Dolores Huerta, Rita Moreno, and Sonia Sotomayor are contemporary, living mujeristas, exemplars of social justice activism and leadership, inclusiveness, and caring. From the past, there are three women who were also mujeristas. They are Sor Juana Inés de la Cruz, Julia de Burgos, and Frida Kahlo (Arredondo, 2002), women who did not ask for permission to be themselves and who today are viewed as icons and changemakers for their steadfast pursuit to speak their own minds, also benefiting others. This article introduces, briefly, several definitions of the term mujerista, two concepts that describe Latina challenges when navigating higher education culture, and the role of cultural assets in the mujeristas’ career journey. Examples from the AAHHE Latina Leaders’ Institute will illustrate the meaning of the term mujerista, which can be a noun or an adjective and embodies a sense of ganas. wisdom, and power.
Who are Mujeristas?
The term mujerista is discussed primarily in the disciplines of liberation theology and womanist psychology, both positioning women as sources of spirituality, caring, activism, and innate knowledge (Issai-Diaz, 1994 and 1996; Comas-Díaz, 2016). As such, these descriptions of mujeristas are meant to affirm Latinas’ womanhood assets and also point to limitations imposed on women as a result of cultural socialization in misogynist cultures. Ana Maria Issai-Diaz, a Cuban American theologian and former nun, is credited with coining the term as a self-identifier and conceptual framework, inclusive of Indigenous and AfroLatina women. In her essays, she succinctly framed the three pillars of the mujerista theology framework (Isasi-Diaz, 1996), focusing on the struggles of Latinas to emancipate themselves from oppressive circumstances, supported by God (Isasi-Diaz, 1989). The religious theme is prominent in her framework and is summarized in a literature review of her essays (Hymson, ND).
1. Mujerista theology helps to create a valid voice for Latinas and provides a platform for the voices of Latina grassroots women;
2. It develops a theological methodology that takes seriously the religious understanding and practice of Latinas as a source for theology; and
3. It challenges theological understandings, church teachings, and religious practices that oppress Latinas.
Comas-Diaz and Bryant (2016) discuss womanist and mujerista psychologies as grounded in social justice activism, spirituality, and affirmative ways of acknowledging one’s womanhood. They apply an interdisciplinary approach, attending to the intersecting identities and experiences of Latinas and other women of color often not included in white feminist literature.
Researchers are also examining decolonial healing from Mujerista liberation psychology perspectives, indicating that testimonio is one method or resource to healing (Siham Fernandéz, 2022). In effect, with testimonio, understood as storytelling, Latinas can say out loud and be heard about the intrapersonal and interpersonal challenges they face. From a psychological perspective, testimonio experiences can also lessen the emotional burden of self-doubt and ruminating on situations alone.
This author, a Counseling Psychologist, has coached, taught, and been a psychotherapist to many mujeristas.These experiences led to initially conceptualizing Latinas as “santas y marquesas” (Arredondo, 2002), but with additional qualitative research, a definition of mujeristas emerged. It is grounded in cultural competency, feminist, and intersecting identity frameworks.
Mujeristas take the time to know themselves, their ways of thinking and being, their fears and strengths, recognize their complex intersecting identities and cultural assets as Latinas, and advocate for equity and inclusion on behalf of others. Mujeristas are mentors and guides.
Mujeristas Entre Fronteras
Gloria Anzaldúa gifted us her timeless book, Walking the Borderlands/La Frontera (1987). From her lived experiences as a mestiza on the border of Texas and Mexico, she imparted wisdom about ancestry, language, identities, and geopolitical settings that are ingredients for women’s self-understanding and self-acceptance.
The concept of the borderlands or entre fronteras is one that Latina leaders recognize. Once women learn the concept, they readily remark that entre fronteras is an everyday workplace experience. What does this look like? In a university department, it may mean the Latina takes on more advisees, particularly students of color, and sits on multiple search committees, even if she is an assistant professor. The mujerista has to walk the fine line of supporting her department and allowing time for her research. Latina administrators deal with other types of entre fronteras challenges. Faculty challenging one’s authority, being asked to assume an interim role in addition to one’s position and questioning an administrative strategy because it is not equitable are just three examples shared at AAHHE’s Latina Leaders Institute In effect, mujeristas constantly engage in dual or multiple levels of consciousness to navigate workplace obstacles and systems and to remain grounded.
