¿Who’s the real Latina?

In recent weeks, Disney has received a wave of scathing criticism for the portrayal of its newest royal. The announcement of Princess Sophia as Disney’s first Latina princess by Jamie Mitchell, Disney’s executive producer, has caused an explosive stir in the Latino community. Intense criticism regarding the princess’ proposed identity, mainly expressed via social media networks, has caused Disney to recant its initial announcement of Sophia as the first Latina princess in favor of her being a “mixed-heritage” princess.

What caused an entertainment giant to change the identity of a fictional character? Short answer: People tweeted and Disney listened. Long version? Sophia doesn’t look like a typical Latina. But what does a “typical” Latina look like and if such a person exists, can she be packaged for an audience in a racially obsessive nation? (Let’s hold off on that one, we’ll come back to it). The Latino community’s frustration with the new princess is largely attributed to her fair complexion, blue eyes, and auburn hair. Individuals have used their tweets and statuses to express their rejection of Princess Sophia’s proposed Latina identity. Below are a few examples of popular tweets:

“Disappointment: Disney unveils first Latina princess who DOESN’T look like the vast majority of Latinas. #fail #latism”

“Is it me, or does Disney’s first Latina princess look… white?”

“She don’t look very Laaatinnnna. She look white.”

“She’s about as Latina as Mitt Romney is Mexican. #Fail”

“Most of us Latinas have tint our skin if you’re going to make a #Latina Disney Princess make her more relatable to our race”

In light of the growing frustration, a few questions come to mind. Did Disney miscalculate their packaging of the world’s first Latina princess? Is this an example of the opposition between globalization and identification as described by Manuel Castells? I submit that the backlash received by the company indicates a gross miscalculation in its packaging of Sophia. Although the world is moving into an era of cultural globalization, the power of individual cultural identity has not waned. Disney has received few—if any—praise for showcasing Sophia’s multicultural heritage. In fact, the lack of overt cultural identification, now identifying Sophia as a “mixed-heritage” princess rather than Latina, has also earned the company sharp criticism. If nothing else, this illustrates the aforementioned case made by Castells as it affirms the difficulty of packaging cultural products due to the opposition between globalization and identification. Whether it’s global or local, individual identity still matters which means packaging does too.

Now let’s go back to the first question: What does a “typical” Latina look like and if she exists, can her identity be packaged for an audience in a racially obsessive nation (yes, racially-obsessive)? It’s important to recognize that America is not a post-racial society and whether we like it or not, race still matters. It’s also crucial to acknowledge the racial and ethnic diversity of minority groups living in this nation (e.g., not all black people are African-Americans) rather than throwing them into one group for the sake of being politically correct.

Most scholars who study race and ethnicity in the Americas would affirm that 1) the terms “Latino” and “Hispanic”, as used by individuals living in the U.S, identify a cultural group rather than a racial or ethnic group, and 2) Latin America’s model of racial categorization is much more expansive than the United States’ binary model of race (i.e. you’re either black, white, or—depending on where you live—somewhere in the middle). With that said, I submit that there is no “typical” Latina. Latinos come in all beautiful shapes, sizes and colors. Given the huge racial and ethnic diversity of Latinos, someone will—unfortunately—get left out when the official Latina princess is presented. Why? Because some Latinas look like Sophia (especially in Argentina, Chile, or Uruguay) and others look like Disney’s Tiana (true in the Dominican Republic, Cuba, Panama, and even Puerto Rico) and believe it or not, a few even look like Mulan (e.g. the daughter of Peru’s former president, Señor Alberto Fujimori).

¿Entonces, who do you say the real Latina is?


New Media Landscape: Who’s Setting the Agenda Now?

“This narrative heralds the dawn of a new age in public communication, in which the press is needed less and less as a specialized institution. Its premise is simple: the democratization of access to expression through media could put an end to ‘gatekeepers,’…” (4).

Charles Girard’s article, “The Media Revolution and Public Debate,” brings light to a fascinating issue: the new media landscape. Girard presents one of the rising discourses as “the end of mediation,”  that would essentially bring an end to gatekeepers because personal accounts, opinions and “on the ground” experiences are now feeding media outlets, and/or eating them (Yes, I’m always talking about food).

The new public sphere comprises self-expression via a blog or the reading of messages through his/her phone—citizens are finally “equal” and “everyone” has a chance to access information and share with others (I put those two words in quotes because this is clearly not true everywhere).

At the same time, this argument brings about an interesting question that perhaps a media specialist or economist would venture to answer.  Does this new public sphere challenge the capitalistic tendencies of media outlets, whether politically polarized or not?  While media strive for ratings and publish content that attract audiences, do users now have more power to manipulate media content.

Some of our earlier readings allude to the Agenda Setting Theory, as developed by Dr. Max McCombs and Dr. Donald Shaw, which says that media “sets the agenda” for what the public talks about. Even though our modern capitalist society depends on the consumer, is media still setting the agenda? Or, is the landscape changing in a way that WE are both setting the agenda for what the media and public talk about, but also putting the agenda into practice?