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Replicating colonization at Hispanic Serving Institutions (HSIs) must be addressed from the root, structurally. At New Mexico State University (NMSU) the authors are aimed to commit to going beyond counting and enrolling, to center servingness.

HSIs will continue to struggle in fulfilling their mission, especially given the fast-growing Latina/e/o/x populations in the United States (US). A major challenge all HSIs face is the contrasting demographics between the student population, the faculty and staff and the administration – with HSI administrations consistently being predominantly White.

Hence, in this piece the authors shed light on the important work the authors have done these last two years through collaborative efforts to transform the institution and center servingness. Judith as the Interim Director of Chicano Programs, and Linda as the inaugural Vice President for equity, inclusion and diversity.

Herein, the authors now share about the genre of testimonio as a decolonial methodology and about the experiences in our work as we attempt to decolonize the praxis at an HSI.

The average woman educator spends more time in the classroom than their male counterpart before ascending to an administrator position. Women educators spends on average 10–11 years as a teacher and as an administrator before becoming promoted to the superintendent position (Kingsberry & Jean-Marie, 2018; Manuel & Slate, 2003; Robinson, Shakeshaft, Grogan, & Newcomb, 2017). However, when they do reach this position, women superintendents lead in a different manner than men. They tend to focus on the well-being of children and families. They bring a strong interest in educating the child as a whole and place those at high risk a priority (Grogan, 2005). Women are finding way(s) to bring women's way(s) of knowing and expertise into this position. Women tend to keep instruction at the forefront and develop relationships with school and wider community members that can help foster the academic and social growth of the student (Grogan, 2005; Robinson et al., 2017; Wilmore, 2008).

Therefore, feminist@ leaders surface from their feminist and cultural knowledge (Sanchez & Ek, 2013) as a form of traditional resistance. They create pathways for other Latinas on their journey to claim Chicana feminism. As such, this chapter highlights the voices of four valiant women of color leaders on the path toward the superintendency whose personal and professional pathways intersect to create a feminist@ leadership identity.

The purpose of this paper is to explore Somos Escritoras, a creative space and writing workshop, for Latina adolescent girls (grades 6–8), as a program that supports not only writing and literacy development of girls, but also their college going identities.

This is a case study focused on the experiences of five Latina girls who participated in Somos Escritoras and what they define as the important aspects of the program that supported their personal and academic development.

Through girls writing, interview transcripts, and ethnographic conversations, their words illustrate how Somos Escritoras provided a safe space to examine their lives and find comunidad. Girls described the value they found in examining their lives through art and writing in ways that school did not invite them to do. Also, girls discussed the power they found in writing alongside Latinas their age and Latina mentors.

This study offers pedagogical implications for English language arts classrooms and schools to support Latina girls’ college-going identities.

In this chapter, we present critical race theory (CRT) with a focus on Latino critical theory (LatCrit) and its impact on Latinx educators, Latinx youth, and Latinx communities. We focus on identity inclusion and Latinidad as a way to increase critical consciousness of educators and Latinx youth, language rights, and feminist pedagogies of resistance. LatCrit frameworks are used as transformational resistance and afford a productive platform for developing critical understandings of the educational experiences of Latinx youth. We discuss relationships and community through the alignment of LatCrit and critical pedagogy and the application of critical theory and community-responsive pedagogy in increasing equitable outcomes in educational settings that support Latinx youth and families. We provide recommendations to address the challenges Latinx youth face and how Latinx educators can continue to support youth through a LatCrit framework, and a summary of possible solutions to consider. We close with some reflection and dialogue questions.

The Remain in Mexico Policy, also known as the Migrant Protection Protocols (MPP), forced asylum-seeking children into seemingly untenable situations and conditions across the United States’ South Texas border. This case study examines stories told by the children of Tent Zero and their parents about the conditions and experiences they faced as a result of MPP. Their stories reveal that the conditions asylum-seeking children at the South Texas border faced have been severe and include, but are not limited to, a lack of adequate food and water, extreme weather, inadequate sanitation, and a lack of appropriate or consistently available schooling. Prior research has not fully investigated how educators can and should work with students who have experienced such severe conditions, which often result in compounded emotional suffering. By examining the effects that the MPP, which was instituted during the Trump administration, has had on youth and families staying in Matamoros, Mexico, as a result of this policy, this case study not only provides a glimpse into the lived experiences of asylum-seeking children and families at the South Texas Border, but also provides insight and guidance for educational policymakers, educators, and communities where these youth transition to and continue in school in the US. As a starting point, all of the asylum-seeking children who participated in this study expressed their interest in and longing to go to school demonstrating both the practical and symbolic importance of formal education in asylum-seeking communities like those at Tent Zero.

The purpose of this study is to examine the experiences of Latinx preservice teachers (PSTs) while enrolled in a teacher preparation program in the New Latinx South, a cluster of states that have seen a precipitous growth in the Latinx population over the last decades.

The authors used pláticas, or informal conversations with a group of six female Latinx PSTs.

Two main themes were identified: experiences with racism and discrimination and feelings of isolation. These themes, along with the narratives of the participants, reflect the barriers this population experiences in the education field and how professionals in this field can improve to best assist Latinx PSTs.

Latinx PSTs’ experiences are yet to be fully investigated to improve not only their schooling but also the number of Latinx teachers serving a growing number of Latinx children in US schools. Additionally, the use of pláticas elevates this paper as this is a method valued by the participants and used in their communities.

In this chapter, we analyze and reflect on how our cultural identities and educational experiences as international students who pursued a doctoral degree in the United States affected and influenced our teaching philosophy and praxis as professors and educators. In this sense, we examine how our cultural identities and experiences help us define and shape our teaching praxis in the contexts in which we teach. We both are professors of color – Latino and Latino-Japanese – who graduated from doctoral programs in the United States. Currently, we work and serve culturally and linguistically diverse students, including first-generation students, in public higher education settings in Chile and the United States. We used a collection of narratives to delve into the significance of these events in our praxis. As theoretical lenses, we analyze these narratives using cultural identity and the reflecting teacher to examine our practices and identities as educators. We both conclude that our reflections, experiences, and cultural identities have been instrumental in the process of developing a professional identity that guides our teaching praxis in ways that are critical and social justice oriented.