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This article engages an important, but difficult conversation about the erasure of indigeneity in narratives, curriculum, identities, and racial projects that uphold settler colonial logics that fall under the rubric of Hispanic, Latina/o/x, and Chicana/o/x. These settler colonial logics include violence by these groupings against Indigenous people, or "indios," that has been part of Mexican and U.S. history in the Southwest. We examine Hispanic, Latina/o/x, and Chicana/o/x settlers' complicity with myths that support white settler futurity, including through social studies curricula and contemporary discourses of the U.S. as a nation of immigrants. The problematics of "Hispanidad" and "Latinidad" are also engaged as part of officialized U.S. state regulation and as an expression of "mestizaje" based on indigenism ("indigenismo"). "Indigenismo" worked hand-in-hand with mestizaje and functioned not so much as a celebration of racial mixture, but as state eugenicist programs of Indigenous erasure throughout Latin America, and by extension in Latino communities in the U.S. Finally, we provide diverse examples of how this process works to advance a theory and praxis of Critical Latinx Indigeneities to decolonize Latinidad and mestizaje in order to envision Indigenous futurities within and outside of the Latinized entanglements of the present.

In an effort to explore how racial and class oppressions intersect, the authors use their autobiographical narratives to depict cultural and experiential continuity and discontinuity in growing up white working class versus Chicano working class. They specifically focus on "racializing class" due to the ways class is often used as a copout by working-class whites to deny the existence of white privilege (Rothenberg, 2002) and to address the ways scholars of color romanticize being working class (Brayboy, 2003). Academic discussions of oppression typically compartmentalize various "isms" into separate, static categories (i.e. racism, classism, sexism, and heterosexism). As an alternative, the authors offer a more dynamic, complicated picture of oppression in everyday life. They propose that the lived experience of oppression is fluid, dynamic, and constantly being re/created rather than being set structures or categories that define people and how they experience and interpret the world. In their analysis, the authors build upon Patricia Hill Collins's (2000) "matrix of domination" in two distinct ways. First, they emphasize the idea of privilege. Secondly, complimenting Hill-Collins's idea that intersecting oppressions shift and are, "organized through diverse local realities," they integrate Bourdieu's (1977) focus on human agency and habitus from his theory of practice. (Contains 12 notes.)

This article examines how Latina/o professors perceive, experience, and reflect on the tenure and promotion process. Findings for this longitudinal study are drawn from a purposive sample of nine female and seven male, Latina/o tenure-track faculty participants. Using a Critical Race Theory, Latino Critical (LatCrit) Race Theory, and Chicana Feminist framework, this article documents fundamental inequities in the tenure and promotion policies and practices that affected the Latina/o faculty in this study. Using narrative data, educational biographies, in-depth semi-structured interviews, and unstructured ethnographic interviews, this study found four common themes: (1) tenure and promotion processes functioned as a "tool of fear," (2) the tenure and promotion process was like a "moving target," (3) tenure provided limited forms of respect but not full membership, and (4) Latina/o supervivencia enabled the professors to thrive despite unsupportive and sometimes hostile campus and departmental climates.

In this article, we trace Bell's influence in our lives from graduate students to teacher educators and engaged scholars, and note how we have always read Bell alongside and inseparable from Latino/a Studies and Latina/Chicana feminist thought. We highlight the powerful and fruitful tensions of these interconnections in addressing our curricular struggles and innovations, professional identities and scholarly trajectories. We address Bell's theory of interest convergence to discuss the tensions and possibilities of personal "success" in the academy by interweaving our "testimonios" with Critical Race and Latino Critical Race (LatCrit) scholarship in Latino/a education. Latina feminist scholars have re-worked the Latin American tradition of "testimonio" as a way to link individual stories to a collective story of Latina/o racialization in the US, and to epistemological racism in the academy. Our collective story centers the intersections of race with indigeneity, class, citizenship, language, gender and sexuality. We begin from the earliest influence of Bell's counterstorytelling method for examining Latino/a students' racializing experiences in higher education and move through other critical race work in Latino education that both directly and indirectly addresses Bell's scholarship as these intersect with our intellectual journeys. Finally, we offer a story of the complex legacy of Bell's anti-subordination and social justice scholarship for intellectual alliances, coalition building, and inter-, multi- and trans-disciplinary engaged scholarship.

In this study, we explored 12 "Chicana/o" Professors of Education's sense making about their role in the academy in terms of community commitments, activist scholarship, and practices of consciousness. Consciously exercising their agency, for these "Chicana/o" professors was not only in reaction to White dominance in the academy, but also in proactive, enduring ways through day-to-day practices. Practices of consciousness sought to subvert and challenge the White-stream norms and practices of higher education.