See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/356756851

Feminisms

Chapter · December 2021

DOI: 10.1007/978-3-319-98390-5_93-1

CITATIONS READS

0 87

2 authors:

Zayda Sierra Ximena Amariles González

University of Antioquia University of Antioquia
34 PUBLICATIONS   263 CITATIONS    4 PUBLICATIONS   1 CITATION   

SEE PROFILE SEE PROFILE

Some of the authors of this publication are also working on these related projects:

Rutas hacia una ruralidad sostenible desde la equidad y la diversidad View project

Juego Dramático y Teatro Creador: su potencial para interpretar la realidad y explorar mundos posibles View project

All content following this page was uploaded by Zayda Sierra on 11 December 2021.

The user has requested enhancement of the downloaded file.

F

Feminisms economics, and health research, among others,

with important contributions to the develop-
Zayda Sierra1 and Ximena Amariles2 ment of public policies.
1
Unipluriversidad Research Group, Faculty of However, feminism achievements are far
Education, University of Antioquia, Medellin, from being attained, especially by poor and
Colombia racialized women from the Global South. The
2
Gender, Subjectivity and Society Research South understood here not as a geographical
Group, Faculty of Social and Human Sciences; concept – even though the great majority
Unipluriversidad Research Group, Faculty of of impoverished populations live in countries
Education, University of Antioquia, Medellin, of the Southern hemisphere – “but as a meta-
Colombia phor of the human suffering caused by capital-
ism and colonialism at the global level, as well
Abstract as the resistance to overcome or minimize such
suffering” (Santos 2012:43). Thus, feminisms
Feminism is a very transforming unarmed rev-
from the South emerge in plural from different
olution of the twentieth century, still facing
anti-colonial and anti-racist movements, in
new and complex challenges in the twenty-
which exploited and racialized women struggle
first century (Chesler and Hughes 2004; Coro-
for just and equitable societies. In this chapter,
nado 2017; Fernández 2018). It encompasses
we want to call the attention on how Latin
women’s struggles – half of the population of
American women from Indigenous, Afro-
the planet – against the historical violence and
descendant, and Peasant Mestizo origin are
oppression exerted by patriarchal dominant
creating other possible ways of relating in soci-
structures in different geographical contexts
ety and with nature by: (1) debriefing the
and aspects of the existence: family, work,
sequels of colonialism and racism in their per-
political, economic, academic, urban, rural,
sonal, community, and societal lives;
among others. Feminism strives for making
(2) bravely facing current predatory
visible and valuing the roles that diverse
approaches to nature from hegemonic extrac-
women play in society, promoting the recogni-
tives economies, which are destroying commu-
tion of their human rights and proposing other
nity territories and displacing their inhabitants
ways of thinking, inhabiting, and acting in the
from the access to water and land; and
world. It has brought key concepts and meth-
(3) actively questioning and transforming
odologies to light, transforming different fields
patriarchal traditions at the interior of their
of knowledge in social sciences, politics,
own families and communities.
© The Author(s), under exclusive licence to Springer Nature Switzerland AG 2021
V. P. Glăveanu (ed.), The Palgrave Encyclopedia of the Possible,
https://doi.org/10.1007/978-3-319-98390-5_93-1
2 Feminisms
Keywords
Decolonial feminism · Feminisms from the
South · Women’s rights · Patriarchy · Social
transformation
Feminism – Facing Centuries
of Exclusion: A Brief Overview
Time has come to stop the severe laws of men
preventing women from studying science and
other disciplines. (Christine de Pisan in 1405,
cited by Pérez Sedeño 2000: 1)1
If women’ voices had been taken into account, the
world today would be wiser. We would have
learned from the wisdom of the nine million
women burned by the Inquisition, who were so
knowledgeable that were condemned as witches.
(Nuria Varela 2005: 173)2
Feminism is not, as popularly believed, a social
movement against men but against patriarchy, the
political, economic, religious, and social organi-
zation based on the idea of authority and leader-
ship of men over women, husband over wife,
father over mother and children, and the line of
parental descent over the maternal one. Patriarchy
emerged as a historic seizure of power by men,
who appropriated the sexuality and reproduction
of women and their offspring, while creating a
symbolic order through myths and religion that
naturalized and perpetuated androcentrism, the
masculine point of view, as the measure of all
things, while the feminine – and the woman –
was undervalued (Bachofen 1998; Beauvoir
1998; Castells 1998; Varela 2005).
The European and Anglo-Saxon nations –
which erected themselves as superior to other
peoples and cultures from America, Africa, and
Asia since the sixteenth century – came them-
selves from ancient androcentric traditions that
