborates, curanderismo "does not
separate the soul and spirit from the body. It is medicine and spirituality practiced simultaneously"
(16). Moreover, it "is an earthy, natural, grounded health-care system that seeks to keep all of the
elements of our being in balance" (19).
171 signify the connection between la curandera and la bruja by using a hyphen that links the
words rather than a backslash as Rebolledo does to visually deconstruct the view that they form an
oppositional binary (as sometimes signaled by a backslash). Not only might curanderas and brujas
share similar knowledges and abilities, but also they are oftentimes viewed and treated similarly
(mostly negatively from dominant cultural perspectives). Moreover, I alternate between writing
curandera and bruja firstin the dyad in order not to privilege either and especially to counter
the historically demonized "bruja," a word that still conjures up racialized and gendered fear and
hatred. As indicated in my poem included as a postscript, I also use the neologism "brujandera" as
a way to suture their split legacies.
18
Citing the writings of Pat Mora, Carmen Tafolla, Gina Vald^s, and Sandra Cisneros, Rebolledo
writes, "...the curandera [in their writings] is not always beneficent (and perhaps this is the reason
Chicana writers are so attracted to her representation). She has the capacity to fight social evils,
with destruction if necessary. She can and does sometimes seek vengeance and revenge, careful
to retaliate only against a particular evildoer and not in general. She fulfills our desires to seek
justice against those perceived as more powerful. She can be a witch—yet she is also a curandera.
She can control the other, nebulous world, but generally she chooses the positive side, the healing
world. However, when evil is being enacted against us, the curandera can provide public protection
against that evil by exposing it in a ritualistic fashion" (1995, 88).
191 find this omission curious, especially given that Rebolledo states that the "curandera/bruja
figure incorporates the figure of the Virgin with those of the pre-Columbian deities in all of their
attributes" (1995, 93) and cites Anzaldua's description of Coatlicue as "the symbol of the dark
sexual drive, the chthonic (underworld), the feminine, the serpentine movement of sexuality, of
creativity, the basis of all energy and life" (Anzaldua
1987, qtd. in Rebolledo
1995, 93).
20A recent
example of the ways that Christian ideologies about the "pagan" curandera-bruja
CHI CAN A/LATIN A STUDIES
4:2 SPRING
2005
persist in secular society is the banning of Rodolfo Anaya's Bless Me, Ultima from a high school in
Norwood, Colorado. According to the Associated Press, "Superintendent Bob Conder said some
parents were offended by obscene language and paganistic practices in the 1972 coming-of-age
novel about a 7-year-old boy and his life with his Roman Catholic mother, Luna, and Ultima, who
uses herbs and magic to heal... [Conder] gave more than two dozen copies of Bless Me, Ultima to a
parent to destroy" ("Superintendent Bans Novel from Colorado School" 2005).
21For
example, see Norma E. Cantu's essay "A Working-class Bruja's Fears and Desires" where she
writes that, along with some friends, she "jokingly" appropriates a bruja identity (2001, 315).
22It is
very important to note that "la vida loca" (the crazy life) is also used by many Latino/as
across las Americas to refer to queer life. Although it is not my focus in this essay, this queer
cultural history has been subject to its own form of bruja-ization. In the United States, "la vida
loca" also has a longer critical trajectory as a reference to urban youth counter-culture (i.e. "bato
loco").
231 encourage the analysis of other contemporary songs that also feature a sexualized bruja; for
example, Santana's "Black Magic Woman," a song from the 1970s that still has widespread appeal,
the Mexican pop band Manas "Hechicera," and the Puerto Rican salsa band El Gran Combos "Tu
me hiciste brujerfa."
24The
etymology of "witch" comes from the Anglo-Saxon ivitga, the short form of witega, meaning
