Honorable Mention, 2020 Barnard Hewitt Award for Outstanding Research in Theatre History, given by the American Society for Theatre Research Argues that Ricanness operates as a continual performance of bodily endurance against US colonialism In 1954, Dolores “Lolita” Lebrón and other members of the Puerto Rican Nationalist Party led a revolutionary action on the chambers of Congress, firing several shots at the ceiling and calling for the independence of the island. Ricanness: Enduring Time in Anticolonial Performance begins with Lebrón’s vanguard act, distilling the relationship between Puerto Rican subjectivity, gender, sexuality, and revolutionary performance under colonial time. Ruiz argues that Ricanness—a continual performance of bodily endurance against US colonialism through different measures of time—uncovers what’s at stake politically for the often unwanted, anticolonial, racialized and sexualized enduring body. Moving among theatre, experimental video, revolutionary protest, photography, poetry, and durational performance art, Ricanness stages scenes in which the philosophical, social, and psychic come together at the site of aesthetics, against the colonization of time. Analyzing the work of artists and revolutionaries like ADÁL, Lebrón, Papo Colo, Pedro Pietri, and Ryan Rivera, Ricanness imagines a Rican future through the time travel extended in their aesthetic interventions, illustrating how they have reformulated time itself through nonlinear aesthetic practices.

Honorable Mention, 2020 Barnard Hewitt Award for Outstanding Research in Theatre History, given by the American Society for Theatre Research Argues that Ricanness operates as a continual performance of bodily endurance against US colonialism In 1954, Dolores “Lolita” Lebrón and other members of the Puerto Rican Nationalist Party led a revolutionary action on the chambers of Congress, firing several shots at the ceiling and calling for the independence of the island. Ricanness: Enduring Time in Anticolonial Performance begins with Lebrón’s vanguard act, distilling the relationship between Puerto Rican subjectivity, gender, sexuality, and revolutionary performance under colonial time. Ruiz argues that Ricanness—a continual performance of bodily endurance against US colonialism through different measures of time—uncovers what’s at stake politically for the often unwanted, anticolonial, racialized and sexualized enduring body. Moving among theatre, experimental video, revolutionary protest, photography, poetry, and durational performance art, Ricanness stages scenes in which the philosophical, social, and psychic come together at the site of aesthetics, against the colonization of time. Analyzing the work of artists and revolutionaries like ADÁL, Lebrón, Papo Colo, Pedro Pietri, and Ryan Rivera, Ricanness imagines a Rican future through the time travel extended in their aesthetic interventions, illustrating how they have reformulated time itself through nonlinear aesthetic practices.

In the first book-length history of Puerto Rican civil rights in New York City, Sonia Lee traces the rise and fall of an uneasy coalition between Puerto Rican and African American activists from the 1950s through the 1970s. Previous work has tended to see blacks and Latinos as either naturally unified as “people of color” or irreconcilably at odds as two competing minorities. Lee demonstrates instead that Puerto Ricans and African Americans in New York City shaped the complex and shifting meanings of “Puerto Rican@-ness” and “blackness” through political activism. African American and Puerto Rican New Yorkers came to see themselves as minorities joined in the civil rights struggle, the War on Poverty, and the Black Power movement — until white backlash and internal class divisions helped break the coalition, remaking “Hispanicity” as an ethnic identity that was mutually exclusive from “blackness.” Drawing on extensive archival research and oral history interviews, Lee vividly portrays this crucial chapter in postwar New York, revealing the permeability of boundaries between African American and Puerto Rican communities.

Puerto Ricans maintain a vibrant identity that bridges two very different places--the island of Puerto Rico and the U.S. mainland. Whether they live on the island, in the States, or divide time between the two, most imagine Puerto Rico as a separate nation and view themselves primarily as Puerto Rican. At the same time, Puerto Ricans have been U.S. citizens since 1917, and Puerto Rico has been a U.S. commonwealth since 1952. Jorge Duany uses previously untapped primary sources to bring new insights to questions of Puerto Rican identity, nationalism, and migration. Drawing a distinction between political and cultural nationalism, Duany argues that the Puerto Rican "nation" must be understood as a new kind of translocal entity with deep cultural continuities. He documents a strong sharing of culture between island and mainland, with diasporic communities tightly linked to island life by a steady circular migration. Duany explores the Puerto Rican sense of nationhood by looking at cultural representations produced by Puerto Ricans and considering how others--American anthropologists, photographers, and museum curators, for example--have represented the nation. His sources of information include ethnographic fieldwork, archival research, interviews, surveys, censuses, newspaper articles, personal documents, and literary texts.

A Contested Caribbean Indigeneity is an in-depth analysis of the debates surrounding Taíno/Boricua activism in Puerto Rico and the Caribbean diaspora in New York City. Drawing on in-depth ethnographic research, media analysis, and historical documents, the book explores the varied experiences and motivations of Taíno/Boricua activists as well as the alternative fonts of authority they draw on to claim what is commonly thought to be an extinct ethnic category. It explores the historical and interactional challenges involved in claiming membership in, what for many Puerto Ricans, is an impossible affiliation. In focusing on Taíno/Boricua activism, the books aims to identify a critical space from which to analyze and decolonize ethnoracial ideologies of Puerto Ricanness, issues of class and education, Puerto Rican nationalisms and colonialisms, as well as important questions regarding narrative, historical memory, and belonging.

Looking like a Language, Sounding like a Race examines the emergence of linguistic and ethnoracial categories in the context of Latinidad. The book draws from more than twenty-four months of ethnographic and sociolinguistic fieldwork in a Chicago public school, whose student body is more than 90% Mexican and Puerto Rican, to analyze the racialization of language and its relationship to issues of power and national identity. It focuses specifically on youth socialization to U.S. Latinidad as a contemporary site of political anxiety, raciolinguistic transformation, and urban inequity. Jonathan Rosa's account studies the fashioning of Latinidad in Chicago's highly segregated Near Northwest Side; he links public discourse concerning the rising prominence of U.S. Latinidad to the institutional management and experience of raciolinguistic identities there. Anxieties surrounding Latinx identities push administrators to transform "at risk" Mexican and Puerto Rican students into "young Latino professionals." This institutional effort, which requires students to learn to be and, importantly, sound like themselves in highly studied ways, reveals administrators' attempts to navigate a precarious urban terrain in a city grappling with some of the nation's highest youth homicide, dropout, and teen pregnancy rates. Rosa explores the ingenuity of his research participants' responses to these forms of marginalization through the contestation of political, ethnoracial, and linguistic borders.

New York Puerto Ricans have been an integral part of hip hop culture since day one: from 1970s pioneers like Rock Steady Crew's Jo-Jo, to recent rap mega-stars Big Punisher (R.I.P.) and Angie Martinez. Yet, Puerto Rican participation and contributions to hip hop have often been downplayed and even completely ignored. And when their presence has been acknowledged, it has frequently been misinterpreted as a defection from Puerto Rican culture and identity, into the African American camp. But nothing could be further from the truth. Through hip hop, Puerto Ricans have simply stretched the boundaries of Puerto Ricanness and latinidad.