considered women as inferior. Women were per-
secuted during the Inquisition, an authoritarian
regime supported by the Catholic Church but
also by the Protestants in Europe and abroad.
1
Our translation to English from Spanish.
2
Our translation to English from Spanish.
Nonetheless, Bacon, “the father of modern sci-
ence,” considered Nature to be the bride, the one
who needs to be dominated, shaped, and subdued
by the mind of the scientist, characterized by his
virility and masculinity, different from the female
creature, portrayed as “passive, weak, expectant”
(Keller 1991).
The Enlightenment was no more generous: the
precursors of universal freedom and equality, pro-
moted during the French Revolution, excluded
women from the newly acquired political rights
and ordered the dissolution of women's clubs
where they were discussing their rights to educa-
tion, work, and voting, and against the abuses
within marriage. In 1793, Olympe de Gouges,
who had published 2 years before the “Declara-
tion of the Rights of Women and the Citizen,” was
guillotined (Varela 2005). Both in Europe and in
its colonies, women’s access to academic institu-
tions was not allowed until the end of the nine-
teenth century and in some countries until the
middle of the twentieth century; the same for the
right to vote, to freely choose a partner or get
divorced, and publicly lead business and govern-
ment instances (Arnot 1995; Harding 1996,
2000).
The expansion of capitalism and industrializa-
tion during the nineteenth and twentieth century
demanded a greater workforce that was supplied
by women. However, their participation in the
labor market was not reflected in women’s attain-
ment of (1) civilian rights such as freedom of the
person, expression, thought, and belief; the right
to property and to enter into valid contracts;
(2) political rights to participate in the exercise
of power through political representatives or as
voters; and (3) social rights to a minimum of
welfare, fair salaries, and economic security,
among others (Arnot 1995; Estevez 2018). Of
course, these rights were (and still are) almost
impossible to achieve for enslaved, exploited, or
impoverished women.
As incredible as it may seem, it is up to the final
decades of the twentieth century that women’s
movements began to see the suppression of
many forms of exclusion from political, educa-
tional, and scientific institutions. Women were
gradually entering into predominantly masculine
Feminisms
fields of action and knowledge such as mathemat-
ics, engineering, or biomedical sciences. Still,
their equal participation in politics, academics,
or leading organizations is limited (ONU 2018).
The matter is not only numerical: the referential
framework of knowledge, action, and power
remains androcentric, racist, and sexist (Hill Col-
lins 2012). However, as Harding (1996) pointed
out, women feminist academics have been the
ones noticing the androcentric biases in the scien-
tific work, both in the definition of scientific prob-
lems as well as in research concepts, theories,
methods, and interpretations.
Diverse Feminisms: Common
and Different Struggles
To better understand feminisms from the South, it
is precise to acknowledge that the feminist move-
ment is not a monolithic program. It has contrib-
uted to enhancing the conception and
implementation of women’s human rights but
from different historical moments and
approaches. For example, the liberal feminism
emerged in Western society from women’s strug-
gle for equal rights in all social, economic, and
institutional spheres, from the suppression of
labor discrimination to their increasing participa-
tion in public life. To them we acknowledge the
recognition of sexual and reproductive rights, the
creation of special provisions for the care of
young children, as well as the facilitation of
women’s access to educational institutions and
academia (Castells 1998; Varela 2005). However,
from feminism of the difference or radical fem-
inism, some scholars argued that women’s greater
inclusion in fields of male domination was not
confronting and transforming the patriarchal soci-
ety. This discussion deeply re-signified the notion
of gender as a cultural construction, non-
biological, further challenging the historical deter-
minism that reduced women’s role to the
“feminine” domestic, male satisfaction, and
reproductive sphere. It also unveiled the poverty
and discrimination of women from diverse ethnic,
racial, linguistic, and sexual groups, and their
struggles to get them visible within society
3
(Hooks 1984; Arnot 1995; Lamas 1996; Estevez
2018).
Questioning the patriarchal imperative has also
inspired men’s movements towards transforming
the authoritarian and pathological views of a mas-
culinity that has inhibited their expression of
affection and feelings, as well as the possibility
of exercising non-oppressive power. Feminism,
by questioning the biological determinism, has
also contributed to rethink the notion of “mascu-
linity” and the emergence of “new masculinities”
against the oppressive relationship over women
imposed on men by patriarchy (Hooks 2004;
García 2015). There is a growing number of men
