Although patriarchy, machismo, and excessive masculine displays are assumed to be prevalent among Latinos in general and Mexicans in particular, little is known about Latino men or macho masculinity. Hombres y Machos: Masculinity and Latino Culture fills an important void by providing an integrated view of Latino men, masculinity, and fatherhood?in

The recent mass shooting of 22 innocent people in El Paso by a lone White gunman looking to "Kill Mexicans" is not new. It is part of a long, bloody history of anti-Latina/o violence in the United States. Gringo Injustice brings this history to life, shedding critical light on the complex relationship between Latinas/os and the United States' legal and judicial system. Contributors with first-hand knowledge and experience, including former law enforcement officers, ex-gang members, attorneys, and community activists, share insider perspectives on the issues facing Latinas/os and initiate a critical dialogue on this neglected topic. Essays examine the unauthorized use of deadly force by police and patterned incidents of lynching, hate crimes, gang violence, and racial profiling. The book also highlights the hyper-criminalization of barrio youth and considers wide-ranging implications from the disproportionate imprisonment of Latinas/os. Gringo Injustice provides a comprehensive and powerful look into the Latina/o community's fraught history with law enforcement and the American judicial system. It is an essential reference for students and scholars interested in intersections between crime and communities of Color, and for use in Sociology, Latino Studies, Ethnic Studies, Chicano Studies, Criminology, and Criminal Justice.

The recent mass shooting of 22 innocent people in El Paso by a lone White gunman looking to "Kill Mexicans" is not new. It is part of a long, bloody history of anti-Latina/o violence in the United States. Gringo Injustice brings this history to life, shedding critical light on the complex relationship between Latinas/os and the United States' legal and judicial system. Contributors with first-hand knowledge and experience, including former law enforcement officers, ex-gang members, attorneys, and community activists, share insider perspectives on the issues facing Latinas/os and initiate a critical dialogue on this neglected topic. Essays examine the unauthorized use of deadly force by police and patterned incidents of lynching, hate crimes, gang violence, and racial profiling. The book also highlights the hyper-criminalization of barrio youth and considers wide-ranging implications from the disproportionate imprisonment of Latinas/os. Gringo Injustice provides a comprehensive and powerful look into the Latina/o community's fraught history with law enforcement and the American judicial system. It is an essential reference for students and scholars interested in intersections between crime and communities of Color, and for use in Sociology, Latino Studies, Ethnic Studies, Chicano Studies, Criminology, and Criminal Justice.

This revised, second edition of The Chicano Experience offers a new interpretation of the social, cultural, and economic forces that shape the situation of Chicanos today. For more than thirty years, and now in its ninth printing, Alfredo Mirande's The Chicano Experience has captivated readers with its groundbreaking analysis of Chicanos in the United States. Although its original context differs markedly from the current demographic landscape, it remains no less relevant today-Latinos have emerged as the largest minority population in the United States. With updated chapters revised in light of contemporary scholarship, this second edition speaks to the Chicano of today, in addition to puertoriquenos, Central Americans, and other groups who share common experiences of colonization, racialization, and, especially in the last decade, demonization. In this foundational text, Mirande develops a comprehensive framework for Chicano sociology that, in attending closely to Chicano experience, aims to correct the biases and misconceptions that have prevailed in the field. He demonstrates how the conventional immigrant group model of society, with its focus on assimilation into mainstream American culture, does not apply to Chicanos. Supporting this constructive proposal are analyses of Chicano social history and culture, with chapters focusing on the economy, the border, law, education, family, gender and machismo, and religion. The book concludes with a case study of community attitudes toward the police in an urban barrio. In many ways, the first edition of The Chicano Experience anticipated the sensitivity to the experiences of the underrepresented in American culture. This second edition reaffirms the prescience of Mirande's work and makes it available to a new generation of students and scholars of Chicano and Latino studies, ethnic and race studies, sociology, and cultural studies.

