An Introduction to Afro-Jotería Studies and the Afro-Jotx Identity & Consciousness
An Introduction to Afro-Jotería Studies and the Afro-Jotx Identity and Consciousness
Intentions behind the creation and knowledge-sharing of Afro-Jotería and the Afro-Jotx Identity/Consciousness
In this blog, I, CÁMO (aka LA REINA TAÍNA), introduce the conceptual framework of "Afro-Jotería Studies," a term I coined to expand the field of Jotería Studies by centering the experiences and visibility of Afro-Latinx, Afro-Caribbean, and Afro-Indigenious queer and trans individuals. Rooted in Chicanx Jotería epistemologies, Afro-Jotería Studies aims to address the profound misrepresentation, disrespect, and dehumanization faced by Black, Diasporic and Colonized queer and trans peoples in the Global South. Afro-Jotería Studies is situated within the intersecting frameworks of Queer Afro-futurism and Latinx Futurism, advocating for a critical examination of systemic inequities and the promotion of South-South cooperation.
Afro-Jotería Studies encompasses a broad spectrum of Afro-Latinx identities, including queer and trans immigrants, sex workers, neurodivergent persons, and individuals with physical disabilities. By focusing on these intersecting identities, Afro-Jotería seeks to illuminate the complex layers of marginalization and the resilience of Afro-Jotas, Afro-Jotos, and Afro-Jotxs. It further explores the displacement of these communities from the Global South to the Global North and the continued or exacerbated forms of oppression they encounter.
Through this work, I aim to enrich, expand, and evolve Jotería Studies by integrating the voices and experiences of Afro-Jotxs, fostering a more inclusive and transformative academic and social justice movement. Afro-Jotería Studies emerges as a vital epistemology dedicated to the absolute, immediate, permanent, and total liberation of Afro-Jotxs and the dismantling of colonial and neo-colonial structures that perpetuate their marginalization.
Defining Jotería Studies and the Jotx Identity/Consciousness
According to Queer and Trans Chicanx and Latinx scholars like Michael Hames-García, Gloria Anzaldúa, and others–the term “jotería” is used to describe the individuals of a sub-culture that is comprised of Queer and Trans Chicanx and Latinx people. Hames-García expresses that “as jotería, our bodies and our selves are lived legacies of colonialism, racism, xenophobia, homophobia, sexism, and heterosexism” (136, Hames-García). Over time, the meaning and definition of Jotería evolved.
In 2011, Jotería Studies became an official academic field of study thanks to Queer and Trans Chicanx, and Latinx scholars in California who founded the organization the Association for Jotería Arts, Activism, and Scholarship (AJAAS). AJAAS was founded by a collective of pioneering scholars and activists committed to advancing Jotería Studies. Among them are renowned figures such as Dr. Richard T. Rodríguez, Dr. Michael Hames-García, and Dr. Alicia Gaspar de Alba, whose groundbreaking work laid the foundation for the field. These founders envisioned AJAAS as a platform to support and promote the voices of queer and trans-Latinx artists, activists, and academics. Their efforts have been instrumental in establishing Jotería Studies as a vital area of inquiry within the broader academic landscape, ensuring that the diverse experiences and contributions of queer Latinx individuals are recognized and valued.
AJAAS defines Jotería as an interdisciplinary academic field that examines the experiences, identities, and cultural productions of LGBTQ+ individuals within Chicanx and Latinx communities. This field of study emerged from the need to address the unique intersections of race, gender, sexuality, and class that shape the lives of Queer and Trans-Latinx people. Jotería Studies not only focuses on the lived experiences of queer and trans-Chicanx and Latinx individuals but also challenges dominant narratives and structures that marginalize these communities. Through the lens of Jotería, scholars, and activists critically analyze the socio-political conditions and cultural expressions that define and empower queer and trans-Latinx identities, fostering a space for visibility, resistance, and transformation.
“Hames-Garcias shares that his jotería consciousness came not just from reading books or taking classes but also from his romantic encounters and sexual experiences.”
Jotx Identity and Jotx Consciousness are central to the field of Jotería Studies. The following section details the twelve characteristics of Jotx Identity and Consciousness, providing a comprehensive understanding of these guiding principles within Joteríael Hames-García, and Dr. Alicia Gaspar de Alba, Jotx Identity emphasizes the lived realities and cultural expressions of queer and trans-Latinx individuals. It challenges dominant narratives by reclaiming derogatory terms like Jota and Joto, transforming them into powerful symbols of empowerment and resistance. Jotx Consciousness extends this reclamation by fostering a deep connection to the Mexican, Latin American, Indigenous, and African diasporic heritage, while promoting multidimensional social justice and activism. These foundational elements, as articulated by AJAAS scholars, underscore the importance of embracing gender and sexual fluidity, rejecting systemic oppressions, and supporting community resilience.