working on deconstructing the historical role
assigned to them based on a dominant and author-
itarian position that has had a negative effect on
their affective life and work relationships. This
has propelled changes on social life and policies
so men could also share domestic and care respon-
sibilities; develop collaborative (non-competitive)
relationships in different spaces of the existence,
including the academic work; solve conflicts
without violence; and join feminist, ecological,
and ethnic efforts towards respect for nature and
their human rights (Geldres et al. 2013).
Feminism has also contributed to put forward
conceptual tools towards the recognition of the
human rights of other gender identities in the
public sphere, such as the LGTBQ+ communities,
stigmatized for not being part of the binary divi-
sion of the world in only two genders and having a
non-heteronomous sexual orientation. Looking
for the inclusion of the LGTBQ+ rights in the
feminist agenda means transforming numerable
prejudices, among women themselves, who do
not see transgender women as being real women
because they were biologically born a male; how-
ever, these women are the most prone to discrim-
ination and hateful rhetoric:
In today’s current political climate, both nationally
and internationally, it is painfully obvious that the
LGBTQ+ community and women are not treated as
equals towards their straight, male counterparts.
Both women and the LGBTQ+ community have
an obligation to fight for their rights. Their right to
not be discriminated against based on their gender
and/or their sexual orientation; their right to not be
harassed in their everyday lives; and their right to
4 Feminisms
live a peaceful, happy lifestyle in whatever way
they choose, without prying eyes judging their
every breath and move. (Grain 2017: 1)
By the late decades of the twentieth century, the
magnitude of the ecological crisis confronted the
ideological and epistemological androcentric and
anthropocentric frameworks that have oriented
modern society, which disregard nature as the
essential milieu for all life. This anthropocentric
thinking conceives growth, social progress, and
human creativity beginning and ending with the
individual (Shea 1998). A global neoliberal mar-
ket economy imposed individual consumerism
that demands more and more natural resources
and land, which in turns expels local people
from their territories and generate unwelcome
migrations, particularly from the Southern hemi-
sphere. As Vandana Shiva (2001) has stated:
Globalization is causing new slavery, new holo-
causts, new apartheids. It is a war against nature,
women, children, and the poor. Ecofeminism has
thus become a powerful current of thought and a
social movement that links environmentalism and
feminism, revealing that the subordination of
women to men and the exercise of patriarchal
power are also an expression of the submission
of life to the predatory demands of accumulation
and exploitation of nature (Herrero 2013).
Decolonial feminisms or feminisms from the
South have also emerged across the planet
denouncing the strong relation between capital-
ism and colonialism, which has increased
women’s oppressive experiences around the
globe and their aspirations for living with dignity
(Gargallo 2012; Herrero 2012; Wylie 2001).
These feminisms will be more widely described
in the next section.
We agree with Castells (1998) that this polyph-
ony and multiplicity of feminist identities should
not be considered as a source of weakness but of
strength, considering the emergence of global net-
works and diverse dynamics of social conflicts
and power struggles to question patriarchy in its
very diverse manifestations: homophobia, under-
valuation of girls and women, exploitation of
nature, and the apology for authoritarianism and
militarism. All these discussions and diversity of
perspectives have fed the feminist movement,
which finally achieved that the United Nations
General Assembly declared the first World Con-
ference on Women by 1975 and the Decade for
Women’s rights from 1976 to 1985. On
18 December 1979, the Convention on the Elim-
ination of All Forms of Discrimination against
Women (CEDAW) was adopted by the United
Nations. The Fourth World Conference on
Women, held in Beijing in September 1995,
despite the great diversity and different global
provenance of participants, shared a single goal:
gender equity and the empowerment of all
women, everywhere.
More recently, expressions of diverse poly-
phonic voices from the South were articulated in
the III World Conference against Racism orga-
nized in South Africa in 2001; the United Nations
Declaration of Human Rights of Indigenous Peo-
ples, adopted in 2007; and the United Nations
Declaration on the Rights of Peasants and Other
People Working in Rural Areas, approved in
2018. All contains special articles on gender
equity rights as a result of long consultations
within and among very diverse social movements
and organizations.
Feminisms from the South: Anti-racist
and Decolonial Resistances3
Afro-descendant women face double discrimina-
tion because of our race and gender, and additional
discrimination because of poverty. (Charo Mina-
