Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
A Publication of OKCIR: The Omar Khayyam Center for Integrative Research in Utopia, Mysticism, and Science (Utopystics)
HUMAN
ARCHITECTURE ISSN: 1540-5699. Copyright by Ahead Publishing House (imprint: Okcir Press). All Rights Reserved.
Journal of the Sociology of Self-
AnaLouise Keating
Texas Womans University
akeating@twu.edu
Abstract: Perhaps not surprisinglygiven the multifaceted nature of Borderlands and the diver-
sity of Anzaldas other writingsreaders have overlooked additional, equally important
dimensions of her work, leaving what Anzalda might call blank spots that prevent us from
grasping the radical nature of her vision for social change and the crucial ways her theories have
developed since the 1987 publication of Borderlands. Even as scholars continue exploring Border-
lands, it is my hope that we will also investigate and write about Anzaldas pre- and post-
Borderlands ideas, especially a variety of interlinked theories she was working on at the time of
her deathincluding, but not limited to: new tribalism; geography of selves; el mundo
zurdo; spiritual activism; la naguala, or watcher; the Coyolxauhqui imperative; the
imaginal; autohistoria/autohistoria-teora; nos/otras; conocimiento; nepantla; and
nepantleras. These Anzaldan theories (as well as others) have not yet received the attention
they merit. These concepts are crucial for those scholars hoping to understand the development
of her thinking and the complexity of her work. More importantly for my argument here, these
theories offer very useful tools for social change. In this article, I briefly discuss five of these the-
ories: nepantla and nepantleras, nos/otras, conocimiento, and spiritual activism.
AnaLouise Keating is Associate Professor of Womens Studies at Texas Womans University where she teaches courses on
U.S. women of colors, feminist epistemologies, feminist theories, and Gloria Anzalda. Her most recent book is EntreM-
undos/AmongWorlds: New Perspectives on Gloria Anzalda. Keatings publications include this bridge we call home: radical
visions for transformation (co-edited with Gloria Anzalda) and Women Reading Women Writing: Self-Invention in Paula Gunn
Allen, Gloria Anzalda, and Audre Lorde. Editor of Anzaldas Interviews/Entrevistas and co-editor of Perspectives: Gender
Studies, Keating has published articles on critical race theory, queer theory, Latina writers, African-American women
writers, and pedagogy.
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006, 5-16 5
6 ANALOUISE KEATING
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
FROM BORDERLANDS AND NEW MESTIZAS TO NEPANTLAS AND NEPANTLERAS: 7
article for a list of her publications.) As one cited, has challenged and expanded previ-
of the first openly lesbian Chicana writers, ous views in many academic disciplines,
Anzalda played a major role in defining ranging from American studies to queer
Chicana/o, queer, and female identities. theory.4 As Sonia Saldvar-Hull notes, Bor-
And as editor or co-editor of three multicul- derlands is [a] transfrontera, transdisci-
tural, multigenre feminist anthologies, she plinary text [which has] traveled be-
played an equally crucial role in develop- tween many disciplines (12-13). Scholars
ing inclusionary movements for social jus- have used Anzaldas theories of the new
tice. Although she worked outside the uni- mestiza, the Borderlands, and mestiza
versity system (except for selective teach- consciousness to critique and revise their
ing engagements and conference speaking disciplinary paradigms and contemporary
gigs), her impact on many academic disci- identity-based issues.