a seer or diviner (Walker 1983, 1077). "Witch" is perhaps also related to the Old High German
wih that means "holy" {Merriam- Webster's Collegiate Dictionary, 11thed., s.v. "witch").
25As
exemplified, for example, by the television shows "Sabrina, the Teenage Witch" and
"Charmed," and the older "Bewitched" that will be released as a movie in July 2005.
26
Moreover, the Spanish language dictionary, El Pequefio Larousse Ilustrado, expands its definition of
"bruja" as a woman who practices "brujerfa" to include "mujer fea, vieja y de aspecto desagradable"
while omitting the same or similar additional definitions for "brujo." The association of an "ugly,
old" woman with an ill-tempered "disagreeable aspect" with witchcraft further suggests a sexist and
ageist gender difference in this case largely focused on a woman's physical attributes. Larousse also
defines "bruja" as a "mujer de mal caricter o malas intenciones" (woman of evil character or evil
intentions) without a parallel definition for "brujo" (2003, s.v. "bruja" and "brujo, a").
27
Interestingly, while the song explicitly refers to a dark-skinned woman, a relatively fair-skinned
woman is represented in the music video suggesting the prevailing influence of dominant western
culture s ideal of beauty.
281 thank Yolanda Venegas for this insight. It is also important to consider that the backdrop to
the collaboration "between the boys" is global capitalism that banks on a homogeneous Latino/a
identity that can be sold and consumed even as it constructs it. Whether conscious of it or not,
the two male co-writers of "Livin' La Vida Loca" and producers of most of the
songs in the album
(Desmond Child and Robi Rosa) are functioning as late capitalism would have them function,
traffickinga female image from the (neo)colonial
imagination for a global market. Both Latino
CHICANA/LATINA
STUDIES
4:2 SPRING
2005
IRENE LARA
and Euroamerican men in the male-dominated
music industry and corporate America are clearly
the
benefits.
Ford
for
Motors,
reaping
example, made a deal with Ricky Martin to promote one of
their cars. As Ford President Jim O'Connor is quoted as saying in a news article, "The Ford Focus
is targeted at the youth market and Ricky Martin is clearly singing their song" ("Ford 'Livin' La
Vida Loca With Ricky Martin" 1999).
29
Discussing how in Borderlands/La Frontera (1987) Anzaldua "returns to the center of our vision
the importance of marginalized ways of knowing through our spirits," Laura E. P^rez gives the
example of how "lLa facultad'.. .and other forms of'inner knowledge,' affirm the 'divine within'
(50), as well as the 'supernatural' (49) or 'the spirit world' (38), and represent alternative forms
of perception ('seeing' 39, 42, 45) and 'other mode[s] of consciousness' (37), and thus, other
epistemologies and paths of knowledge (37, 42) than the rational as it is understood and privileged
in Euroamerican and European dominant cultures" (1998, 52).
30Anzaldua elaborates:
"Naguala is the feminine form of nagual, the capacity some people such
as Mexican indigenous shamans have of 'shapeshifting'—becoming an animal, place, or thing
or by inhabiting that thing or by shifting into the perspective of their animal companion. I have
extended the term to include an aspect of the self unknown to the conscious self. Nagualismo is a
Mexican spiritual knowledge system where the practitioner searches for spirit signs. I call the maker
of spirit signs 'la naguala,' a creative, dreamlike consciousness able to make broader associations
and connections than waking consciousness"
(2002, 577).
31See Laura E. Perez's
essay, "Spirit Glyphs: Reimagining Art and Artist in the Work of Chicana
Tlamatinime," that has been very formative in my own thinking. She describes the work of various
Chicana writers and artists as engaging in "curandera (healer) work: reclaiming and reformulating
spiritual world views that are empowering to them as women, and that in that same gesture
reimage what the social role of art and the artist might be" (1998, 41).
32See Erika
Aigner-Varoz's analysis of Anzaldua's "serpentine Shadow-Beast" as "a reappropriation,
a reinscription, and most importantly, a synthesis of the older metaphors that negatively label or