Rojas 2018: 1)4
In the community assemblies, we say that we agree
to declare our territories free of transnational corpo-
rations. In the same way, we also want these same
territories to declare themselves free of violence
3
Because of our personal experience and knowledge,
we limit ourselves here to some approaches from Latin
America. The rich contributions to feminisms from
the South, from Islamic and Secular Arabic women’s
movements, as well as from other non-European cultures
from Africa, Asia, or the Pacific, deserve a further dialogue
with authors from these contexts.
4
Our own translation to English from Spanish.
Feminisms
against women. (Aura Lolita Chávez Ixcaqui 2014:
19)5
The structure of modern society and its worldview
became strongly influenced by the European colo-
nial project since the sixteenth century: a global
hegemonic structure of power put in place by the
conquest of territories overseas, articulating race
and labor, land and people on the basis of material
gains (Escobar 2007; Walsh 2012). As Escobar
(1998) explained, concepts like “poverty,” “Third
World,” or “underdevelopment” were coined to
globally promote the First World’s capitalist
model of development, imposing extractive and
monocultivation economies, with extended costly
credits to Southern countries. This has ended up in
the displacement and the loss of the territories of
Indigenous, Mestizo Peasant, and Afro-
descendent rural communities, with devastating
impact on women and children.
Coloniality, the dark face of modernity, has
denied and made invisible epistemic rationalities
and cosmovisions different from those of
European White men origin (coloniality of knowl-
edge), dehumanizing women and men from
non-European populations based on the reason-
racial rationality of “civilized individuals”
(coloniality of being) (Walsh 2008). Many ancient
worldviews and epistemologies understood the
feminine and masculine as complementary; the
masculine and feminine duality-unit was an inte-
gral part of the creation of the cosmos, of its
(re) generation, and maintenance (Marcos 2018).
Diverse cosmogonies recognize not only gods but
goddesses such as Pacha Mama or Mother Earth,
source of life and wisdom for Indigenous peoples
(Green 2011), or Lemanjá or Yemanyá, the mother
of all Orishas (divinities or gods), the womb from
which all the world's oceans were born for peoples
of the African diaspora (Allegue 2020; Simpson-
Wilkey et al. 2020). However, the European con-
quest and colonization of territories overseas was
expanded under the patriarchy’s umbrella of the
Christian monotheistic culture, which has been
detrimental to the subjectivities of the diverse
5
Our own translation to English from Spanish.
5
Indigenous and African origin people across all
Latin America.
Undermining the feminine in non-European
cosmogonies increased patriarchal traditions
under colonialist domination up to today. Chris-
tian colonizers declared these cosmogonies super-
stitious and inferior; they were violently banned,
some of them giving rise to what Paredes (2014)
call a patriarchal junction, the crossing between
ancestral patriarchal practices and Western
male-centered culture. Today, women’s from
Indigenous, Afro-descendant, and Mestizo Peas-
ant origin have called the attention to the com-
plexity of being doubly oppressed: by the
dominant colonial culture and by their own tradi-
tions. As the Maya leader woman Lorena Cabnal
expressed: “I was told that most of us Indigenous
peoples lived in harmony; then I begin looking at
my own world and recognized forms of machismo,
what I later called the original ancestral patriar-
chy” (in Giménez and Bravo 2017: 1).
Feminisms from the South (decolonial, popu-
lar, community or Abya Yala6 feminisms)
(Espinosa et al. 2013; Gargallo 2012) emerge as
a political and ethical project, a new epistemolog-
ical and political pathway, developed from, to,
and through women from the South. They are
diverse projects that propose the deconstruction
of the current colonial/modern project, where race
has been inseparably linked to a hierarchical divi-
sion of the world, subjugating racialized women’s
bodies, labor, thoughts, knowledge, and rights.
They are made up of diverse efforts to subvert
historical determinisms, discover new roads for
humanity, and tell other stories. They bring to
light racialized women’s voices, wisdom, and
know-how that for years have been made invisible
and silenced by hegemonic male colonialist
discourses.
As Lugones (2008) explains, an
intersectionality perspective of gender, race, and
class is needed to interpret the complex realities
that Latin American women from Indigenous,
6
Abya Yala is the name given to Latin America by the
Gunadule people, who inhabit the region between Panama
and Colombia since precolonial times. It means land in full
maturity or land of vital blood.
6 Feminisms
Afro-descendent, and Peasant Mestizo origin
endure. This means recovering their own selves,
knowledges, mysticism, and stories from which
they were dispossessed, as well as re-encountering
and re-signifying their own bodies. Bodies that
cannot be understood without the access to the
