forms of writing. Many Chicana lesbian feminists use what Teresa de Lauretis named "fiction/theory", "a formally experimental, critical and lyrical, autobiographical and theoretically conscious, practice of writing-in-the-feminine that crosses genre boundaries (poetry and prose, verbal and visual modes, narrative and cultural criticism), and instates new correlations between signs and meanings." They combine genres such as autobiography, poetry, theory, personal diaries or imaginary interviews. At the same time, Chicana lesbian feminists today navigate and struggle across a variety of discursive contexts (as activist, academics, feminists, and artists). Through their literature and art, Chicana lesbian feminists explore their body-lived experiences, a fundamental aspect in the construction of lesbian identity. They reclaim the idea of the real body and the physical aspect of it. Chicana lesbian feminists bring into the discussion the conflicts with the concept of la familia, the new familias they create, and their right to choose their own sexuality. Martha Barrera writes "we are just as valid a familia as we would be if she were a brown man who I married in the Catholic Church." At the same time they try to find reconciliation with their familia. Juanita M. Sánchez writes:my father wanted me to go to work my grandmother wanted me to speak more Spanish she couldn't speak English i wanted to make a living selling popsicles on my 1948 cushman scooter nothing turned out like they wanted but my mother did say, "if you want to be with a woman, que le hace, as long as you're happy".Chicana lesbian feminists confront their lesbian identity with their Chicano identity. This constitutes a central aspect of Chicana lesbian literature. Renée M. Martinez expresses her impossibility to reconcile the two identities: "being a Chicana and a lesbian, my parents' daughter and a lesbian, alive and a lesbian", lesbianism "would sever me from everything that counted in my life: homosexuality, the ultimate betrayal of my Mexican heritage, was only for white people." Moraga writes how:the woman who defies her role ... is purported to be a "traitor to her race" by contributing to the "genocide" of her people ... In short, even if the defiant woman is not a lesbian, she is purported to be one; for, like the lesbian in the Chicano imagination, she is una Malinchista. Like the Malinche of Mexican history, she is corrupted by foreign influences which threaten to destroy her people. ... Lesbianism can be construed