plinesincluding (but not limited to) But perhaps not surprisinglygiven
American studies, Chicana/o studies, com- the multifaceted nature of Borderlands and
position studies, cultural studies, ethnic the diversity of Anzaldas other writ-
studies, feminism/feminist theory, literary ingsreaders have overlooked additional,
studies, queer theory, and womens stud- equally important dimensions of her work,
ieshas been immense. Her words speak leaving what Anzalda might call blank
to many people on a variety of levels. Her spots that prevent us from grasping the
writings have been included in over 100 an- radical nature of her vision for social
thologies to date2and I predict that this change and the crucial ways her theories
number will grow much larger during the have developed since the 1987 publication
twenty-first century. of Borderlands.5 As Anzalda points out in
The Third Annual Social Theory Fo- an interview, Borderlands is not a self-en-
rum, Human Rights, Borderlands, and the closed entity but rather part of a larger, life-
Poetics of Applied Social Theory: Engaging long project: [Its] just one project of this
with Gloria Anzalda in Self and Global overall umbrella project that is my lifes
Transformations, represents an exciting work, my lifes writing. Borderlands is just
milestone in the development of An- one hit on it. All of my books are parts of
zaldan studies. Although Anzaldas the- this project (Interviews/Entrevistas 268).
ories and writings have impacted many Even as scholars continue exploring
disciplines (especially in the humanities), Borderlands, it is my hope that we will also
few mainstream sociologists or other so- investigate and write about Anzaldas
cial scientists have taken up her works.3 As pre- and post-Borderlands ideas, especially
the rich diversity of papers presented at the those she was working on at the time of her
2006 Social Theory Forum indicates, An- death. In fact, I feel passionate about this.
zaldas theories have much to offer social Gloria devoted her life to her writing. La
scientistsespecially those scholars inter- musa bruja was her lover, her intimate
ested in combining cutting-edge theory companion. If we stop with Borderlands, we
with social justice. waste a large portion of her life. At the time
In this article, I hope to contribute to of her departure, Anzalda was working
this growing interest in Anzaldas work on a variety of interlinked theories, includ-
by summarizing a few of her recent theo- ing (but not limited to) the following: new
ries. Although I focus specifically on An- tribalism; geography of selves; el mun-
zaldas post-Borderlands writings, I want do zurdo; spiritual activism; la nagua-
to emphasize that I do so not out of disre- la, or watcher; the Coyolxauhqui impera-
spect for Borderlands/La frontera. This book, tive; the imaginal; autohistoria/
which is frequently anthologized and often autohistoria-teora; nos/otras; cono-
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
8 ANALOUISE KEATING
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
FROM BORDERLANDS AND NEW MESTIZAS TO NEPANTLAS AND NEPANTLERAS: 9
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
10 ANALOUISE KEATING
places some people are stopped or conectar across colors and other
stop themselves, the lines they differences to allies also trying to
arent allowed to cross. [But] the negotiate racial contradictions, sur-
future belongs to those who culti- vive the stresses and traumas of
vate cultural sensitivities to differ- daily life, and develop a spiritual-
ences and who use these abilities to imaginal-political vision together.
forge a hybrid consciousness that Conocimiento shares a sense of af-
transcends the us vs. them men- finity with all things and advocates
tality and will carry us into a no- mobilizing, organizing, sharing in-
sotras position bridging the ex- formation, knowledge, insights,
tremes of our cultural realities. and resources with other groups.
(Gloria E. Anzalda, Interviews/En- (Gloria E. Anzalda, now let us
trevistas) shift)
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
FROM BORDERLANDS AND NEW MESTIZAS TO NEPANTLAS AND NEPANTLERAS: 11
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
12 ANALOUISE KEATING
her discussion of the ways U.S. women of I believe that by changing our-
colors have used spirituality to develop selves we change the world, that
new forms of resistance, Our spirituality traveling El Mundo Zurdo path is
does not come from outside ourselves. It the path of a two-way move-
emerges when we listen to the small still menta going deep into the self
voice (Teish) within us which can empow- and an expanding out into the
er us to create actual change in the world world, a simultaneous recreation
(El Mundo Zurdo 195). of the self and a reconstruction of
Although spiritual activism begins at society. And yet, I am confused as
the level of the individual, it does not result to how to accomplish this.