territory, the water, and land that give them life.
As expressed by the Maya feminist Lorena Cabnal:
I assume the recovery of my expropriated body for
the generation of life, joy, vitality, pleasures, and the
construction of a liberating knowledge for my own
decision making. However, this personal power
needs to go along with the defense of my land
territory, because I cannot conceive my own
woman’s body without a space on earth that dig-
nifies my existence and promotes my life in full-
ness. (Cabnal & ACSUR- Las Segovias 2010a,
p. 23)7
Feminisms from the South unfold from the
voices of marginalized women in Latin America,
who take a different stand-up from modern urban
“Western” middle/upper class feminisms, which
have had difficulties in acknowledging the com-
plex struggle that diverse Afro-descendent, Indig-
enous, or Mestizo Peasant women undergo: for
one side, the anti-imperial and anti-colonial resis-
tance they entail collectively against territorial
displacement, labor exploitation, and extractive
economies. For the other side, creating organiza-
tional and creative strategies to change patriarchal
beliefs and practices at the interior of their own
families and communities to transform authoritar-
ian and violent patterns and behaviors of leaders,
fathers, partners, and other male members of their
communities, who are oppressed as well
(Gargallo 2012; Paredes 2014).
Transforming Women’s Oppressive
Realities: Some Experiences from
the Ground
The following are a few examples from the many
diverse initiatives that describe how feminisms
from the South in Latin America are growing by
creating alternative historical projects to build
7
Our own translation to English from Spanish.
solidarity networks and actions to radically trans-
forming existing structures, institutions, and
power relations, towards what Catherine Walsh
calls, the depatriarchalization, decolonization,
and demercantilization of life, nature, and terri-
tories (Walsh 2013).
The Rural Women Workers Movement
emerged in 2004, as a political faction at the
interior of the Landless Workers' Movement
(Movimento dos Trabalhadores Sem Terra,
MST) in Brazil, to bring to light the silences but
also the voices of rural women. Since the creation
of the MST in 1986, the place of peasant and
working women within the movement was not
noticeable. They had to rethink themselves and
consolidate their participation, both for them-
selves and for their peers, to become visible as
political subjects. As the leader Etelvina Masioli
said, “It cannot be accepted that the same hand
that plants agroecology and propose an equal
society, it is the same hand that hits, mistreats,
assaults, and represses a woman” (in Longo
2015: 166). The MST, through women’s leader-
ship, has thus become a peasant feminism, a
decolonial project against patriarchy and the com-
modification of the earth and life. It has been
inspiring the construction of community and sol-
idarity feminisms around the world.
A similar purpose on building a peasant femi-
nism can be found in the experience of the Asso-
ciation of Organized Women of Yolombó
(AMOY) in Colombia. As Cárdenas (2013)
describes, AMOY was born in 1995 in the midst
of the Colombian armed conflict, oriented to pro-
tect rural women’s human rights and territories;
promote their autonomy, subsistence, and sustain-
ability; support their visibility in political and
communitarian spheres; and strength their resis-
tance practices exercised in defense of their lives
and their territories. Women meet in group and
start together the recovery and reconstruction of
their identities as peasant women. The collective
work was a strategy for the construction of their
autonomy in different aspects: productive, indi-
vidual, family, and community, all interrelated
and understood as a complex fabric of vital
relationships.
Feminisms
Communitarian Indigenous feminisms can
be appreciated in the initiatives of the Aymara
Women Creating Community in Bolivia as well
as the Xinka women of the Association of Indig-
enous Women of Santa María in the mountain of
Xalapán, Guatemala. They shared the common
effort of working for the recognition of their own
oppressions and rebellions as Indigenous women
but also in the defense of their ancestral territories,
which are inhabited by women themselves
(Cabnal 2010a, b; Guzmán 2015). These commu-
nitarian Indigenous feminisms aim to create, rec-
reate, and mobilize concepts, reflections, and
proposals emphasizing solidarity. They are
diverse and plural experiences committed to trans-
form Indigenous women’s oppressive history and
reality because of ancestral patriarchal believes
crossed with Western colonial patriarchy and
racism.
The African diaspora feminisms emphasize
the particularities of black women’s own situated
struggles, considering the devastating historical
consequences of slavery, reproduced up to today
by racism, poverty, and violence. From the
intersectionality perspective, the dimensions of
race, gender, and class are inseparable identity
components in their different experiences; these
dimensions highlight the matrix of domination
that affects black women’s lives in a differentiated
way (Jabardo 2012). For Betty Lozano Lerma
