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Through the methodologies of critical reflexión and autoethnography, the author illustrates how border/transformative pedagogies and Anzaldúa's concepts of nos/otras and new tribalism proved useful in efforts to dismantle color- and colonial-blind ideologies, abstract liberalism, and binary and oppositional thinking among members of a graduate seminar in social justice and human rights. Investments in these discourses and unquestioned philosophical commitments to them limited seminars members' ability to openly talk about racism, sexism, homophobia, and colonialism. Applying the principles of border/transformative pedagogies, nos/otras, and new tribalism required hard work, in-depth reflexión, and deep listening to each other. As a result of this praxis, some members of the seminar were able to name their philosophical and political positions to work across what seemed to be insurmountable borders. In doing so, seminar members were able to begin to build bridges among multiple intersectional identities and philosophical positions. The author argues that these pedagogical practices are beneficial for human rights education in particular and educational practices in general.

Through the methodologies of critical reflexión and autoethnography, the author illustrates how border/transformative pedagogies and Anzaldúa's concepts of nos/otras and new tribalism proved useful in efforts to dismantle color- and colonial-blind ideologies, abstract liberalism, and binary and oppositional thinking among members of a graduate seminar in social justice and human rights. Investments in these discourses and unquestioned philosophical commitments to them limited seminars members' ability to openly talk about racism, sexism, homophobia, and colonialism. Applying the principles of border/transformative pedagogies, nos/otras, and new tribalism required hard work, in-depth reflexión, and deep listening to each other. As a result of this praxis, some members of the seminar were able to name their philosophical and political positions to work across what seemed to be insurmountable borders. In doing so, seminar members were able to begin to build bridges among multiple intersectional identities and philosophical positions. The author argues that these pedagogical practices are beneficial for human rights education in particular and educational practices in general. [ABSTRACT FROM AUTHOR]

In this paper, I propose that Gloria Anzaldua's philosophy offers pedagogical and epistemological tools for social justice and human rights education and theory. I propose that Anzaldua's conceptualizations are helpful to re-thinking Western based human rights frameworks by including indigenous worldviews. In this vein, I examine how conceptualizations, such as Nepantla, Spiritual Activism, and New Tribalism, can inform the development of transformative pedagogies for social justice education and praxis. Their significance lies in their ability to offer multifaceted examinations of multiple forms of oppression and agency. At the same time, Anzaldua provided us with innovative tools to work across differences. I argue as well that the methodology of testimonio is helpful in this process because it offers tools to work in solidarity with different communities and voice multiple perspectives. I conclude by offering pedagogical strategies for social justice education and praxis. Keywords: Chicana feminism, Social justice, Education, Testimonio, Spirituality, Human rights violations and unequal social conditions continue to be prevalent both at national and global levels. In the U.S., Latin@ (1) immigrants, women (especially women of color), LGBT communities, [...]

Curriculum transformation involves integrating issues of gender, race and class throughout the curriculum. Curriculum transformation is necessary to combat exclusion, marginalization, and distortion of women in the traditional curriculum. Epistemological issues should be considered, with a focus on decentering power and privilege, to avoid empty pluralism, marginalization and appropriation. Curriculum transformation projects should take a multidimensional approach in dealing with diverse socio-cultural and demographic demands.

The author reflects on the legacy of Gloria Anzaldua's philosophy, particularly her ideas of the Borderlands and their impact on Chicana feminist thought and conceptualizations continue to offer counterhegemonic discourses in the service of social justice.

Focuses on the Mexican American women pedagogies in the field of education in the United States. Definitions of pedagogy; Details of the emerging identities of gays and lesbians; Context of the book 'Teaching to Transgress' by Bell Hooks.