No secrets: Rigoberta's Guarded truth

Sommer, Doris

doi:10.1080/00497878.1991.9978888

Cited by 9 publications

(2 citation statements)

References 5 publications

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“…What then might be the implications for sharing our stories with students from more privileged backgrounds? Testimonios of dissonance demand an audience, an invitation to witness, to estar con el hablante (to be with the speaker), and to be in solidarity (Sommer, 1991). As we will later explore, the necessary contradictions, discomfort, tumultuousness, and in-between-ness that being with the speaker demands, precisely animate our pedagogies of nepantla.…”

Section: Villenas: So How Do You Do That In the Classroom?mentioning

confidence: 97%

Pedagogies fromNepantla:Testimonio, Chicana/Latina Feminisms and Teacher Education Classrooms

Prieto

Villenas

2012

Equity & Excellence in Education

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This article describes a process of testimonial co-creation between two teacher educators. We created testimonios in dialogue to examine who we are, how we "know," and how we teach as Chicana/Latina educators of prospective teachers in predominantly white institutions (PWIs). An active exploration of our lived experiences growing up as racialized, gendered, and classed Chicanas/Latinas reveal both "the theory of our practice and the practice of our theory" (Latina Feminist Group, 2001, p. 19). As teacher educators engaged in contradictory and transformative ways of knowing, teaching, and learning, our testimonios revealed fruitful tensions for mining the liminal and relational moments across difference and privilege with our prospective teachers. We develop the themes of cultural dissonance, conciencia con compromiso (consciousness with commitment) and cariño (authentic care) as Chicana feminist pedagogies. We close by sharing how Latina/Chicana feminist testimonios articulate nepantla-a space of frustration, discomfort, and always improvised visionary modes of teaching and learning.How do we build caring relationships with our students and together explore Nepantla? . . . a Nahuatl word for the space between two bodies of water, the space between two worlds . . . It is very awkward, uncomfortable, and frustrating to be in that Nepantla because you are in the midst of transformation. (Ikas, 2002, p. 13) In the burgeoning literature on multicultural teacher education, there are important conversations and critiques surrounding the preparation of prospective teachers for a diverse world. They speak to institutional barriers that hamper university programmatic attempts to sustain students' intellectual and emotional engagement with difficult issues surrounding difference, power, privilege, and race. The literature also describes the transformational work of multicultural

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Section: Villenas: So How Do You Do That In the Classroom?mentioning

confidence: 97%

Pedagogies fromNepantla:Testimonio, Chicana/Latina Feminisms and Teacher Education Classrooms

Prieto

Villenas

2012

Equity & Excellence in Education

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“…The Menchú testimonio (see Arias, 2001b;Beverley, 2005;Gilmore 2003;Gugelberger, 1995Gugelberger, , 1999Sanford, 1999;Sommer, 1991) supposedly resonated with "leftist" national and international audiences because it provided an autobiographical indictment of the Guatemalan government's treatment of local indigenous communities. Between the 1960s and 1980s, hundreds of villages were burned and hundreds of thousands of people were either killed or driven into refuge, and the "Comisión para el Esclarecimiento Histórico" (Commission for Historical Clarification (CEH), or truth commission) had determined that some of these actions were parts of strategically planned policies on the part of the military (CEH, 1999;Sanford, 1999).…”

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confidence: 97%

Communicating “Truth”:Testimonio, Vernacular Voices, and The Rigoberta Menchú Controversy

Avant-Mier¹,

Hasian²

2008

The Communication Review

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In this essay, the authors explore some of the communicative dimensions of the Rigoberta Menchú controversy, engaging both the textual and contextual elements of this controversy. They first provide a brief review of the Menchú case and an analysis of the criticism by her principal detractor, David Stoll. The authors then analyze the unique role that testimonio plays in Latin American discursive constructions, as well as how other discursive communities responded to the Menchú-Stoll controversy. Finally, the authors comment on the discursive importance of the Menchú-Stoll controversy, and make a case for the heuristic value of testimonio in future investigations of Latin American work in communication studies.What testimonio obliges us to confront is not only the subaltern as a (self-)represented victim, but also as the agent-in that very act of representation-of a transformative project that aspires to become hegemonic in its own right. (Beverley, 2005, p. 553) When political activist and Nobel Peace laureate Rigoberta Menchú announced her decision to run for the presidency of Guatemala in 2007, she reopened a looming debate and reignited a controversy. Although she

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Rigoberta Menchú and the Conversion of Consciousness

Leigh¹

1998

Historicizing Christian Encounters With the Other

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No secrets: Rigoberta's Guarded truth

Cited by 9 publications

References 5 publications

Pedagogies fromNepantla:Testimonio, Chicana/Latina Feminisms and Teacher Education Classrooms

Pedagogies fromNepantla:Testimonio, Chicana/Latina Feminisms and Teacher Education Classrooms

Communicating “Truth”:Testimonio, Vernacular Voices, and The Rigoberta Menchú Controversy

Rigoberta Menchú and the Conversion of Consciousness

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