Although patriarchy, machismo, and excessive masculine displays are assumed to be prevalent among Latinos in general and Mexicans in particular, little is known about Latino men or macho masculinity. "Hombres y Machos: Masculinity and Latino Culture" fills an important void by providing an integrated view of Latino men, masculinity, and fatherhood--in the process refuting many common myths and misconceptions.Examining how Latino men view themselves, Alfredo Mirande argues that prevailing conceptions of men, masculinity, and gender are inadequate because they are based not on universal norms but on limited and culturally specific conceptions. Findings are presented from in-depth personal interviews with Latino men (specifically, fathers with at least one child between the ages of four and eighteen living at home) from four geographical regions and from a broad cross-section of the Latino population: working and middle class, foreign-born and native-born. Topics range from views on machos and machismo to beliefs regarding masculinity and fatherhood. In addition to reporting research findings and placing them within a historical context, Mirande draws important insights from his own life."Hombres y Machos" calls for the development of Chicano/Latino men's studies and will be a significant and provocative addition to the growing literature on gender, masculinity, and race. It will appeal to the general reader and is bound to be an important supplementary text for courses in ethnic studies, women's studies, men's studies, family studies, sociology, psychology, social work, and law.

"La Chicana" is the story of a marginal group in society, neither fully Mexican or fully American, who suffer under triple oppression: as women, as members of a colonized culture, and as victims of a cultural heritage dominated by the cult of "machismo." Tracing the role of Chicanas from pre-Columbian society to the present, the authors reveal the antecedents and roots of contemporary cultural expectations in Aztec, colonial, and revolutionary Mexican historical periods. A discussion of the contribution of modern Chicanas to their community and to feminism and a look at literary stereotypes and the emergence of Chicana literature to counter them round out this perceptive and sympathetic analysis.

The image of biologically male people dancing while dressed in traditional, colorful female Zapotec, Juchiteca attire stands in sharp contrast to the prevailing view of Mexico as the land of charros, machismo, and unbridled ranchero masculinity. These indigenous people are called Los Muxes, and they are neither man nor woman, but rather a hybrid third gender. After seeing a video of a Muxe Vela, or festival, sociologist Alfredo Mirande was intrigued by the contradiction between Mexico's patriarchal reputation and its warm acceptance of Los Muxes. Seeking to get past traditional Mexican masculinity, he presents us with Behind the Mask, which combines historical analysis, ethnographic field research, and interviews conducted with Los Muxes of Juchitan over a period of seven years. Mirande observed community events, attended Muxe velas, and interviewed both Muxes and other Juchitan residents. Prefaced by an overview of the study methods and sample, the book challenges the ideology of a male-dominated Mexican society driven by the cult of machismo, featuring photos alongside four appendixes. Delving into many aspects of their lives and culture, the author discusses how the Muxes are perceived by others, how the Muxes perceive themselves, and the acceptance of a third gender status among various North American indigenous groups. Mirande compares traditional Mexicano/Latino conceptions of gender and sexuality to modern or Western object choice configurations. He concludes by proposing a new hybrid model for rethinking these seemingly contradictory and conflicting gender systems.

Alfredo Mirande, a sociology professor, Stanford Law graduate, and part-time pro bono attorney, represents clients who are rascuache--a Spanish word for "poor" or even "wretched"--and on the margins of society. For Mirande, however, rascuache means to be "down but not out," an underdog who is still holding its ground. "Rascuache Lawyer "offers a unique perspective on providing legal services to poor, usually minority, folks who are often just one short step from jail. Not only a passionate argument for rascuache lawyering, it is also a thoughtful, practical attempt to apply and test critical race theory--particularly Latino critical race theory--in day-to-day legal practice.
Every chapter presents an actual case from Mirande's experience (only the names and places have been changed). His clients have been charged with everything from carrying a concealed weapon, indecent exposure, and trespassing to attempted murder, domestic violence, and child abuse. Among them are recent Mexican immigrants, drug addicts, gang members, and the homeless. All of them are destitute, and many are victims of racial profiling. Some "pay" Mirande with bartered services such as painting, home repairs, or mechanical work on his car. And Mirande doesn't always win their cases. But, as he recounts, he certainly works tirelessly to pursue all legal remedies.
Each case is presented as a letter to a fascinating (fictional) "Super Chicana" named Fermina Gabriel, who we are told is an accomplished lawyer, author, and singer. This narrative device allows the author to present his cases as if he were recounting them to a friend, drawing in the reader as a friend as well.
Bookending the individual cases, Mirande's introductions and conclusions offer a compelling vision of progressive legal practice grounded in rascuache lawyering.

