Irene Lara

Este artículo de investigación profundiza sobre las construcciones de ‘la Bruja’ —una mujer practicante de conocimientos espirituales, sexuales y curativos— en nuestro imaginario cultural contemporáneo basado en el legado de la otrerización de curanderas en Europa y las Américas. En particular, analizo la canción “‘Livin’ La Vida Loca” de Ricky Martin sobre el poder ambivalente y hechicero que una mujer racializada ejerce sobre un hombre. Este artículo explora las maneras en que las ‘bru­jas’ son temidas por su conocimiento y poder, y por lo tanto, son sometidas a tratamientos opresivos. Mi planteamiento es por una posicionalidad bruja en los estudios feministas Chicana/Latina que incluya el desarrollo de nuestras propias episte­mologías brujas. Como práctica de lo que Gloria Anzaldúa llamaría ‘activismo espiritual,’ una posicionalidad bruja compren­de curar las creencias internalizadas que demonizan la Bruja, la espiritualidad y sexualidad transgresivas que ella representa. 

Among the first Chicana writers to recover and rewrite Mexican histories and Mexica goddess figures from a feminist, decolonial perspective, Gloria Anzaldua is what I call a “daughter of Coatlicue.” Coatlicue is the Mexica earth mother goddess of creation and destruction. In patriarchal Mexica mythhistory, Coatlicue’s daughter is named Coyolxauhqui, the Mexica warrior goddess dismembered by her brother Huitzilopochtli, the God of War, and banished to the sky as the moon. According to several feminist interpreters, this story marks a shift in Mexica history from a gynecentric to androcentric ordering of life and the simultaneous divestment of female power. Given the additional context of Spanish colonialism that from its inception negatively constructed Mexica culture, Coatlicue, Coyolxauhqui, and other indigenous sacred figures were also demonized and fragmented. Spanish chroniclers, for example, described Coatlicue as an “old hag” and a satanic “idol.” Engagement with Coatlicue’s physically dismembered daughter, therefore, marks the desire to suture the wounds inflicted by patriarchy and eurocentrism. “My whole struggle in writing,” says Anzaldua, “has been to put us back together again. To connect up the body with the soul and the mind with the spirit” (Interviews/Entrevistas 220).

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... Specifically, I analyze Ricky Martin's song "Livin'La Vida Loca" about the ambivalent witchy power ... BRUJA POSITIONALITIES Americas.11 I specifically analyze an international hit song, "Livin La Vida Loca" sung by Ricky Martin, about the perceived ambivalent witchy power of ...

This essay addresses the work of four Latina health activist-healers to show how they challenge the western body/spirit dichotomy from indigenous inspired perspectives that bridge body and spirit, sexuality and spirituality. It discusses some of the ways that Concepcion Saucedo, Luz Alvarez Martinez, Angelina Borbon, and Haydee Rivera Morales forward decolonizing feminist perspectives about sexuality and spirituality through their work

... Puta Dichotomy Irene Lara ... Their status as iconic good and bad mothers was affirmed as they became symbolic tools in perpetuating a nationalist Mexican identity. Guadalupe was crowned the Patron Saint of New Spain and the Queen of Mexico in the mid-eighteenth ...

Lara, Irene. "Spiriting the Flesh and Fleshing the Spirit with Yolanda López and Tonantzin-Guadalupe." Yolanda López: Portrait of the Artist. Editor and Curator Jill Dawsey, 2021. 41-53.  (Book published on the occasion of the exhibition, Yolanda López: Portrait of the Artist, organized and presented by the Museum of Contemporary Art San Diego, October 16, 2021 to April 24, 2022.)