Anzaldúa also wrote about nepantla, a Nahuatl (Aztec) term meaning¨ living in-between¨ or ¨in the middle¨ (1987). She described the sense of being in a constant state of displacement. The sense of displacement is one experienced by Latinas, particularly if they are the first to break the barrier in a department, or the only one. Although they may be celebrated for achieving their goals to become academics, there may be behaviors from dominant group individuals that marginalize or tokenize them. With displacement, there is also a sense of being and feeling different and, if unaddressed, it can undermine one’s confidence and trust in peers. In the Latina Leaders Institute, women are also reminded of their cultural values, which serve as assets in the Neplanta and entre fronteras spaces. Among the values mentioned are familismo, respeto, dignidad, andpersonaliso, among others. They also cite the mujerista values of ganas, perseverance and passion.
Celebrando Mujeristas Poderosas
This article briefly hightlights how the conceptual framework of mujerista invites women to know and affirm themselves and others. Some readers may align with the Liberation Theology pillar because of its focus on religion. Alternatively, with womanist psychology, the focus is on spirituality. What is common with both frameworks is that mujeristas advocate for others from social justice and liberation perspectives, and recognize that “mujerista” is but one of multiple intersecting identities they possess.
In closing, the powerful voices of Mujeristas from the past are shared. In the 17th century, Sor Juana Inés de la Cruz, considered the first feminist of Latin America, wrote:
Unos no quisieran que supiera tanto, otros dicen que había de saber más/
Some think I should not know so much; others say that I should know more.
There will always be perspectives on mujeristas that do not align with how women know themselves and with their determination to contribute to and lead change on behalf of others. With this in mind, a quote from Frida Kahlo is shared.
Soy mi propia musa, soy la persona que mejor conozco, soy la persona que quiero mejorar.
I am my own muse, the woman I want to know; I am the person I want to improve
From Julia de Burgos, a Puerto Rican poet, comes a powerful mujerista poem Yo Misma Fui mi Ruta (1938). It embodies the character and intentionality of mujerstas, empowering themselves to always look ahead and chart their own pathway (Aguilera, 2001).
References
Aguilera F, O.E. (1996-2001). El autor de la semana. Julia de Burgos poésia. Universidad de Chile.
Anzaldúa, G. (1987). BorderlandslLa Frontera. San Francisco: Aunt Lute.
Arredondo, P. (2002). Mujeres Latinas-santas y marquesas. Cultural Diversity and Ethnic Minority Psychology, 8, 1–12.
Comas-Díaz, L.& Vazquez, C.I (Eds.). (2016). Latina psychologists thriving in the cultural
borderlands. New York: Routledge.
Comas-Díaz, L.& Bryant, T. D. (2016). Womanist and mujerista psychologies: Voices of Fire,
Acts of Courage. Washington, D.C. American Psychological Association
https://spanishmama.com/sor-juana-ines-de-la-cruz-quotes/
Hymson, L. (NA) Literature review by Laura Hymson. Feminist Sexual Ethics Project. Waltham,
MA: Brandeis University.
Isasi-Díaz, A. M. (1994). "The Task of Hispanic Women's Liberation Theology – Mujeristas:
Who We Are and What We Are About". In King, U. (ed.). Feminist Theology from the
Third World: A Reader. Eugene, Oregon: Wipf and Stock.
Isasi-Díaz, A.M. (1996). Mujerista Theology. Orbis: Maryknoll
Siham Fernandéz, J. ( 2022). A Mujerista Liberation Psychology perspective on Testimonio to
cultivate decolonial healing. Women & Therapy, 45 (2-3), 131-156.
https://quotement.com/frida-kahlo-quotes/
About the author
Dr. Patricia Arredondo believes in the power of transformative change and has been committed to supporting women’s empowerment and leadership opportunities throughout her long career as an academic administrator, researcher, and consultant Early in her career as a licensed psychologist, she worked exclusively with professional women and graduate students. She identified barriers to women’s confidence, relationship management, and career advancement based on gender socialization and structural barriers in the workplace. Since then, she has disseminated thought leadership on Mujerista principles and practices, inclusive leadership and other related issues. Dr. Arredondo is currently president of the Arredondo Advisory Group and past Chair of the AAHHE Board of Directors. She resides in Phoenix and Mexico City.