In the midst of a long and distinguished academic career, Alfredo Mirande left his position as professor of sociology and chair of ethnic studies at the University of California, Riverside, to attend law school at Stanford University. This book is an extraordinary chronicle of the events in his life that led him to make this dramatic change and of the many obstacles he encountered at law school. The Stanford Law Chronicles is a comprehensive, first-person account of the law school experience, written by a person of color. Mirande delivers a powerful and moving critique of the rigid hierarchies he encountered and of systematic attempts to strip him of his identity and culture. He also reflects on the implications of an increasing number of women and minority law school students for law and legal education. Although Stanford is considered to be one of the most progressive law schools in the country, Mirande's experience there was one of alienation and frustration, as he encountered elitism and rigid hierarchies. Covering all three years at Stanford, he describes his experiences and the problems he encountered in the classroom. He also discusses Law Review, which he found to be pretentious, the Immigration Clinic where he successfully represented his first client, and the alternative Lawyering for Social Change curriculum that became a haven in an otherwise hostile environment. Interspersed with his account of law school are autobiographical snapshots and experiences, including that of the death of his brother, Hector, which was the catalyst for his decision to pursue his childhood dream of attending law school and becoming a lawyer. This controversial book is certain to spark lively debate.

" _"Gringo Justice"_] is a seminal work that will, no doubt, prompt further discussion and investigation. Mirande's primary point of contention is that Anglo-American courts, police, the media, and the social sciences have presented negative images of Chicano society, particularly its barrio youth, through the use of a subtle but powerful technique called the mobilization of bias. The technique directs the emphasis away from the exploitation and subordination of the Chicano toward the problems and inadequacies of the barrio by portraying Chicanos as violent and criminal. . . . The end result is a double standard of justice in which one system is applied to Anglo-American society, another to Chicano. When Chicanos internalize the negative images and begin to blame themselves and their culture for their subordination, the mobilization of bias has come full circle. . . . Mirande's] treatment of the technique of mobilization of bias and the role of the gangs in Chicano society and his ideas concerning theoretical perspectives for studying the Chicano are both provocative and compelling." --"Journal of American Ethnic History"

The image of biologically male people dancing while dressed in the traditional, colorful attire of Zapotec, Juchiteca, females stands in sharp contrast to the prevailing view of Mexico as the land of charros, machismo, and unbridled ranchero masculinity. These indigenous people are called los muxes, and they are neither man nor woman, but rather a hybrid third gender. After seeing a video of a muxe vela, or festival, sociologist Alfredo Mirande was intrigued by the contradiction between Mexico's patriarchal reputation and its warm acceptance of los muxes. Seeking to get past traditional Mexican masculinity, he presents us with Behind the Mask, which combines historical analysis, ethnographic field research, and interviews conducted with los muxes of Juchitan over a period of seven years. Mirande observed community events, attended muxe velas, and interviewed both muxes and other Juchitan residents. Prefaced by an overview of the study methods and sample, the book challenges the ideology of a male-dominated Mexican society driven by the cult of machismo, featuring photos alongside four appendixes. Delving into many aspects of their lives and culture, the author discusses how the muxes are perceived by others, how the muxes perceive themselves, and the acceptance of a third gender status among various North American indigenous groups. Mirande compares traditional Mexicano/Latino conceptions of gender and sexuality to modern or Western object choice configurations. He concludes by proposing a new hybrid model for rethinking these seemingly contradictory and conflicting gender systems.

Mirande offers a detailed examination of Chicano social history and culture that includes studies of: Chicano labor and the economy; the Mexican immigrant and the U.S.-Mexico border conflict; the evolution of Chicano criminality; the American educational system and its impact on Chicano culture; the tensions between the institutional Church and Chicanos; and the myths and misconceptions of "machismo."