About this topic
Summary This category covers discussions of various relevant topics associated with Latinas in the U.S.  Some of these topics include the importance of lived experience in theorizing selfhood and identity, intersectional analyses of the condition of U.S Latinas (analyses that take into consideration the intersection between race, class, gender, sexuality, nationality, religion  and other axes of oppression),  cross-cultural communication, relationship between women of color feminisms and white feminisms as well as development of theories of resistance to oppression and  of coalitions across differences.  The category includes philosophical writings as well as interdisciplinary writings that make use of a plurality of methodologies.
Key works Latina feminism owes a great deal to the work of Chicana theorist Gloria Anzaldúa, specifically her 1987 groundbreaking work Borderlands/La Frontera, The New Mestiza (Anzaldúa 1987). Key works by Latina feminist philosophers  include Lugones 2003, Alcoff 2006 and Schutte 1998. For a cluster on Latina feminism from a philosophical perspective see Ortega 2016. For a general introduction to Latina feminisms see Ortega 2015. For an anthology that includes work on both U.S Latina Feminisms and Latin American Feminisms see Pitts et al 2020.
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252 found
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  1. Comparative race, comparative racisms (2007).Linda Martin Alcoff - manuscript
  2. Radical multiculturalism and women of color feminisms.María Lugones - forthcoming - Revista Internacional de Filosofía Política.
  3. Women of Color Structural Feminisms.Elena Ruíz - forthcoming - In Shirley-Anne Tate (ed.), The Palgrave Handbook on Critical Race And Gender.
    One way to track the many critical impacts of women of color feminisms is through the powerful structural analyses of gendered and racialized oppression they offer. This article discusses diverse lineages of women of color feminisms in the global South that tackle systemic structures of power and domination from their situated perspectives. It offers an introduction to structuralist theories in the humanities and differentiates them from women of color feminist theorizing, which begins analyses of structures from embodied and phenomenological st¬¬andpoints--with (...)
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  4. Between Hermeneutic Violence and Alphabets of Survival.Elena Ruíz - forthcoming - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press.
    This essay addresses structural violence against Latinas by looking at the existential toll different forms of cultural violence take on us. In particular, it looks at linguistic violence and the role lesser-known violences play in the intergenerational continuation of colonial violence, such as hermeneutic violence. Defined as violence done to systems of meaning and interpretation, hermeneutic violence is discussed at length in relation to the experience of harm and injury. The essay further explores some resistant epistemic practices Latina feminists have (...)
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  5. Linguistic Rupture, Racialization, and Resistance in Latina/Latinx Feminisms: A Critical Phenomenological Approach.Erika Grimm - 2023 - Dissertation, The Pennsylvania State University
  6. “What Would it Take You to See Me Unbroken”? Insights from María Lugones on Cultivating Loving Perception in Teaching.Cristina Cammarano - 2022 - Philosophy of Education 78 (1):1-13.
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  7. Pensamento pós-colonial, gênero e poder em María Lugones: multiplicidade ontológica e multiculturalismo.Guilherme Paiva de Carvalho - 2022 - Trans/Form/Ação 45 (spe):311-338.
    Resumo: O artigo objetiva refletir sobre as concepções de gênero, poder, multiplicidade e multiculturalismo, em María Lugones, analisando o modo como sua teoria se associa ao pensamento pós-colonial. Para tanto, aborda a perspectiva do pensamento pós-colonial e a noção de colonialidade do poder, considerando o sistema moderno/colonial de gênero. As teorias pós-coloniais criticam o paradigma epistemológico do Ocidente e a hierarquização baseada na distinção entre humanos e não humanos, colonizador e colonizado. Em sua análise do sistema moderno/colonial, María Lugones introduz (...)
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  8. Decolonial Feminism in Abya Yala: Caribbean, Meso, and South American Contributions and Challenges.Yuderkys Espinosa Miñoso, Maria Lugones & Nelson Maldonado-Torres (eds.) - 2022 - Rowman & Littlefield Publishers.
    This book provides an introduction to the key arguments in decolonial feminism, particularly, the coloniality of gender, the critique of white and Eurocentric feminisms, the imbrication between gender, race, and colonialism, feminicides, and the coloniality of democracy and public institutions.
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  9. Feminisms of the Spanish-speaking Caribbean1.Stephanie Rivera Berruz - 2021 - Philosophy Compass 16 (10):e12766.
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  10. The Ability System and Decolonial Resistance: The Case of the Victorian Invalid.Rachel Cicoria - 2021 - Journal of World Philosophies 6 (2):45-60.
    Determinations of ability/disability are rooted in coloniality, specifically in categorizations of race, gender, and animality as they bear on social formations. I elucidate this rootedness by weaving the “coloniality of ability” into María Lugones’ accounts of the coloniality of gender and the colonial-modern system as founded on the “human-nonhuman” difference. This enables me to reveal an “ability system” based on the “ability-bestiality” difference and delineate with more specificity liminal sites of oppression and resistance across the heterogeneous socialities of coloniality-modernity. From (...)
