Gloria Anzaldúa’s Mexican Genealogy: From Pelados and Pachucos to New Mestizas

This essay examines Gloria Anzaldúa’s critical appropriation of two Mexican philosophers in the writing of Borderlands/La Frontera: Samuel Ramos and Octavio Paz. We argue that although neither of these authors is cited in her seminal work, Anzaldúa had them both in mind through the writing process and that their ideas are present in the text itself. Through a genealogical reading of Borderlands/La Frontera, and aided by archival research, we demonstrate how Anzaldúa’s philosophical vision of the “new mestiza” is a critical continuation of the broader tradition known as la filosofía de lo mexicano, which flourished during a golden age of Mexican philosophy (1910–1960). Our aim is to open new directions in Latinx and Latin American philosophy by presenting Anzaldúa’s Borderlands/La Frontera as a profound scholarly encounter with two classic works of Mexican philosophy, Ramos’ Profile of Man and Culture in Mexico and Paz’s The Labyrinth of Solitude

Three Existentialist Readings of Gloria Anzaldua\u27s Borderlands/La Frontera

This essay provides three new and related philosophical readings of Gloria Anzaldúa’s Borderlands/la Frontera: 1) in the lineage of canonical European Existentialists like Jean Paul Sartre, who provides an analysis of shame; 2) in the lineage of Mexican Existentialists like Samuel Ramos and Octavio Paz, who attribute a relative of shame to Mexicans; and 3) in dialogue with Africana Existentialists like Franz Fanon, who describe the bodily shame of nonwhites in racist societies. Anzaldúa’s concept of “linguistic terrorism,” which existentially translates into la vergüenza linguística, extends the scope of European, Africana, and Mexican Existentialisms while putting all three in dialogue for the first time, and serves as a first attempt at formulating a Chicana Existentialism

Place-Based Philosophical Activism on the US–Mexico Border

Before the Department of Homeland Security instituted the Migrant Protection Protocols in January 2019, as many as 1,000 Central American refugees passed each day through Catholic Charities’ Humanitarian Respite Center, where they received food, clothing, a shower, toiletries, and sandwiches for the road. Sister Norma Pimentel founded the Humanitarian Respite Center in 2014 to “restore human dignity” to refugees who had been degraded and vilified during their dangerous journeys north, not least by way of their processing by the US government. Sister Norma has inspired countless people, including me, to engage with the community as a form of place-based philosophical activism, that is, of situated and engaged teaching, scholarship, and service. In this essay I read Sister Norma as a feminist pragmatist in the historical and philosophical lineage of Jane Addams, and I aim to provide an example of how a feminist-pragmatist approach can support and encourage philosophical activism in our communities. Feminist scholars can learn from feminist pragmatism the importance of “being-with,” “sympathetic understanding,” and “a larger social impulse.” Feminist pragmatism encourages academics to become place-based philosophical activists who use their teaching, research, and service in order to press for social justice

La Mexicana en la Chicana: The Mexican Sources of Gloria Anzalduá's Inter-American Philosophy

This article examines Gloria Anzaldúa’s critical appropriation of Mexican philosophical sources, especially in the writing of Borderlands/La Frontera. We argue that Anzaldúa effectively contributed to la filosofía de lo mexicano by developing an Inter-American Philosophy of Mexicanness. More specifically, we recover “La Mexicana en la Chicana” by paying careful attention to Anzaldúa’s Mexican sources, both those she explicitly cites and those we have discovered while conducting archival research using the Gloria Evangelina Anzaldúa Papers at the Benson Latin American Collection at the University of Texas at Austin. The eight Mexican philosophical sources we examine and discuss here are: José Vasconcelos (1882-1959), Miguel León-Portilla (1926-2019), Juana Armanda Alegría (1938- ), Octavio Paz (1914-1998), Samuel Ramos (1897-1959), Rosario Castellanos (1925-1974), Sor Juana Inés de La Cruz (1648-1695), and Jorge Carrión (1913-2005)

Gloria Anzaldúa’s Mexican Genealogy: From Pelados and Pachucos to New Mestizas

This essay examines Gloria Anzaldúa’s critical appropriation of two Mexican philosophers in the writing of Borderlands/La Frontera: Samuel Ramos and Octavio Paz. We argue that although neither of these authors is cited in her seminal work, Anzaldúa had them both in mind through the writing process and that their ideas are present in the text itself. Through a genealogical reading of Borderlands/La Frontera, and aided by archival research, we demonstrate how Anzaldúa’s philosophical vision of the “new mestiza” is a critical continuation of the broader tradition known as la filosofía de lo mexicano, which flourished during a golden age of Mexican philosophy (1910–1960). Our aim is to open new directions in Latinx and Latin American philosophy by presenting Anzaldúa’s Borderlands/La Frontera as a profound scholarly encounter with two classic works of Mexican philosophy, Ramos’ Profile of Man and Culture in Mexico and Paz’s The Labyrinth of Solitude

La Mexicana en la Chicana: Sources of Anzaldúa’s Mexican Philosophy

Our paper examines Gloria Anzaldúa’s critical appropriation of Mexican philosophical sources, especially in the writing of Borderlands/La Frontera. We demonstrate how Anzaldúa developed a transnational Philosophy of Mexicanness, effectively contributing to what has been recently characterized as the “multi-generational project to pursue philosophy from and about Mexican circumstances” (Vargas). More specifically, we recover “La Mexicana en la Chicana” by paying careful attention to Anzaldúa’s Mexican sources, both those she explicitly cites and those we have discovered while conducting archival research using the Gloria Evangelina Anzaldúa Papers from the Benson Latin American Collection at the University of Texas at Austin. The three sections of our paper: 1) define the terms Mexican and philosophy in conversation with Anzaldúa’s work, 2) examine the Mexican philosophical sources that Anzaldúa cites in Borderlands/La Frontera, and 3) present the other major Mexican philosophical influences on Anzaldúa that we have found in her archive. The eight Mexican philosophical sources we discuss here include: José Vasconcelos (1882-1959), Miguel León-Portilla (1926-2019), Juana Armanda Alegría (1938- ), Octavio Paz (1914-1998), Samuel Ramos (1897-1959), Rosario Castellanos (1925-1974), Sor Juana Inés de La Cruz (1648-1695), and Jorge Carrión (1913-2005)