exclude women, the darkskinned, and homosexuals" (2000, 60).
331 am informed by Erika Aigner-Varoz (2000),
and Norma Alarc6ns (1998)
Sonia Saldi'var-Hull (1999),
profound readings of the "Shadow-Beast"
Caridad Souza (n.d.),
and the "Coatlicue
State."
34This quote is attributed to Lorde in a postcard and various biographical websites (i.e., http:
//www.femmenoir.net/Leaders-Legends/AudreLorde.htm). I was unable to locate its original
published source.
35It is also
important to consider that for many within an indigenous cultural context it is not
appropriate to call oneself a curandera, healer, or bruja for that matter because such titles are to be
given by the communities whom one serves. Such honored titles are given in recognition of one's
many years of study and gifted abilities and carry a heavy social responsibility.
36See note #17.
37
Personal interview, 12 December 2002a. Also see Castillo 2002b.
CHICANA/LATINA
STUDIES
4:2 SPRING
2005
38For further introduction to Santerfa
practice and philosophy, see the Santerfa initiate and scholar
Marta Moreno Vega's The Altar of My Soul: The Living Traditions ofSanteria.
39
Chang6 is the honored natural element of "lightning, thunder, and force" and represents majestic
fierceness and a warrior spirit (Murphy 1993, 182). As further elaborated by Isabel Castellanos, he
also "rules over male sexual organs and the semen that impregnates women" (2001, 42) and is one of
Ochuns lovers (35). Moreover, "he personifies—together with Ochun—the
joy of being alive" (41).
40In Santerfa "ach^" means
"power, grace, growth, blood." It is "the life force of God, the orishas,
and nature" (Murphy 1993, 175).
Works
Cited
Aigner-Varoz, Erika. 2000. "Metaphors of a Mestiza Consciousness:
Frontera." MELUS 25, no. 2 (summer): 47-63.
Alarc6n, Norma. 1998. "Chicana
Feminism: In the Tracks of'The'
Chicana Theory, ed. Carla Trujillo, 371-82.
. 1989.
"
Anzaldua's Borderlands/La
Native Woman."
In Living
Berkeley: Third Woman Press.
Traddutora, Traditora: A Paradigmatic Figure of Chicana Feminism." Cultural
Critique 13 (fall): 57-87.
Anzaldua, Gloria. 2002. "now let us shift...the path of conocimiento...inner
work, public
acts." In this bridge we call home: radical visionsfor transformation,ed. G. Anzaldua and A.
Keating, 540-78.
New York: Routledge Press.
. 2000. Interviews/Entrevistas:Gloria E. Anzaldua, ed. A. Keating. New York: Roudedge
Press.
. 1987. Borderlands/La Frontera: The New Mestiza. San Francisco: aunt lute books.
. 1983. "Speaking in Tongues: A Letter to Third World Women Writers." In This Bridge
Called My Back: Writings by Radical Women of Color, 2nd edition, ed. C. Moraga and G.
Anzaldua, 165-74. Latham, N.Y.: Kitchen Table, Women of Color Press.
Avila, Elena (with Joy Parker). 1999. Woman Who Glows in the Dark: A Curandera Reveals
Traditional Aztec Secrets of Physical and Spiritual Health. New York: J.P. Tarcher/Putnam.
Barstow, Anne Llewellyn. 1994. Witchcraze: A New History of the European Witch Hunts. San
Francisco: Pandora.
Beauvoir, Simone de. 1989. The Second Sex. Trans. H. M. Parshley. New York: Vintage Books.
Reprint, New York: Knopf, 1953.
Behar, Ruth. 1989. "Sexual Witchcraft, Colonialism,
Mexican Inquisition."
178-206.
and Women's Powers: Views from the
In Sexuality and Marriage in Colonial Latin America, ed. A. Lavrin,
Lincoln: University of Nebraska Press.
. 1987. "Visions of a Guachichil Witch in 1599: A Window on the Subjugation of
CHIC
4:2 SPRING
2005
IRENE LARA
Mexico's Hunter Gatherers." Ethnohistory 34, no. 2 (spring): 115-38.
Blotzer, Joseph. 2003. "Inquisition."
In The Catholic Encyclopedia, Volume VIII. Online Edition.
http://www.newadvent.org/cathen/08026a.htm.
Cantii, Norma E. 2001. "A Working-class Bruja's Fears and Desires." In Telling to Live: Latina
Feminist Testimonios, by Latina Feminist Group, 314—17. Durham, N.C.: Duke University
Press.
Castaneda, Antonia. 1998a. "Engendering the History of Alta California, 1769-1848."
In
Contested Eden: California Before the Gold Rush, ed. R. Gutierrez and R. Orsi, 230-59.
Berkeley: University of California Press.