in egocentrism, self-glorification, or other
types of possessive individualism. Rather, I cant discount the fact that thou-
spiritual activists combine self-reflection sands go to bed hungry every
and self-growth with outward-directed, night. The thousands that do
compassionate acts designed to bring numbing shitwork eight hours a
about material change. Look for instance at day each day of their lives. The
the way Anzalda describes the closely en- thousands that get beaten and
twined dynamics of oppression, resistance, killed every day. The millions of
and transformation in Borderlands/La women who have been burned at
Frontera: the stake, the millions who have
been raped. Where is the justice to
[t]he struggle is inner: Chicano, in- this? (208)
dio, American Indian, mojado,
mexicano, immigrant Latino, Ang- I have quoted this passage at length be-
lo in power, working class Anglo, cause it so effectively illustrates several im-
Black, Asianour psyches resem- portant dimensions of Anzaldas spiritual
ble the bordertowns and are popu- activism. For Anzalda, self-change (or
lated by the same people. The what some might call personal growth) is
struggle has always been inner, never an end in itself but instead must be
and is played out in outer terrains. part of a larger process requiring back-and-
Awareness of our situation must forth action on individual and collective
come before inner changes, which levels. As Anzaldas frank question
in turn come before changes in so- (Where is the justice to this?) indicates,
ciety. Nothing happens in the re- this transformative process is a difficult,
al world unless it first happens in complicated endeavor, filled with uncer-
the images in our heads. (87) tainty and unanswered questions. Signifi-
cantly, Anzalda does not deny the pain
Note the ways Anzalda shifts back and suffering that so often occur in this
and forth between inner struggle, outer world. She acknowledges this suffering
awareness, and social change. without flinching and, by so doing, con-
For Anzalda and other spiritual activ- fronts the paradox of personal agency and
ists, self-change and social transformation structural determinacy. Rather than ignore,
are mutually interdependent. In one of her downplay, or even resolve this contradic-
earliest published writings, La Prieta, tion, she chooses to live with it:
Anzalda describes this intricate reciprocal
process linking self-exploration with so- I cant reconcile the sight of a bat-
cial-justice actions: tered child with the belief that we
choose what happens to us, that we
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
FROM BORDERLANDS AND NEW MESTIZAS TO NEPANTLAS AND NEPANTLERAS: 13
create our own world. I cannot re- intensely political, she believed in each hu-
solve this in myself. I dont know. I man beings basic goodness and potential
can only speculate, try to integrate wisdom. As I grew to know her over the
the experiences that Ive had or subsequent years, I became increasingly
have been witness to and try to impressed with the ways Glorias faith
make some sense of why we do vi- shaped her work. Despite the various
olence to each other. In short, Im forms of discrimination, oppression, and
trying to create a religion not out rejection she experienced throughout her
there somewhere, but in my gut. I life, she maintained her belief in peoples
am trying to make peace between ability to change. This belief made her an
what has happened to me, what exceptionally generous person and fueled
the world is, and what it should be. her work for social change. She consistently
(208, her italics) challenged feminists of all colors and other
social justice actors and organizations to
Fully acknowledging the suffering, as recognize and rectify their racism, ho-
well as the ambiguities, paradoxes, and un- mophobia, classism, and other descono-
certainties, Anzalda maintains her confi- cimientos.13 Significantly, she exposed the
dence in the political effectiveness of her re- hypocrisies and limitations without reject-
lational worldview. As I have argued else- ing the people or the organizations them-
where, she posits a metaphysics of selves.