The 12 Characteristics of Jotería Identity/Consciousness
Is rooted in fun, laughter, and radical queer love.
Is embedded in Mexican, Latin American, Indigenousness, and African diasporic past and present
Is derived from the terms Jota and Joto and has been reclaimed as an identity consciousness of empowerment
Is based on queer Latina/o Chicana/o and gender non-conforming realities or lived experiences,
Is committed to multidimensional social justice and activism,
Values gender and sexual fluidity and expressions,
Values the exploration of identities individually and collectively.
Rejects homophobia, heteronormativity, racism, patriarchy, xenophobia, gender discrimination, classism, colonization, citizenism, and any other form of subordination,
Claims and is aligned with a feminist/muxerista pedagogy and praxis
Claims and is aligned with immigrant and working-class background/origin
Claims a queer Latina/o and Chicana/o ancestry
Supports community members and family and their efforts to avoid and heal from multi-dimensional battle fatigue.
These principles are essential in understanding Afro-Jotería Studies, as they provide a framework for addressing the unique intersections within the Afro-Jotxs context. By building on these foundational elements, Afro-Jotería Studies further emphasizes the total liberation, visibility, and empowerment of Afro-Jotxs, fostering a more inclusive, safe, and transformative academic and social justice movement.
“Jotería is more than just a word. Jotería studies is more than just the study of queer and trans-Chicanx and Latinx communities, although that is part of it. It is a way of knowing––what we call an epistemology, a sensibility, a politic. When we say jotería there is an implied notion of these radical tenets of social justice, not just about gender and sexuality, but rather an intersectional lens.”
Defining Afro-Jotería, the Afro-Jotx Identity, and the Afro-Jotx Consciousness
Afro-Jotería demonstrates the interconnectedness of decolonial queer feminist, antiracist, anti-oppressive, and anti-violent frameworks central to Afro-Jotería Studies, but most importantly to the “larger project of autonomy and self-determination for colonized peoples.” (6.2.1: Jotería Studies). It is an interdisciplinary academic field that examines the experiences, identities, and cultural productions of LGBTQ+ individuals within Black Latinx, Black Caribbean, and Black Indigenous communities. I, CÁMO (aka LA REINA TAÍNA) birthed this field of study because of the urgent need to address the unique intersections of race, gender, sexuality, ability, citizenism, and class that shape the lives of Afro-Jotx people. Afro-Jotería Studies not only focuses on the lived experiences of Queer and Trans Afro-Latinx, Afro-Caribbean, and Afro-Indigenous individuals but also challenges dominant narratives and structures that marginalize these communities. Through the epistemological lens of Afro-Jotería, I, CÁMO (aka LA REINA TAÍNA), critically analyze the socio-political conditions, philosophies, and cultural expressions that define and empower Afro-Jotx identities, fostering a space for resistance, metamorphosis, and total liberation from everything that limits their Afro-Jotería.
Afro-Jotx Identity is rooted in the methodological practice of terquedad, putería, plática, and ser perra. According to Omi Salas-SantaCruz, “terquedad” is a concept inspired by their memories of being “terca,” and by Gloria Anzaldúa’s writings, means stubbornness and functions as a way to resist the violence of society’s imposition of binary gender ideologies. It is a survival strategy and we, the warriors.
“Putería" has been reclaimed and redefined to embody resistance, empowerment, and the celebration of queer sexualities within Latinx communities. This reclamation is an integral part of Horacio Roque Ramírez in his influential work, “Queer Latino San Francisco: An Oral History, 1960s-1990s”. Traditionally a derogatory term used to shame and stigmatize sexual behavior, putería has been transformed into a symbol of defiance against societal norms and heteronormative expectations. It embraces sexual agency, body positivity, and the radical act of living one's truth unapologetically. By reclaiming putería, queer Latinx individuals assert their right to sexual expression and challenge the oppressive structures that seek to control and marginalize them. This reclamation is an integral part of Jotería Studies, highlighting the intersection of sexuality, culture, and resistance in the lived experiences of queer Latinx people.