(2015), feminism cannot be one because women
are diverse. She has contributed to the consolida-
tion of a black, popular, and decolonial feminist
project, from which to make visible the discrimi-
nation of black women and the claim for their
rights. Lozano Lerma (2010) highlights how var-
ious black women construct subversive proposals
of the social order that oppresses them in different
ways, due to their racialized condition and their
poverty. Cogollo, Flórez and Ñáñez (2004) illus-
trate, for example, the Afro-Caribbean women’s
struggle to strengthen their rights and participa-
tion in private and public spaces, while
questioning the unequal relations with their male
partners that cause them suffering and unhappi-
ness. Nonetheless, they invite not to ignore the
7
complex psychological vulnerability and eco-
nomic oppression that Afro men from their own
communities endure as well. Francia Márquez
(2018), as a renown environmental activist,
human rights defender, and leader of the Afro
and artisanal mining communities from the
Colombian Pacific region, emphasizes how a fem-
inist position must be interwoven with the defense
and care of local communities’ lands and the
environment. This means making visible and
strengthening the fundamental role of women in
the care of life in all its manifestations. For
Márquez (2019), patriarchy together with racism
and capitalism have been the forms of oppression
that are destroying the planet, putting it at high
risk and threatening the lives of women and girls
in multiple ways.
The above are just a few examples of the large
diversity of women’s voices from Latin America,
which have been contributing to enhance the fem-
inisms from the South perspective as a plural and
shared creation in solidarity, looking forward to
build other possibilities of being and living differ-
ently from the modern individualistic and con-
sumerist society. They are being configured as a
political, epistemic, ontological, pedagogical, and
intercultural ethical project, opening new avenues
towards other possible knowledges, views, lan-
guages, and ways of thinking; other possibilities
of living with the others and nature.
Some Conclusions – The Feminist
and Humanistic Quest: Transforming
Exploitive Relations Between People
and with Nature
Despite so many historical, geographical, and
political differences, the feminist movement has
been creating common routes, although shaped
from different women’s paths. As Freire
expressed: “I live history as a time of possibility
and not as following a determined existence”
(2012: 98–99). Possibility understood as open-
ness to transform oppressed situations, to change
a reality conceived as immutable, to look at
8 Feminisms
dreams, and create together a utopia. Since its
naissance, feminist thought has strongly worked
to demystify and denaturalize the ways of being,
doing, and feeling, which have determined the
way women are understood and understand them-
selves through history. In this way, feminism, in
its different expressions, has questioned the role
that men and women have occupied in society,
supported by an alleged biological determinism
that undervalues women. It has been opening
paths towards the construction of other possibili-
ties of being, other ways in which women can be
recognized and recognize themselves.
Feminisms from the South take shape from the
voice of marginalized and racialized women in
Latin American, asking questions to the academic
world that otherwise would not have been asked.
They are a quest to advance women’s human
rights as part of the struggle against racism,
ethnocide, and the domination and subjugation
of entire populations, who have been considered
primitive and inferior by different economic pow-
ers. It also means the defense of the territories,
water sources, and ecosystems in which women
recreate life, recognizing nature rights as well. A
plural and solidarity feminism cannot be built
without considering the human rights of
impoverished women from the South to health,
education, and political participation. This means
to all of us to support the defense of their terri-
tories and ecosystems from predatory economies,
the territories in which they build life with their
communities.
References
Allegue, Leonardo. (2020). ¿Qué es y qué simboliza
Iemanjá? (Interview). Buenos Aires: Ministerio de
Cultura. Available: https://www.cultura.gob.ar/
yemanya-reina-de-las-aguas-madres-de-los-orishas-
8697/.
Arnot, Madeleine. (1995). Feminismo y educación
democrática. In Volver a pensar la educación (Vol. I):
Política, educación y sociedad (pp. 307–326). La
Coruña/Madrid: Fundación Paideia y Ediciones
Morata.
Bachofen, Johann. (1998). Mitología arcaica y derecho
materno. Barcelona: Antrophos.
Beauvoir, Simone. (1998). El segundo sexo. Madrid:
Cátedra.
Cabnal, Lorena. (2010a). Feminismos diversos: el
feminismo comunitario. Madrid: ACSUR-Las
Segovias, Asociación para la cooperación con el Sur.
Available: https://porunavidavivible.files.wordpress.
com/2012/09/feminismos-comunitario-lorena-cabnal.
pdf.
Cabnal, Lorena. (2010b). Acercamiento a la construcción
de la propuesta de pensamiento epistémico de las