. 1998b. "History and the Politics of Violence Against Women."
ed. C. Trujillo, 310—19. Berkeley: Third Woman Press.
In Living Chicana Theory,
. 1998c. "Witchcraft on the Spanish-Mexican Borderlands." In The Reader's Companion to
U.S. Women's History, ed. W. Mankiller, G. Mink, M. Navarro, B. Smith, and G. Steinem,
638-39.
Boston and New York: Houghton
Mifflin Company.
Castellanos, Isabel. 2001. "A River of Many Turns: The Polysema of Ochun in Afro-Cuban
Tradition." In Osun Across the Waters: A Yoruba Goddess in Africa and the Americas, ed. J.
Murphy and M. Sanford, 34—45. Bloomington: Indiana University Press.
Castillo, Ana. 2002a.
Interview by author tape recorded in Austin, Tex., 12 December.
. 2002b. "An Enlightened Church? Letters to Young Catholics, Culturally Catholic."
Conscience XXIII.2: 7—8.
. 1994. Massacre of the Dreamers: Essays on Xicanisma. Albuquerque:
University of New
Mexico Press.
Karen Mary, and Alicia Partnoy. 2004. "Editors' Commentary: Translating the
Backslash." Chicana/Latina Studies: The Journal ofMujeres Activas en Letrasy Cambio Social
4, no. 1 (fall): 6-18.
Davalos,
Ehrenreich, Barbara, and Deidre English. 1973. Witches, Midwives, and Nurses: A History of
Women Healers. New York: The Feminist Press at City University of New York.
Fregoso, Rosa Linda, and Angie Chabram. 1990. "Chicana/o Cultural Representations: Reframing
Alternative Critical Discourses." Cultural Studies A, no. 3 (October): 203-12.
"Ford 'Livin' La Vida Loca With Ricky Martin." 1999.
http://launch.yahoo.com/read/news
/12051796, 9 September.
Giles, Mary E., ed. 1999. Introduction to Women in the Inquisition: Spain and the New World,
1—15. Baltimore: Johns Hopkins University Press.
Glass-Coffin, Bonnie. 1998. "Madre, Mujer, Bruja." In The Gift of Life: Female Spirituality and
Healing in Northern Peru, 35—46. Albuquerque: University of New Mexico Press.
CHICANA/LATINA
STUDIES
4:2 SPRING
2005
Greenleaf, Richard E. 1969. "The First Decade
of the Mexican Inquisition: 1522-1532."
In The
Mexican Inquisition of the Sixteenth Century, 7-44. Albuquerque: University of New Mexico
Press.
Herndndez-Avila, In&. 2002. "In the Presence of Spirit(s): A Meditation on the Politics of
Solidarity and Transformation." In this bridge we call home: radical visionsfor transformation,
ed. G. Anzaldua and A. Keating, 530—38. New York: Routledge Press.
. 1993. "In Praise of Insubordination, or What Makes a Good Woman Go Bad?" In
Transforminga Rape Culture, ed. E. Buchwald, P. Fletcher, and M. Roth, 375-92.
Minneapolis:
Milkweed Editions.
hooks, bell. 1994. Teaching to Transgress: Education as the Practice of Freedom. New York:
Routledge Press.
Keating, AnaLouise.
Forthcoming. "Shifting Perspectives: Spiritual Activism, Social
Transformation, and the Politics of Spirit." In EntreMundos/AmongWorlds: New Perspectiveson
Gloria E. Anzaldua, ed. A. Keating. New York: Palgrave/Macmillan.
. 2002. "Forging El Mundo Zurdo: Changing Ourselves, Changing the World." In this
bridge we call home: radical visionsfor transformation,ed. G. Anzaldua and A. Keating, 519—
30. New York: Routledge Press.
. 1996. Women Reading Women Writing: Self Invention in Paula Gunn Allen, Gloria
Anzaldua, and Audre Lorde. Philadelphia: Temple University Press.
Klor de Alva, J. Jorge. 1991. "Colonizing Souls: The Failure of the Indian Inquisition and the
Rise of Penitential Discipline." In Cultural Encounters: The Impact of the Inquisition in Spain
and the New World, ed. M. Perry and A. Cruz, 3—22. Berkeley: University of California Press.
Lara, Irene. 2002. "Healing Suefios for Academia." In this bridge we call home: radical visions
for transformation,ed. G. Anzaldua and A. Keating, 433-38. New York: Routledge Press.
1989. "Introduction: The Scenario, the Actors, and the Issues." In Sexuality
and Marriage in Colonial Latin America, ed. A. Lavrin, 1-43. Lincoln: University of
Nebraska Press.
Lavrin, Asunci6n.
Lorde, Audre. 1984a. "Uses of the Erotic: The Erotic as Power." In Sister Outsider: Essays and
Speeches, 53—59. Trumansburg, N.Y.: The Crossing Press.
. 1984b. "The Transformation of Silence into Language and Action." In Sister Outsider:
Essays and Speeches, 40-44.
