Brown on Brown: Chicano a Representations of Gender, by Frederick Luis Aldama

By Frederick Luis Aldama

Universal conceptions permeating U.S. ethnic queer concept are inclined to confuse aesthetics with real-world acts and politics. usually Chicano/a representations of homosexual and lesbian stories in literature and movie are analyzed easily as propaganda. The cognitive, emotional, and narrational components (that is, the subject material and the formal features) of these representations are often lowered to a priori agendas that emphasize a politics of distinction. during this booklet, Frederick Luis Aldama follows a wholly various technique. He investigates the ways that race and gay/lesbian sexuality intersect and function in Chicano/a literature and movie whereas taking into complete account their innovative nature and hence the explicit type of paintings invested in them.Also, Aldama frames his analyses inside of modern day higher (globalized) context of postcolonial literary and filmic canons that search to normalize heterosexual identification and event. during the booklet, Aldama applies his cutting edge method of throw new gentle at the paintings of authors Arturo Islas, Richard Rodriguez, John Rechy, Ana Castillo, and Sheila Ortiz Taylor, in addition to that of movie director Edward James Olmos. In doing so, Aldama goals to combine and deepen Chicano literary and filmic reports inside a comparative standpoint. Aldama's strange juxtapositions of narrative fabrics and cultural personae, and his premise that literature and picture produce fictional examples of a social and old fact taken with ethnic and sexual concerns principally unresolved, make this e-book proper to quite a lot of readers.

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Extra resources for Brown on Brown: Chicano a Representations of Gender, Sexuality, and Ethnicity

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As such, Rechy gives his reader much more than the representation of a Chicano (variously queered and gendered) experience and identity as he engages then redeploys world literary themes and narrative techniques. In Chapter 3, “Arturo Islas’s and Richard Rodriguez’s Ethnosexual Re-architexturing of Metropolitan Space,” I explore how their respective protagonists emplace and re-spatialize new ways of existing within a number of different metropolitan centers: Los Angeles, Mexico, Tijuana, and San Francisco.

12). And Lesley Chamberlain argues that while Freud had scientific ambitions and claimed a scientific status to his work, he was fundamentally an artist. That is, perhaps his considerable achievement should not have been judged as scientific, but rather as a creative expansion of durable myths and an artistic exploration of the imagination. Whether we view Freud as “scientist” sans laboratory or as a creative artist, the fact remains that the founder of psychoanalysis had to limit his research to his “patients’ verbal reports of introspection,” which proved in and of itself to be a statistically insignificant sample that never led to the production of a body of work that could be submitted to controlled observations by other clinicians.

Given that Freud expressed a deep interest in neuroscience-based research in 1895, why would he turn to such a speculative formulation of the mind? 11 Yet, he decided not to follow a scientific method in his research. This is something that he reflects on retrospectively in his “Autobiographical Study,” asking why he gave “free rein to the inclination . . to speculation” (36). He even lists here what he considers to be his most speculative works: Beyond Postcolonial and Borderland Queer Theory 35 the Pleasure Principle (1920), Group Psychology and the Analysis of the Ego (1921), and The Ego and the Id (1923); and in his “Autobiographical Study” he candidly identifies what he considers to be his most speculative concepts, including the sexual and the death instincts as well as his division of the “mental apparatus” into “an ego, an id, and a super-ego” (31).

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