mujeres indígenas feministas comunitarias de Abya
Yala. In Feminismos Diversos: El Feminismo
Comunitario. Guatemala: Acsur.
Cárdenas, Sonia. (2013). Autonomía, subsistencia y
sustentabilidad: apuestas de mujeres campesinas aun
en contextos hostiles. Revista de la Facultad de
Trabajo Social, 29(29), 83–101. Available: https://
revistas.upb.edu.co/index.php/trabajosocial/article/
viewFile/2328/2072.
Castells, Manuel. (1998). El fin del patriarcado:
movimientos sociales, familia y sexualidad en la era
de la información. In M. Castells (Ed.), La era de la
información: Economía, sociedad y cultura (Vol. 2, pp.
159–267). Madrid: Alianza Editorial.
Chávez Ixcaqui, Aura Lolita. (2014). Mujeres indígenas,
cuerpos, territorios y vida en común. Colección
Feministas Siempre. Madrid: ACSUR-Las Segovias,
Asociación para la cooperación con el Sur. Available:
https://suds.cat/es/publicacions/feminista-siempre-
mujeres-indigenas-cuerpos-territorios-y-vida-en-
comun/.
Chesler, Phyllis & Hughes, Donna. (2004). Feminism in
the 21st century. The Washington Post, February
22, 2004.
Cogollo, Julia; Flórez, Juliana & Ñáñez, Angélica. (2004).
El patriarca imposible. In E. Restrepo, A. Rojas, &
F. García (Eds.), Conflicto e (in) visibilidad Retos de
los estudios de la gente negra en Colombia
(pp. 195–209). Popayán: Editorial Universidad del
Cauca.
Coronado, Nuria. (2017). El feminismo es una revolución
pacífica. Entrevista a Nuria Varela. Diario 16, Sevilla
(Spain). Available: https://diario16.com/feminismo-
una-revolucion-pacifica/
Escobar, Arturo. (1998). La invención del Tercer Mundo:
Construcción y deconstrucción del desarrollo. Bogotá:
Norma.
Escobar, Arturo. (2007). Worlds and knowledges other-
wise. The Latin American modernity/coloniality
research program. Cultural Studies, 21(2–3), 179–210.
Espinosa, Yuderkys; Gómez, Diana; Lugones, María &
Ochoa, Karina. (2013). Reflexiones pedagógicas sobre
el feminismo descolonial: un diálogo a cuatro voces. In
C. Walsh (Ed.), Pedagogías decoloniales: prácticas
insurgentes de resistir, (re)existir y (re)vivir Tomo I
(Serie Pensamiento Descolonial) (pp. 404–441). Quito:
Abya Yala. Recuperado de http://www.reduii.org/cii/
sites/default/files/field/doc/Catherine%20Walsh%20-%
20Pedagog%C3%ADas%20Decoloniales.pdf.
Feminisms
Estevez, Ariadna. (2018). Introducción al seminario: Los
derechos humanos desde la crítica feminista. México:
Instituto de Estudios Críticos. Disponible: https://
17edu.org/los-derechos-humanos-desde-la-critica-
feminista/.
Fernández, Blanca. (2018). El feminismo es la revolución
pacífica triunfante del siglo XX. Noticias de Navarra,
Pamplona (Spain). Available: https://www.noticias
denavarra.com/2018/03/08/sociedad/navarra/el-
feminismo-es-la-revolucion-pacifica-triunfante-del-
siglo-xx
Freire, Paulo. (2012). Pedagogía de la indignación. Cartas
pedagógicas para un mundo revuelto. Bueno Aires:
Siglo Veintiuno Editores.
García, Leonardo. (2015). Nuevas masculinidades:
discursos y prácticas de resistencia al patriarcado.
Flacso: Ecuador. Recuperado de https://biblio.
flacsoandes.edu.ec/libros/digital/55344.pdf.
Gargallo, Francesca. (2012). Los feminismos
comunitarios. In F. Gargallo (Ed.), Feminismos desde
Abya Yala. Ideas y proposiciones de las mujeres de
607 pueblos en nuestra América (pp. 163–214).
Bogotá: Ediciones desde abajo. Available: https://
francescagargallo.files.wordpress.com/2014/01/
francesca-gargallo-feminismos-desde-abya-yala-
ene20141.pdf.
Geldres, Denis; Vargas, Rosamarina; Ariza, Gloria &
Gaviria, Silvia. (2013). Hombres cuidadores de vida.
Modelo de sensibilización y formación en
masculinidades género-sensibles y prevención de las
violencias hacia las mujeres. Medellín: Universidad
CES y Alcaldía de Medellín.
Giménez, Jaime & Bravo, Esteffany. (2017). Lorena
Cabnal: La indígena desterrada por feminista. El País,
México, 9 June 2017. Available: https://elpais.com/
elpais/2017/06/06/planeta_futuro/1496756692_
101038.html
Grain, Katerina. (2017). Why the LGBTQ+ community
needs feminism. LGBTQ American History For the
People. Blog, April 23, 2017. Available: https://
medium.com/lgbtq-american-history-for-the-people/
why-the-lgbtq-community-needs-feminism-
e15141fb1e03
Green, Abadio. (2011). Significados de vida: espejo de
nuestra memoria en defensa de la madre Tierra
(Anmal Gaya Burba: isbeyobi daglege nana nabgwana
bendaggegala). Tesis doctoral, Facultad de Educación,
Universidad de Antioquia, Medellín.
Guzmán, Adriana. (2015). Feminismo Comunitario-
Bolivia. Un feminismo útil para la lucha de los pueblos.
Revista con la A, Feminismos en América Latina, 38,
1–3. Retrieved from: https://conlaa.com/feminismo-
comunitario-bolivia-feminismo-util-para-la-lucha-de-
los-pueblos/?output¼pdf.
Harding, Sandra. (1996). Ciencia y feminismo. Madrid:
Ediciones Morata. (Primera edición en inglés: The
science question in feminism. Ithaca: Cornell Univer-
sity Press, 1986).
9
Harding, Sandra. (2000). Gender, development, and post-
enlightenment philosophies of science. In U. Narayan
& S. Harding (Eds.), Philosophy for a multicultural,
postcolonial, and feminist world (pp. 240–261).
Bloomington: Indiana University Press.
Herrero, Yayo. (2012). Propuestas ecofeministas para un