POSITIVITY AND ITS ASSOCIATION WITH QUALITY OF LIFE OUTCOMES AND HEALTH BEHAVIORS. Proceedings XX NATIONAL CONGRESS ITALIAN PSYCHOLOGICAL ASSOCIATION CLINICAL AND DYNAMIC SECTION URBINO - 7/9 SEPTEMBER 2018 Abstracts

Introduction: Positive Orientation is a general tendency to react to life experiences in a positive way, a rather pervasive way of looking at and facing reality, framing events, interpreting and evaluating oneself and subjective, personal and interpersonal experience, past and future (Caprara, 2009). It is not just a good indicator of the optimal functioning of the individual but promotes such adaptation. In fact, several results show that people with higher scores on this scale experience greater positive affections, are less prone to negative emotions, perceive their social ties in a more optimistic way, enjoy better health, have positive interpersonal relations (Alessandri et al., 2012). Aim: The purpose of this contribute will be to examine the role of positivity in predicting health outcomes and health behaviors samples with diverse conditions. Method: The role of positivity in predicting functioning impairment, length of hospitalization, physical and mental health and health behaviors will be examined considering different cross sectional and longitudinal samples of patients with diverse forms of cancer, patients who underwent a surgery of lobectomy or atypical pulmonary resection, and pregnant women. Results and Conclusion: patients who are high in positivity may afford better their physical impairments or conditions. Further studies are needed in order to understand the pathways of this association

Serosurvey for tick-borne diseases in dogs from the Eastern Amazon, Brazil Pesquisa Sorológica por doenças transmitidas por carrapatos em cães da Amazônia oriental, Brasil

Canine ehrlichiosis and babesiosis are the most prevalent tick-borne diseases in Brazilian dogs. Few studies have focused attention in surveying tick-borne diseases in the Brazilian Amazon region. A total of 129 blood samples were collected from dogs living in the Brazilian eastern Amazon. Seventy-two samples from dogs from rural areas of 19 municipalities and 57 samples from urban stray dogs from Santar&#233;m municipality were collected. Serum samples were submitted to Indirect Immunofluorescence Assay (IFA) with antigens of Babesia canis vogeli, Ehrlichia canis, and six Rickettsia species. The frequency of dogs containing anti-B. canis vogeli, anti-E. canis, and anti-Rickettsia spp. antibodies was 42.6%, 16.2%, and 31.7%, respectively. Anti-B. canis vogeli antibodies were detected in 59.6% of the urban dogs, and in 29.1% of the rural dogs (P < 0.05). For E. canis, seroprevalence was similar among urban (15.7%) and rural (16.6%) dogs. For Rickettsia spp., rural dogs presented significantly higher (P < 0.05) prevalence (40.3%) than urban animals (21.1%). This first study on tick-borne pathogens in dogs from the Brazilian eastern Amazon indicates that dogs are exposed to several agents, such as Babesia organisms, mostly in the urban area; Spotted Fever group Rickettsia organisms, mostly in the rural area; and Ehrlichia organisms, in dogs from both areas studied.<br>Ehrliquiose canina e babesiose canina s&#227;o as doen&#231;as parasit&#225;rias transmitidas por carrapatos de maior preval&#234;ncia em c&#227;es do Brasil. Poucos estudos pesquisaram doen&#231;as transmitidas por carrapatos na regi&#227;o da Amaz&#244;nia brasileira. Um total de 129 amostras de sangue foram colhidas de c&#227;es da Amaz&#244;nia oriental brasileira. Setenta e dois c&#227;es eram de &#225;reas rurais de 19 munic&#237;pios do Estado do Par&#225;, e 57 amostras foram colhidas de c&#227;es errantes vadios da &#225;rea urbana do munic&#237;pio de Santar&#233;m-PA. As amostras de soro foram submetidas ao ensaio de imunofluoresc&#234;ncia indireta, com ant&#237;genos de Babesia canis vogeli, Ehrlichia canis, e seis esp&#233;cies de Rickettsia. A frequ&#234;ncia de c&#227;es com anticorpos anti-B. canis vogeli, anti-E. canis, e anti-Rickettsia spp. foi de 42,6%, 16,2% e 31,7%, respectivamente. Anticorpos anti-B. canis vogeli foram detectados em 59,6% dos c&#227;es urbanos, e em 29,1% dos c&#227;es rurais (P < 0.05). Para E. canis, a soropreval&#234;ncia foi parecida entre os c&#227;es urbanos (15,7%) e rurais (16,6%). Para Rickettsia spp., c&#227;es rurais apresentaram preval&#234;ncia (P < 0.05) significativamente maior (40,3%) do que os c&#227;es urbanos (21,1%). Esse primeiro estudo sobre agentes transmitidos por carrapatos entre c&#227;es da Amaz&#244;nia oriental brasileira indica que estes animais est&#227;o expostos a v&#225;rios agentes. Estes incluem Babesia principalmente na &#225;rea urbana, Riqu&#233;tsias do grupo da Febre Maculosa principalmente nas &#225;reas rurais, e Erliquia em c&#227;es de ambas as &#225;reas, rural e urbana