interconnectedness and insists on the inter- Anzaldas visionary, sophisticated,
relatedness of all life forms.10 Drawing on hope-inflected theoriescoupled with her
indigenous philosophies, eastern thought, resistance to rigid labels and her interest in
and her own experiences, she describes a developing new alliances and identities
fluid, cosmic spirit/energy/force that em- based on affinity (or what she refers to in
bodies itself throughoutand asall exist- her preface to this bridge we call home as a
ence.11 As she explains in a 1982 interview, new tribalism)make her work vital for
Spirit exists in everything; therefore God, twenty-first-century scholars and educa-
the divine, is in everythingits in the tree, tors interested in social change. Her writ-
the swamp, the sea. Some people call it ings challenge the conventional views that
God; some call it the creative force, what- lead to stereotyping, over-generalizations,
ever. Its in everything (Interviews/Entre- and arbitrary divisions among peoples; her
vistas 100).12 Note here Anzaldas willing- theories open new spaces where innova-
ness to ascribe this interconnectivity to a tive, sometimes shocking connections can
variety of things. This flexibility is a com- occur. Her words encourage us, her read-
mon trait among spiritual activists and en- ers, to reexamine and perhaps change our
ables them to develop nonoppositional ap- perspectives; her words invite us to adopt
proaches to social change. The point here is broader, larger, deeper modes of seeing and
not Anzaldas metaphysics but rather the responding. As she asserts in her preface to
fact of interconnectivity itself. this bridge we call home, Empowerment
comes from ideasour revolution is fought
(IN)CONCLUSION with concepts, not with guns, and it is fu-
eled by vision. By focusing on what we
want to happen we change the present. The
When I first met Gloria in 1991, I was
healing images and narratives we imagine
struck by her vulnerability, her open-mind-
will eventually materialize (5).
edness, and her sensitivity to other peoples
Anzaldas writings offer us healing
alienation and pain. Deeply spiritual and
narratives and encourage us to create radi-
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
14 ANALOUISE KEATING
cal visions for transformation. In these formative, though rarely acknowledged, role in
times of relentless US American imperial- queer theorys inception.
5 Look for instance at Teresa Martinezs
ism when the multifaceted potential of de-
mocracy seems to be drained of all com- description of Anzaldas theory of mestiza
consciousness as perhaps the culmination of
plexity and used almost exclusively as a
her work, a bequest to the multiple faces and
form of group-think harnessed to corporate
voices in the borderlands. While I agree that
greed, it is crucial that we accept and extend Anzaldas theory of mestiza consciousness is
Anzaldas invitation to transformation. of great importance, to describe it as the high-
point of her career automatically dismisses
Anzaldas more recent theorizing and what-
ever work she will produce in the future.
NOTES 6 For additional information on these
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
FROM BORDERLANDS AND NEW MESTIZAS TO NEPANTLAS AND NEPANTLERAS: 15
by the writings of Sri Aurobindo and The Spiritual Activism, Social Transforma-
Mother. For another example of Anzaldas tion, and the Politics of Spirit. EntreM-
metaphysics of interconnectedness, see her undos/Among Worlds: New Perspectives on
Gloria E. Anzalda. Ed. AnaLouise Keat-
statement in now let us shift: Spirit infuses ing New York: Palgrave Macmillan, 2005.
all that existsorganic and inorganictran- 241-54.
scending the categories and concepts that gov- Keating, AnaLouise. Shifting Worlds, una
ern your perception of material reality (now entrada. EntreMundos/Among Worlds:
558). New Perspectives on Gloria E. Anzalda. Ed.
12 For an in-depth discussion of spiritual AnaLouise Keating New York: Palgrave
Macmillan, 2005. 1-12.
activisms individual and collective dimensions
Martinez, Theresa A. The Double-Conscious-
and uses, see my Shifting Perspectives: Spiri- ness of DuBois and the Mestiza Con-
tual Activism, Social Transformation, and the sciousness of Anzalda. Race, Gender, &
Politics of Spirit. Class 9 (2002): 198-212.
Martinez, Theresa A. Making Oppositional
Culture, Making Standpoint: A Journey
into Gloria Anzaldas Borderlands.
Sociological Spectrum 25.5 (2005): 539-70.
WORKS CITED
Saldvar-Hull, Sonia. Feminism on the Border:
Chicana Gender Politics and Literature. Ber-
keley: U of California P, 2000.
Anzalda, Gloria E. El Mundo Zurdo: The Sandoval, Chela. Unfinished Words: The
Vision. This Bridge Called My Back: Writ- Crossing of Gloria Anzalda. EntreMun-
ings by Radical Women of Color. Eds. Cher- dos/Among Worlds: New Perspectives on
re Moraga and Gloria Anzalda. 1981. Gloria Anzalda. Ed. AnaLouise Keating.