sistema cargado de deudas. Revista de Economía
C r í t i c a , 1 3 , 3 0 – 5 4 . Av a i l a b l e : h t t p : / /
revistaeconomiacritica.org/sites/default/files/revistas/
Revista_Economia_Critica_13.pdf.
Herrero, Yayo. (2013). Ecofeminismo, más necesario que
nunca. Prólogo a la edición española. In M. Mies &
V. Shiva (Eds.), Ecofeminismo: Teoría, crítica y
perspectivas (pp. 7–10). Madrid: Icaria.
Hill Collins, Patricia. (2012). Rasgos distintivos del
pensamiento feminista negro. In M. Jabardo (Ed.),
Feminismos negros: una antología (pp. 99–134).
España: Traficante de sueños.
Hooks, Bell. (1984). Feminist theory: From margin to
center. Boston: South End Press.
Hooks, Bell. (2004). The will to change: Men, masculinity
and love. New York: Atria Books.
Jabardo, Mercedes. (2012). Introducción. Construyendo
puentes: en diálogo desde/con el feminismo negro. In
M. Jabardo (Ed.), Feminismos negros: una antología
(pp. 27–56). España: Traficante de sueños.
Keller, Evelyn. Fox. (1991). Reflexiones sobre género y
ciencia. Valencia: Ed. Alfons el Magnánim. (Primera
edición en inglés: Reflections on gender and science.
London/New Haven, 1985).
Lamas, Marta. (1996). La perspectiva de género. La Tarea,
Revista de Educación y Cultura, 47(8), 216–229.
Longo, Roxana. (2015). Mujeres Sin Tierra: un feminismo
campesino y popular. Diálogo con Etelvina Masioli,
dirigenta del MST de Brasil. In C. Korol & G. Castro
(Eds.), Feminismos populares: pedagogías y políticas
(pp. 13–24). Bogotá: La fogata editorial, América libre.
Lozano Lerma, Betty. (2010). El feminismo no puede ser
uno porque las mujeres somos diversas. Aportes a un
feminismo negro decolonial desde la experiencia de las
mujeres negras del Pacífico colombiano. Revista la
manzana de la discordia, 5(2), 7–24. Available: http://
revistas.univalle.edu.co/index.php/la_manzana_de_
la_discordia/%20article%20/view%20/1516.
Lugones, Maria. (2008). Colonialidad y género. Revista
Tabula Rasa, 9, 73–101. Recuperado de http://www.
redalyc.org/pdf/396/39600906.pdf.
Marcos, Silvia. (2018). Para teorizar el género en Meso-
américa: dimensiones ontológicas del quehacer
feminista descolonial. In Poéticas feministas
descoloniales desde el Sur. – 1 ed. Buenos Aires: Red
de Pensamiento Decolonial (RPD).
Márquez, Francia. (2018). Francia Márquez, la mujer que
puso en jaque a la minería ilegal y a las represas en
Colombia y acaba de ganar el premio Goldman.
Entrevista, BBC Mundo, 25 abril, 2018. Available:
https://www.bbc.com/mundo/noticias-43879742
Márquez, Francia. (2019). El patriarcado ha destruido este
planeta. Entrevista, Ellas Hoy. Retrieved from: https://
10
www.france24.com/es/20190428-ellas-hoy-francia-
marquez-colombia
Mina-Rojas, Charo. (2018). Las mujeres afrodescendientes
de Colombia se levantan en busca de justicia. ONU
Mujeres. 10 de enero de 2018. Available: https://
www.unwomen.org/es/news/stories/2018/1/from-
where-i-stand-charo-minas-rojas
Paredes, Julieta. (2014). Hilando fino desde el feminismo
comunitario. México: Cooperativa El Rebozo.
Recuperado de: https://sjlatinoamerica.files.
wordpress.com/2013/06/paredes-julieta-hilando-fino-
desde-el-feminismo-comunitario.pdf.
Pérez Sedeño, Eulalia. (2000). ¿El poder de una ilusión?:
Ciencia, Género y Feminismo. In M. T. L. de la Vieja
(Ed.), Feminismo: del pasado al presente. Salamanca:
Ediciones Universidad de Salamanca. Available:
https://www.oei.es/historico/salactsi/sedeno2.htm.
Santos, Boaventura de Souza. (2012). Public sphere and
epistemologies of the South. Africa Development,
XXXVII(1), 43–67.
Shea, Christine. (1998). Critical and constructive Postmod-
ernism: The transformative power of holistic education.
In H. S. Shapiro & D. Purpel (Eds.), Critical social
issues in American education: Transformation in a
postmodern world (pp. 337–354). Mahwah: Lawrence
Erlbaum.
Simpson-Wilkey, LaJuan; Smith McKoy, Sheila & Bridges
Eric. (Eds.). (2020). Recovering the African feminine
View publication stats
Feminisms
divine in literature, the arts, and practice: Yemonja
awakening. Lanham: Lexington Books.
Vandana, Shiva. (2001). Pasajes escogidos del testimonio
del Tribunal de las Mujeres, África del Sur, el 8 de
marzo de 2001. Recuperado de https://www.margen.
org/global/shiva.html
Varela, Nuria. (2005). Feminismo para principiantes. Bar-
celona: Ediciones B.
Walsh, Catherine. (2008). Interculturalidad,
plurinacionalidad y decolonialidad: las insurgencias
político epistémicas-de refundar el Estado. Revista
Tabula Rasa, 9, 133–151. Available: http://www.
scielo.org.co/pdf/tara/n9/n9a09.pdf.
Walsh, Catherine. (2012). Interculturalidad y (de)-
colonialidad: Perspectivas críticas. Visão Global, 15
(1–2), 61–74.
Walsh, Catherine. (Ed.). (2013). Pedagogías decoloniales:
prácticas insurgentes de resistir, (re)existir y (re)vivir,
Tomo I. Serie Pensamiento Descolonial. Quito: Abya
Yala. Available: http://www.reduii.org/cii/sites/default/
files/field/doc/Catherine%20Walsh%20-%20Pedagog
%C3%ADas%20Decoloniales.pdf
Wylie, Alison. (2001). El feminismo en la filosofía de la
ciencia: Dándole un sentido a la contingencia y a la
limitación. In M. Fricker & J. Hornsby (Eds.),
Feminismo y filosofía: Un compendio (pp. 181–199).
Barcelona: Idea Universitaria.