Coined by Dr. Francisco Guajardo and Dr. Miguel Guajardo, plática is “an expressive cultural form shaped by listening, inquiry, storytelling, and story-making that is akin to a nuanced, multi-dimensional conversation”. Rooted in the tradition of informal, yet profound, discussions, plática serves as a means of sharing experiences, knowledge, and emotions, creating a space for mutual learning and solidarity. By incorporating the principles of plática, Afro-Jotería Studies emphasizes the importance of dialogue and storytelling in addressing the unique intersections of race, gender, sexuality, ability, citizenism, and class. Through plática, Afro-Jotería fosters an inclusive, safe, and transformative space for understanding and advocating for the diverse realities of Afro-Jotx people.
Inspired by Queer Afro-Dominican artist, musician, model, and icon Tokischa Popola, I developed a methodological practice known as "ser perra" within Afro-Jotería Studies. This practice underscores the importance of embracing one's identity and autonomy, contributing significantly to the transformative goals of Afro-Latinx, Afro-Caribbean, and Afro-Indigenous communities–addressing the unique intersections of identities. "Ser perra" is a new and ever-evolving concept, not confined by traditional epistemological boundaries. It draws inspiration from Tokischa's "Popola Presidente" World Tour, which centered around reclaiming the word “perra” to empower and liberate all Women, Queer, and Trans people.
Tokischa famously embraces her bold and unapologetic persona, often declaring, "Soy una perra porque soy libre y hago lo que quiero." This declaration encapsulates her defiance against societal norms and her celebration of sexual freedom, body positivity, and personal autonomy. Through her music and public persona, Tokischa's assertion becomes a powerful embrace of identity, serving as an anthem for empowerment and liberation. "Ser perra" as a methodological practice in Afro-Jotería Studies leverages this radical self-acceptance and resistance to marginalization, fostering a framework that challenges dominant narratives and supports the agency and liberation of Afro-Jotx individuals.
Afro-Jotx Identity emphasizes the lived realities and cultural expressions of Queer and Trans Afro-Latinx, Afro-Caribbean, and Afro-Indigenous individuals. It challenges dominant narratives by reclaiming derogatory terms like Jota, Joto, Tranny, and Travestis–transforming them into powerful symbols of empowerment and resistance. The Afro-Jotx Consciousness is a method of critical thinking and stoic existence based on a journey of self-discovery, collective healing, and spiritual activism. It is guided by twenty-one tenets that include a commitment to multidimensional social justice and social activism, the total liberation of all Afro-Jotx people, and is rooted in laughter, silliness, Black Trans joy, and radical Black Queer love. The Afro-Jotx Consciousness extends this reclamation by fostering a deep connection to Dominican/Taíno, Puerto Rican/Borinken, Latin American, Indigenous, and African diasporic heritages, while promoting multidimensional social justice and spiritual activism. These foundational elements, as articulated by AJAAS scholars and CÁMO (aka LA REINA TAÍNA), underscore the importance of embracing gender and sexual fluidity, rejecting systemic oppressions, and supporting community resilience. The following section details the twenty-one characteristics of Afro-Jotx Identity and Consciousness.
21 Characteristics of Afro-Jotx Identity/Consciousness
Is rooted in laughter, silliness, black trans joy, and radical black queer love.
Is derived from the terms Jota, Joto, Tranny, and Travestis and has been reclaimed as an identity consciousness of empowerment.
Is committed to multidimensional social justice and spiritual activism.
Is embedded in Dominican/Taíno, Boricua/Borinken, Caribbean, Latin American, Indigenousness, and African diasporic past, present, and future.
Is based on Queer, Trans, and gender-nonconforming Afro-Latinx, Afro-Caribbean, and Afro-Indigenous realities or lived experiences.
Is based on the analysis, celebration, and promotion of Afro-Jotx artists, activists, and academics.
Disrupt epistemological boundaries → “a world beyond the limits of the present” (Marez 2016, 9).
Dedication to the universal cultural mission of achieving the absolute, immediate, permanent, and total liberation of ALL Afro-Jotx people, with absolutely no exceptions.
Values gender and sexual fluidity and expressions.
Values the exploration of identities, individually and collectively.
Rejects transphobia, biphobia, homophobia, heteronormativity, racism, patriarchy, capitalism, hegemonic powers, xenophobia, disability injustice, domestic violence, sexual violence, all forms of violence, all forms of manipulation and coercion, human and sex trafficking, gender discrimination, classism, colonization, imperialism, citizenism, and any other form of subordination and slavery.
Claims and is aligned with a decolonial black queer transfeminist pedagogy and praxis.
Claims and is aligned with immigrant and working-class background/origin.
Claims a queer and Trans-Latinx, Indigenous, and African ancestry.
Claims and is aligned with sex workers, particularly all black sex workers. Respecting and acknowledging the intersections between sex work and blackness is key. Western society’s exploitation of Black Trans* bodies is at the fundamental core of the current systems we uphold.
