Mestiza consciousness, power, and knowledge: Community -based education and activism
Author(s):
Moran, Mary K.
Format:
Thesis
Degree granted:
Ph.D.
Publisher:
Ann Arbor : The University of Wisconsin - Madison, 1999.
Pages:
237
Language:
English
Abstract:
In this dissertation, I examine Gloria Anzaldua's notion of mestiza conciencia and discuss its practical applications in community-based educational settings where video technology is utilized by historically marginalized population groups, with a particular emphasis on people regarded as “mentally ill.” My analysis focuses on mestiza conciencia as a way to create non-hierarchical structures that support self-determination; to redefine socially-constructed differences within and between individuals and groups of people; and to link differences, privileges, oppressions, power and knowledge; and as an educational means to work against multiple intersecting oppressive formations based on differences in race, ethnicity, language, gender, sexuality, age, and (dis)ability. The text in Part I, covering Chapters 1–4, is descriptive. In Chapter 1, “Not Vanishing,” I position myself in relation to the subject of this dissertation by revealing relevant aspects of my identity and life experiences. The personal narrative format sets in motion one of the various forms and styles of self-representational writing woven throughout this work. Chapter 2, “M.C. Video Productions, Inc.,” describes the early development and growth of a grassroots group composed of mental health clients and psychiatric survivors that uses video technology as a tool for empowerment, self-representation, education, advocacy, networking, and coalition-building for fundamental social change. Chapter 3, “The Mad Arts Project,” is a narrative presentation of videotaped interviews with six individuals with psychiatric disabilities using various art forms for educational activism. Chapter 4, “The Generation Gap Dialogue,” details collaborative work with a Hmong youth group to produce an educational videotape program, spoken in the Hmong language, for their extended Hmong community. The text in Part II, covering Chapters 5–7, is analytical. Chapter 5, “A Group of Mighty Men,” offers a critical examination of orthodox psychiatry, its history, diagnostic system and treatment modalities based on its medical model of mental illness. Chapter 6, “Mapping a New Consciousness,” introduces Gloria Anzaldua's notion of mestiza conciencia and discusses its practical applications by focusing on the three community-based projects described in Chapters 2, 3, and 4. In Chapter 7, “It Never Stops Beginning or Ending,” I encourage academics and classroom teachers, who are interested in multicultural/pluralistic approaches to education, to further pursue this area of study.