Simone de Beauvoir's The Second Sex has been heralded as a canonical text of feminist theory. The book focuses on providing an account of the lived experience of woman that generates a condition of otherness. However, I contend that it falls short of being able to account for the multidimensionality of identity insofar as Beauvoir's argument rests upon the comparison between racial and gendered oppression that is understood through the black–white binary. The result of this framework is the imperceptibility of (...) identities at the crossroads between categories of race and gender. Hence, the goal of this article is to explore the margins of Beauvoir's work in order to decenter the “other” of The Second Sex and make known what is made imperceptible by its architecture, using Latina identity as an interventional guide. I conclude that given the prominence of The Second Sex in feminist theory, this shortcoming must be addressed if feminist theorists are to use it responsibly. (shrink)

pThrough the form of a letter, I engage my mentor, Jorge J. E. Gracia, in his own biographical articulation of life. While the letter was not included in the volume for which it was originally written, it was read to Gracia before he passed, and I could not be more honored. In the end, that is all that really matters. In the words that follow I take a moment to reflect on Jorge’s life and work as I process his passing./p.

This essay explores the philosophical productions of women from the Spanish speaking Caribbean. Here the Caribbean is understood as a multiplicitous and polyphonic space that exists amidst modernities engendered by colonization. I present the intellectual contributions of Luisa Capetillo, Ofelia Rodríguez Acosta, Petronila Angélica Gómez, Ochy Curiel, Yuderkys Espinosa Miñoso, and Yomaira Figueroa as fertile philosophical starting points from which to frame a feminist tradition of the Spanish‐speaking Caribbean that appreciates the multiple and often conflicting body of ideas that emerge (...) from within a sea of islands. (shrink)

This essay explores the philosophical productions of women from the Spanish speaking Caribbean. Here the Caribbean is understood as a multiplicitous and polyphonic space that exists amidst modernities engendered by colonization. I present the intellectual contributions of Luisa Capetillo, Ofelia Rodríguez Acosta, Petronila Angélica Gómez, Ochy Curiel, Yuderkys Espinosa Miñoso, and Yomaira Figueroa as fertile philosophical starting points from which to frame a feminist tradition of the Spanish‐speaking Caribbean that appreciates the multiple and often conflicting body of ideas that emerge (...) from within a sea of islands. (shrink)

On June 12, 2016, the world witnessed one of the deadliest single shooter massacres in U.S. history. Fifty persons were killed and fifty-three were critically injured. Of those fifty, twenty-three were Puerto Rican; 90% of those killed were Latinx. Their faces spanned the racial kaleidoscope of the African, Latinx, and Indigenous diaspora. Most of them were working class and extremely young (Ochoa 2016). However, these particularities went largely omitted from the coverage of the event that swept the nation under the (...) label of an LGBTQ hate crime. The ubiquity of death of color in the U.S. cannot be overstated. Indeed, many pulses have been lost outside of Pulse nightclub. To many, June 12 may seem like a day among many, lost to the memorials of death no one really wants to remember. In this paper I explore June 12 as we turn the page on its sixth year of remembrance. I make the case for a reading of June 12 as more than an LGBTQ hate crime, but rather as emblematic of a battleground of a sacred space (Latin night at the gay bar) for queer bodies of color. The project establishes a more complex framework for understanding what took place on June 12 that can appreciate the ethno-racial, spiritual, and queer dimensions that foregrounded the event. I maintain that the method of analysis necessitates a different model of theorizing, one that can crystalize the sexuality of terrorism, the whiteness of homonationalism, and thereby the importance of creating sacred space for Latinx queer subjects, many of whom, in the context of June 12, form part of the Puerto Rican diaspora. (shrink)