Encourages the re-imagination of society for Afro-Jotx people by utilizing Queer Afro-Futurism and Latinx Futurism as world-building tools.
Respecting and acknowledging the legitimacy, naturalness, essentiality, and sacredness–of the Black Trans perspective, the Black Trans mind, the Black Trans voice, and the Black Trans body.
Rooted in the acceptance, celebration, and promotion of Neurospicy people within Afro-Latinx, Afro-Caribbean, and Afro-Indigenous communities. The term is used to describe neurodivergent people of color. It is a way to distinguish between non-POC and POC neurodivergent people, as Neurospicy folx face greater adversities in this society in comparison to non-POC neurodivergent people. In Afro-Jotería Studies, “neurospicy” is specifically situated in blackness, brownness, and the lived experiences of neurodivergent people of color.
Utilizing a transfeminista epistemology in Afro-Jotería research, scholarship, and plática.
Utilizing a “travestis consciousness” as a methodological and pedagogical intervention to disrupt epistemological boundaries. “Trasvestis consciousness” is an epistemology coined by CÁMO (aka LA REINA TAÍNA) used to describe the physical manifestation of the act of challenging traditional gender norms and roles with Latinx and Afro-Latinx cultures. The term comes from the travestis people who are Trans* and Gender-Nonconforming Brazilians and Argentinians. Travestis often challenge traditional gender norms and roles within their cultures.
The active and daily communal sharing and engagement of Afro-Jotería art and knowledge within and across the community is essential to the permanent visibility and prosperity of Afro-Jotas, Afro-Jotos, and Afro-Jotxs.
Why Afro-Jotería? Why Consider a Black Transfemme Latinx Indigenous Perspective?
Afro-Jotería is essential because it addresses the specific and often overlooked intersections of race, gender, sexuality, ability, citizenism, and class that uniquely impact Black trans people within Latinx, Caribbean, and Indigenous communities. This perspective is crucial as Black trans people (more specifically Black Trans Women) are among the most marginalized and dehumanized groups globally. Afro-Jotería Studies seeks to bring visibility to their lived experiences, honoring their resilience and acknowledging the systemic injustices they face. By centering a Black Transfemme Latinx Indigenous perspective, we challenge the dominant narratives that have historically excluded and oppressed these communities, creating space for their stories, struggles, and triumphs to be heard and valued.
Considering a Black Transfemme Latinx Indigenous perspective is not just an academic exercise; it is a necessary step towards social justice, community-building, and total liberation for one of the most vulnerable and resilient populations. This perspective invites us to reimagine and reconstruct our approaches to activism, scholarship, and community building, ensuring that the voices of Black trans femmes are at the forefront of our efforts. As a trailblazer in this social movement, I, CÁMO (aka LA REINA TAÍNA), am committed to fostering an inclusive, safe, and transformative space that amplifies marginalized voices, promotes solidarity, and advocates for the radical love and joy of the Afro-Jotx familia. By embracing Afro-Jotería, we take a decisive step towards dismantling systemic oppression and achieving true equity and justice for Black trans femmes and all marginalized individuals. Asé.
Research and Authored by CÁMO (aka LA REINA TAÍNA)
Published by Reina (2024), www.lareinataina.com
REINA’s/CÁMO’s life motto: “to re-imagine and challenge the ‘self’ via art.”
P.S. If you or a loved one needs help/support/guidance, please visit my website’s emergency hotline page at www.lareinataina.com/sos.
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Model Figures - these are the model examples of Afro-Jotería arts, activisms, and scholarships. Each Instagram account contributes to the field of Afro-Jotería Studies in a way that informs and celebrates Afro-Jotx people, cultures, and philosophies.
@afrocolectiva
@afrodominica
@agathajbrooks
@ajxdeo
@alokvmenon
@andoinka
@angelicaross
@armanawithaphatty
@arca1000000
@dominiquet.a.r.jackson
@feminist
@frankgarciapoeta
@in.iko
@indyamoore
@janellemonae
@johanmijail_1
@jossyjaycoff
@juanjo_cid
@junegomezga
@lolhidominic
@mujeressociopoliticasmamatingo
@nish.newton
@parrisgoebel
@pinkmataray
@q_quispe_lopez
@quannah.rose
@queerandbuddhist
@radamridwan
@shefromvenus
@thebadbitchguru
@thecreativebish
@tokischa.popola
@trapselyna
@transsa_trans_rd
@trevorproject
@veondremitchell
@villanoantillano
@zoe.rubii
