2023 Honorable Mention Best History Book, International Latino Book Awards Broad and encompassing examination of Chicanx popular culture since World War II and the utopian visions it articulated Amid the rise of neoliberalism, globalization, and movements for civil rights and global justice in the post–World War II era, Chicanxs in film, music, television, and art weaponized culture to combat often oppressive economic and political conditions. They envisioned utopias that, even if never fully realized, reimagined the world and linked seemingly disparate people and places. In the latter half of the twentieth century, Chicanx popular culture forged a politics of the possible and gave rise to utopian dreams that sprang from everyday experiences. In Chicanx Utopias, Luis Alvarez offers a broad study of these utopian visions from the 1950s to the 2000s. Probing the film Salt of the Earth, brown-eyed soul music, sitcoms, poster art, and borderlands reggae music, he examines how Chicanx pop culture, capable of both liberation and exploitation, fostered interracial and transnational identities, engaged social movements, and produced varied utopian visions with divergent possibilities and limits. Grounded in the theoretical frameworks of Walter Benjamin, Stuart Hall, and the Zapatista movement, this book reveals how Chicanxs articulated pop cultural utopias to make sense of, challenge, and improve the worlds they inhabited.

Bridging the fields of Religion and Latina/o Studies, this book fills a gap by examining the “spiritual” rhetoric and practices of the Chicano movement. Bringing new theoretical life to biblical studies and Chicana/o writings from the 1960s, such as El Plan Espiritual de Aztlán and El Plan de Santa Barbara, Jacqueline M. Hidalgo boldly makes the case that peoples, for whom historical memories of displacement loom large, engage scriptures in order to make and contest homes. Movement literature drew upon and defied the scriptural legacies of Revelation, a Christian scriptural text that also carries a displaced homing dream. Through the slipperiness of utopian imaginations, these texts become places of belonging for those whose belonging has otherwise been questioned. Hidalgo’s elegant comparative study articulates as never before how Aztlán and the new Jerusalem’s imaginative power rest in their ambiguities, their ambivalence, and the significance that people ascribe to them.

This book endeavours to understand the seemingly direct link between utopianism and the USA, discussing novels that have never been brought together in this combination before, even though they all revolve around intentional communities: Imlay’s The Emigrants (1793), Hawthorne’s The Blithedale Romance (1852), Howland’s Papas Own Girl (1874), Griggs’s Imperium in Imperio (1899), and Du Bois’s The Quest of the Silver Fleece (1911). They relate nation and utopia not by describing perfect societies, but by writing about attempts to immediately live radically different lives. Signposting the respective communal history, the readings provide a literary perspective to communal studies, and add to a deeply necessary historicization for strictly literary approaches to US utopianism, and for studies that focus on Pilgrims/Puritans/Founding Fathers as utopian practitioners. This book therefore highlights how the authors evaluated the USA’s utopian potential and traces the nineteenth-century development of the utopian imagination from various perspectives.

"This is the first book solely dedicated to the history, development, and present-day flowering of Chicana and Chicano visual arts. It offers readers an opportunity to understand and appreciate Chicana/o art from its beginnings in the 1960s, its relationship to the Chicana/o Movement, and its leading artists, themes, current directions, and cultural impact." "The visual arts have both reflected and created Chicano culture in the United States. For college students - and for all readers who want to learn more about this subject - this book is an ideal introduction to an art movement with a social conscience." --Book Jacket.

In the late 1800s, Americans flocked to cities, immigration, slums, and unemployment burgeoned, and America's role in foreign affairs grew. This period also spawned a number of fictional glimpses into the future. After the publication of Edward Bellamy's Looking Backward in 1888, there was an outpouring of utopian fantasy, many of which promoted socialism, while others presented refined versions of capitalism. Jean Pfaelzer's study traces the impact of the utopian novel and the narrative structures of these sentimental romances. She discusses progressive, pastoral, feminist, and apocalyptic utopias, as well as the genre's parodic counterpart, the dystopia.

The utopias envisioned by Edward Bellamy and other novelists late in the nineteenth century were generally blueprints of government. As satellites of men, women were expected to share in the general improvement of society. The resurgence of the feminist movement since the late 1960s has produced a very different kind of utopian literature. Frances Bartkowski explores a body of work that is striking and vital because it reflects the hopes, fears, and desires of women who have glimpsed the possibilities of a bright new world freed from stifling patriarchal structures. Feminist Utopias is a comparative study of the utopian fiction of nine women writers in the United States, France, and Canada. Except for Charlotte Perkins Gilman's Herland (1915), the prototype for feminist literary utopias, all of the works were published between 1969 and 1986. Bartkowski discusses Monique Wittig's Les Guérillères, Joanna Russ's The Female Man, Marge Piercy's Woman on the Edge of Time, Suzy McKee Charnas's Motherlines, Christine Rochefort's Archaos, ou le jardin étincelant, E. M. Broner's A Weave of Women, Louky Bersianik's The Eugelionne, and two dystopian novels, Charnas's Walk to the End of the World and Margaret Atwood's The Handmaid’s Tale.

Explores the how, why, and what of contemporary Chicanx culture, including punk rock, literary fiction, photography, mass graves, and digital and experimental installation art Racial Immanence attempts to unravel a Gordian knot at the center of the study of race and discourse: it seeks to loosen the constraints that the politics of racial representation put on interpretive methods and on our understanding of race itself. Marissa K. López argues that reading Chicanx literary and cultural texts primarily for the ways they represent Chicanxness only reinscribes the very racial logic that such texts ostensibly set out to undo. Racial Immanence proposes to read differently; instead of focusing on representation, it asks what Chicanx texts do, what they produce in the world, and specifically how they produce access to the ineffable but material experience of race. Intrigued by the attention to disease, disability, abjection, and sense experience that she sees increasing in Chicanx visual, literary, and performing arts in the late-twentieth century, López explores how and why artists use the body in contemporary Chicanx cultural production. Racial Immanence takes up works by writers like Dagoberto Gilb, Cecile Pineda, and Gil Cuadros, the photographers Ken Gonzales Day and Stefan Ruiz, and the band Piñata Protest to argue that the body offers a unique site for pushing back against identity politics. In so doing, the book challenges theoretical conversations around affect and the post-human and asks what it means to truly consider people of color as writersand artists. Moving beyond abjection, López models Chicanx cultural production as a way of fostering networks of connection that deepen our attachments to the material world.