By Damián Baca
Conventional scholarship on written communique positions the Western alphabet as a precondition for literacy. hence, pictographic, non-verbal writing practices of Mesoamerica stay obscured by way of representations of lettered speech. This ebook examines how modern Mestiz@ scripts problem alphabetic dominance, thereby undermining the colonized territories of "writing." Strategic weavings of Aztec and ecu inscription platforms not just advertise historically-grounded bills of the way recorded details is expressed throughout cultures, but in addition communicate to rising reports on "visual/multimodal" schooling. Baca-Espinosa argues that Mestiz@ literacies increase "new" methods of interpreting and writing, acceptable to diversified study rooms of the twenty-first century.
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Additional info for Mestiz@ Scripts, Digital Migrations, and the Territories of Writing (New Concepts in Latino American Cultures)
14) The perpetual grappling and analysis of conflict implied in mestiza consciousness promotes new possibilities, a composition that makes visible the lived contradictions and transformations of diverse writing practices between Mesoamerican and Western worlds. S. institutions of higher education. These linkages furthermore share many pressure points with debates in composition and rhetoric studies such as the relationship between diverse inscription practices and the material realities of lived experience.
The authors not only provide useful case studies of Latino youth, but point to ways these students can employ academic literacy and assigned class readings by exploring identities that straddle two or more cultures. Taken together with Ralph Cintron’s ethnography Angels’ Town (1997), Juan Guerra’s Close to Home (1998), and Latino/a Discourses (2004), this research grants rhetoric and composition specialists helpful insights into the presentday linguistic practices of Latino first-year undergraduate students and/or youth.
I do not formally propose new curricula or course strategies, but instead flesh out promising responses to the inquiry: what curricular and pedagogical possibilities are enabled by Anzaldúa’s mestiza consciousness? I first take up the inclusion of Anzaldúa’s “How to Tame a Wild Tongue” in Patricia Bizzell and Bruce Herzberg’s The Rhetorical Tradition: Readings from Classical Times to the Present (2001). Finally, chapter 7 examines how Anzaldúa’s expressions work simultaneously within and against Western configurations.