New York: Kitchen Table: Women of New York: Palgrave MacMillan, 2005.
Color Press, 1983. 195-96. xiii-xvi.
Anzalda, Gloria E. Interviews/Entrevistas. Ed. Zaytoun, Kelli. New Pathways towards
AnaLouise Keating. New York: Rout- Understanding Self-in-Relation:
ledge, 2000. Anzaldan (Re)Visions for Developmen-
Anzalda, Gloria E. La Prieta. This Bridge tal Psychology. EntreMundos/Among
Called My Back: Writings by Radical Women Worlds: New Perspectives on Gloria E.
of Color. Eds. Cherre Moraga and Gloria Anzalda. Ed. AnaLouise Keating New
Anzalda. 1981. New York: Kitchen York: Palgrave Macmillan, 2005. 147-59.
Table: Women of Color Press, 1983. 198-
209.
Anzalda, Gloria E. now let us shiftthe path
of conocimiento...inner work, public APPENDIX:
acts. this bridge we call home: radical PUBLISHED WRITINGS BY
visions for transformation. Ed. Gloria E. GLORIA EVANGELINA ANZALDA
Anzalda and AnaLouise Keating. New
York: Routledge, 2002. 540-78.
Anzalda, Gloria E. Putting Coyolxauhqui Books
Together, A Creative Process. How We Borderlands/La Frontera: The New Mestiza. San
Work. Eds. Marla Morris, Mary Aswell Francisco: Spinsters/Aunt Lute, 1987.
Doll, William F. Pinar. Peter Lange, 1999. Friends from the Other Side/Amigos del Otro Lado.
Anzalda, Gloria E. Speaking Across the Ill. Consuela Mendez. San Francisco:
Divide: an email interview. SAIL: Studies Childrens Book Press, 1993.
in American Indian Literatures 15.3-4 (Fall Interviews/Entrevistas. Ed. AnaLouise Keating.
2003-Winter 2004): 7-21. New York: Routledge, 2000.
Anzalda, Gloria E. (Un)natural bridges, Prietita and the Ghost Woman/Prietita y La Llorona.
(Un)safe spaces. this bridge we call home: Ill. Maya Christina Gonzalez. San Fran-
radical visions for transformation. Ed. Glo- cisco: Childrens Book Press, 1995.
ria E. Anzalda and AnaLouise Keating.
New York: Routledge, 2002. 1-5. Edited Books
Hurtado, Ado. Voicing Chicana Feminisms: Making Face, Making Soul/Haciendo Caras: Cre-
Young Women Speak Out on Sexuality and ative and Critical Perspectives by Women of
Identity. New York: New York UP, 2003. Color. San Francisco: Aunt Lute Founda-
Keating, AnaLouise. Shifting Perspectives: tion, 1990.
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006
16 ANALOUISE KEATING
This Bridge Called My Back: Writings By Radical ris, Mary Aswell Doll, William F. Pinar.
Women of Color. 1981. Expanded and Peter Lange, 1999.
Revised Third Edition. Berkeley: Third Speaking Across the Divide: an email inter-
Woman Press, 2002. (Co-edited with view. SAIL: Studies in American Indian
Cherre M. Moraga) Literatures 15.3-4 (Fall 2003-Winter 2004):
this bridge we call home: radical visions for transfor- 7-21.
mation. New York: Routledge, 2002. (Co- Speaking in Tongues: A Letter to Third World
edited with AnaLouise Keating) Women Writers. This Bridge Called My
Back: Writings by Radical Women of Color.
Essays Eds. Cherre Moraga and Gloria
Border Arte: Nepantla, El Lugar de la Anzalda. New York: Kitchen Table:
Frontera. La Frontera/The Border: Art Women of Color Press, 1983.165-74.
About the Mexico/United States Border Spiritual Mestizaje. Foreword to Encyclopedia of
Experience. Museum of Contemporary Queer Myth, Symbol and Spirit. Ed. Randy
Art, San Diego, 1993. 107-203. Conner, David Sparks, and Moira Sparks.