Trumansburg, N.Y.: The Crossing Press.
Martin, Ricky. "Livin La Vida Loca." Ricky Martin. Executive producer Desmond
Co-producer Robi Rosa. © 1999 Sony Music Entertainment Inc.
Child.
McClintock, Anne. 1995. "The Lay of the Land: Genealogies of Imperialism." In Imperial Leather:
Race, Gender, and Sexuality in the Colonial Contest, 21-74. New York: Routledge Press.
Morales, Aurora Levins. 1998. "Nightflying: Transforming Traumatic Memory." In Medicine Stories:
CHICANA/LATINA
STUDIES
4:2 SPRING
2005
IRENE LARA
History, Culture, and the Politics of Integrity,45-49. Cambridge, Mass.: South End Press.
Murphy, Joseph M. 1993. Santeria: African Spirits in America. Boston: Beacon Press.
Nelson, Mary. 1975. "Why Witches Were Women."
Freeman, 335-50.
Quezada,
In Women: A Feminist Perspective, ed. J.
Palo Alto, Calif.: Mayfield Publishing Co.
Noemf. 1991. "The Inquisitions Repression of Curanderos."
In Cultural Encounters: The
Impact of the Inquisition in Spain and the New World, ed. M. Perry and A. Cruz, 37—57.
Berkeley: University of California Press.
. 1975. Amory magia amorosa entre los Aztecas: supervivencia en el Mexico colonial. Mexico,
D.F.: Universidad Aut6noma de Mexico.
P^rez, Laura E. 1999. uEldesorden, Nationalism, and Chicana/o Aesthetics." In Between Woman
and Nation: Nationalisms, Transnational Feminism, and the State, ed. C. Kaplan, N. Alarc6n,
and M. Moallem, 19-46. Durham, N.C.: Duke University Press.
. 1998. "Spirit Glyphs: Reimagining Art and Artist in the Work of Chicana
Modern Fiction Studies 44, no. 1: 36-76.
Tlamatinime.yy
Rebolledo, Tey Diana.
1995. "The Curandera/Bruja: Resolving the Archetype." In Women Singing
in the Snow: A Cultural Analysis of Chicana Literature, 83-94. Tucson: University of Arizona
Press.
Saldivar-Hull, Sonia. 1999. Introduction to Borderlands/La Frontera: The New Mestiza, 2nd ed.,
by Gloria Anzaldua,
1-15. San Francisco: aunt lute books.
Sandoval, Chela. 2000. Methodology of the Oppressed. Minneapolis:
University of Minnesota Press.
Souza, Caridad. n.d. "Embracing the Shadow-Beast: On Dark Spaces and Addictions to
Darkness." Unpublished manuscript. SUNY-Oneonta.
"Can the Subaltern Speak?" In Marxism and the Interpretation of
Culture, ed. C. Nelson and L. Grossberg, 271-313. Chicago: University of Illinois Press.
Spivak, Gayatri. 1988.
"Superintendent Bans Novel from Colorado
School." 2005. http://www.firstamendmentcenter.org/
news.aspx?id=l4785searchstring=superintendent_bans_novel
(accessed 3 February 2005).
Todorov, Tzvetan. 1999. The Conquest ofAmerica: The Question of the Other. Trans. Richard
Howard. Norman: University of Oklahoma Press.
Torres, Marfa de los Angeles. 1998. "Encuentros y Encontronazos: Homeland in the Politics
and Identity of the Cuban Diaspora." In The Latino Studies Reader: Culture, Economy, and
Society, ed. A. Darder and R. Torres, 43-62.
Trevino, Carlos Viesca. 2001.
"
Maiden, Mass.: Blackwell Publishers.
Curanderismo in Mexico and Guatemala:
Its Historical
Evolution from the Sixteenth to the Nineteenth Century." In Mesoamerican Healers, ed. B.
Huber and A. Sandstrom, 47-65. Austin: University of Texas Press.
Turner, Bryan S. 1997. "The Body in Western Society: Social Theory and its Perspectives." In
CHICANA/LATINA
STUDIES
4:2 SPRING
2005
Religion and the Body, ed. S. Coakley, 15-41.
Vega, Marta Moreno. 2000.
Cambridge: Cambridge University Press.
The Altar of My Soul: The Living Traditions ofSanteria. New York:
One World.
Walker, Barbara G. 1983. The Women's Encyclopedia of Myths and Secrets. Edison, N.J.: Castle
Books.
Warner, Marina. 1983. Alone ofAll Her Sex: The Myth and the Cult of the Virgin Mary. New York:
Vintage Books.
CHICANA/LATINA
STUDIES
4:2 SPRING
2005

BRUJA POSITIONALITIES: Toward a Chicana/Latina

Transcription

Similar documents

Causal Effects in Nonexperimental Studies: Reevaluating the

Nested Analysis as a Mixed-Method Strategy for Comparative

Chicana/o Literature - Western Literature Association

Sadowski

Evil and Omnipotence

Jeffrey L. Brudney and Robert E. England Source

Counterfactuals and Hypothesis Testing in Political

The Phylogenetic Study of Adaptive Zones: Has Phytophagy

In the House of the Child