ABSTRACT
This research article is a theoretical guide for scholars interested in bridging Critical Race Theories, Chicana/Latina Feminist frameworks, and historical sensibilities to disrupt whiteness within research about Chicana/o/x and Latina/o/x education. We articulate the contours of a Critical Race Feminista Praxis and provide examples of its application by sharing lessons learned from carrying research centred on the experiences of Chicana/o/x and Latina/o/x communities. We posit, social justice transformation is manifested when Education researchers uplift Chicana/o/x and Latina/o/x histories of resilience and resistance by nurturing a Critical Race Feminista Praxis.
Disclosure statement
No potential conflict of interest was reported by the author(s).
Notes
1 The terms Chicana/o/x and Latina/o/x are used to refer to people from whose origin is Mexican, Puerto Rican, Cuban, Central or South American countries, or other Spanish-speaking Hispanic/Latino, regardless of race. The letters “a/o/x,” are used to be inclusive of gender fluidity.
2 In Anzaldúan Chicana Feminist traditions, the borderlands are a reference to the geographical, emotional, and/or physiological spaces mestizas occupy (Anzaldúa Citation2012).
3 I coin the term daughterscholar by adapting the term motherscholar (Caballero et al. Citation2019, Lapayese Citation2012, Matias and Nishi Citation2018, Tellez Citation2015). A daughterscholar is a person who claims the inseparable identities of being both daughter and scholar, both-and and not, either-or. I argue, daughterscholars do not engage in scholarship, without also engaging their roles as daughters.
4 A motherscholar is a person who claims, “the inseparable identities of being both mother and scholar; both-and and not, either-or,” (Caballero et al. Citation2019, Lapayese Citation2012, Matias and Nishi Citation2018, p. 18, Tellez Citation2015). I argue, motherscholars do not engage in scholarship, without also engaging their roles as mothers.