Bridge, Drawbridge, Sandbar or Island: Lesbi- New York: Cassell, 1996.
ans-of-Color Hacienda Alianzas. Bridges To(o) Queer the WriterLoca, escritora y chi-
of Power: Womens Multicultural Alliances. cana. Inversions: Writing by Dykes,
Ed. Lisa Albrecht and Rose M. Brewer. Queers, and Lesbians. Ed. Betsy Warland.
Philadelphia: New Society, 1990. 216-31. Vancouver: Press Gang, 1991. 249-64.
counsels from the firingpast, present, (Un)natural bridges, (Un)safe spaces. this
future. Foreword to This Bridge Called bridge we call home: radical visions for trans-
My Back: Writings by Radical Women of formation. Ed. Gloria E. Anzalda and
Color. Eds. Cherre Moraga and Gloria AnaLouise Keating. New York: Rout-
Anzalda. Berkeley: Third Woman Press, ledge, 2002.1-5.
2002.
En rapport, In Opposition: Cobrando cuentas Fiction/Autohistorias*
a las nuestras. Making Face, Making Soul/
Haciendo Caras: Creative and Critical Per- El paisano is a bird of good omen. Conditions
spectives by Women of Color. Ed. Gloria 8 (1982): 28-47.
Anzalda. San Francisco: Aunt Lute Ghost Trap. New Chicana/Chicano Writing 1.
Foundation, 1990. 142-48. Ed. Charles Tatum. Tucson: University of
La Prieta. This Bridge Called My Back: Writings Arizona Press, 1992. 40-42.
by Radical Women of Color. Eds. Cherre La historia de una marimacha. Third Woman 4
Moraga and Gloria Anzalda. New York: (1989): 64-68.
Kitchen Table: Women of Color Press, Lifeline. Lesbian Love Stories, Volume 1. Ed.
1983. 198-209. Irene Zahava. Freedom, CA: Crossing
Let us be the healing of the wound: the Coy- Press, 1991.
olxauhqui imperativela sombra y el Ms. Right, My True Love, My Soul Mate. Les-
sueno. One Wound for Another/ Una her- bian Love Stories, Volume 2. Ed. Irene
ida por otra: Testimonios de latin@s in the Zahava. Freedom, CA: Crossing Press,
U.S. through Cyberspace (11 septiembre 1991.184-188.
2001-11 marzo 2002). Eds. Clara Lomas
and Claire Joysmith. Mexico City: Centro People Should Not Die in June in South
de Investigaciones Sobre Amrica del Texas. My Storys On: Ordinary Women,
Norte (CISAN), at the Universidad Extraordinary Lives. Ed. Paula Ross. Ber-
Nacional Autnoma de Mxico (UNAM), keley: Common Differences Press, 1985.
2003. 280-287.
Metaphors in the Tradition of the Shaman. Puddles. New Chicana/Chicano Writing 1. Ed.
Conversant Essays: Contemporary Poets on Charles Tatum. Tucson: University of
Poetry. Ed. James McCorkle. Detroit: Arizona Press, 1992. 43-45.
Wayne State UP, 1990. 99-100. She Ate Horses. Lesbian Philosophies and Cul-
now let us shiftthe path of cono- tures. Ed. Jeffner Allen. New York: State
cimientoinner work, public acts. this University of New York,1990. 371-88.
bridge we call home: radical visions for trans- Swallowing Fireflies/Tragando Luciernagas.
formation. Ed. Gloria E. Anzalda and Telling Moments: Autobiographical Lesbian
AnaLouise Keating. New York: Rout- Short Stories. Ed. Lynda Hall. Madison:
ledge, 2002. 540-78. University of Wisconsin Press, 2003. 3-12.
Putting Coyolxauhqui Together, A Creative
Process. How We Work. Eds. Marla Mor-
HUMAN ARCHITECTURE: JOURNAL OF THE SOCIOLOGY OF SELF-KNOWLEDGE, IV, SPECIAL ISSUE, SUMMER 2006