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  11. Retro-Sex, Anti-Trans Legislation, and the Colonial/Modern Gender System.Marie Draz - 2021 - philoSOPHIA A Journal of transContinental Feminism 11 (1-2):26-48.
    This essay uses Maria Lugones’s account of the colonial/modern gender system to analyze the retro-use of “biological sex” in recent anti-trans legislation. The retro-use of sex refers to the role of sex in legislation that has been widely described by critics as moving the U.S. backward in time, or as a rollback of trans rights. The essay argues that Lugones’s theorization of the sex/gender distinction in the context of colonialism offers a better way of understanding the retro-use of sex in (...)
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  12. Would You Think What You Would Not Live?Michael Roy Hames-García - 2021 - Journal of World Philosophies 6 (2):230-241.
    María Lugones was a feminist philosopher whose work spanned four decades, two continents, and multiple languages. Over the course of her career, her writing made major contributions to feminist ethics, the philosophy of race, lesbian epistemology, and decolonial thought. She passed away on July 14, 2020, after many years of poor health, leaving behind an influential legacy and a substantial body of unpublished work.
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  13. On Decolonizing Social Ontology and the Feminist Canon for Transnational Feminisms.Pedro Monque - 2021 - Metaphilosophy 52 (1):127-141.
  14. In-Between-Worlds and Re-membering.Mariana Ortega - 2021 - Philosophy Today 65 (2):449-458.
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  15. To Decolonise is to Beautify: A Perspective from Two Transgender Latina Makeup Artists in the US.Karla M. Padrón - 2021 - Feminist Review 128 (1):156-162.
  16. The Polymorphism of Necro-Being.Andrea J. Pitts - 2021 - Journal of Philosophy of Disability 1:117-143.
    In this paper, I examine the writings of African American philosopher Leonard Harris as an author who has been read primarily for his contributions to the study of Africana philosophy, U.S. pragmatism, and moral philosophy. Despite contributions to bioethics and reflections on systemic racism within the context of institutional medical settings, Harris’s work has yet to be read in terms of its relevance for disability critique. This paper demonstrates how Harris’s writings may be read as contributing to the field of (...)
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  17. A/parecernos: Rethinking the Multiplicitous Self as “Haunted” with Anzaldúa, La Malinche, and Other Ghosts.Rebekah Sinclair & Margaret Newton - 2021 - The Pluralist 16 (1):49-57.
    Unlike many theories of the self found in Western philosophy, Maria Lugones and Mariana Ortega argue that subjectivity is multiplicitous in ways that defy the either/or logic of colonial Western thought. They also center liminal subjects, take embodiment seriously, and position multiplicitous subjects as always already in the borderlands. Their accounts of multiplicity are grounded in their lived experiences. Nevertheless, Lugones and Ortega disagree on the ontological and existential statuses of the multiplicitous self. While Lugones defends ontological pluralism and the (...)
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  18. Oxford Handbook of Feminist Philosophy.Ásta Sveinsdóttir & Kim Q. Hall (eds.) - 2021
    This exciting new Handbook offers a comprehensive overview of the contemporary state of the field in feminist philosophy. The editors' introduction and forty-five essays cover feminist critical engagements with philosophy and adjacent scholarly fields, as well as feminist approaches to current debates and crises across the world. Authors cover topics ranging from the ways in which feminist philosophy attends to other systems of oppression, and the gendered, racialized, and classed assumptions embedded in philosophical concepts, to feminist perspectives on prominent subfields (...)
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  19. Secular Decolonial Woes.Rafael Vizcaíno - 2021 - Journal of Speculative Philosophy 35 (1):71-92.
    This essay builds on a recent intervention made by Mariana Ortega, who has called on philosophers committed to decolonization to avoid reproducing “colonial impulses and erasures” in the very attempt to advance epistemic decolonization. When connected to “practices of un-knowing,” these tendencies become an “affliction,” which Ortega labels with the notion of “decolonial woes.” The author focuses on the reception of the spiritual elements in Anzaldúa’s work to identify a specifically secular form of a decolonial woe: the disregard for the (...)
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  20. Lugones's World-Making.Linda Martín Alcoff - 2020 - Critical Philosophy of Race 8 (1-2):199-211.
    This article reflects on the worlds that María Lugones has made and has transformed, particularly for the doing of feminist theory. Thus this article will be more exploratory than argumentative: to explore the lessons that Lugones's work holds, especially her work on pluralist feminism, world-traveling, the uses of anger, boomerang perception, and the multiplicitousness of both our selves and our communities, for our twenty-first-century challenges. This article argues that Lugones's work addresses how to negotiate conflicts that arise within social movements (...)
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  21. Decolonizing Feminist Theory: Latina Contributions to the Debate.Linda Martín Alcoff - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 11-28.
    This chapter suggests an approach to decolonial feminism drawing from Latina feminist theory and practice. Rejecting an imperial feminism involves something else besides “going local”: it requires a genuine reorientation of feminist theory toward the everyday. This chapter considers how this affects the central debates about gender identities and gender liberation. How might we approach gender questions in the context of learning from, rather than teaching, lo cotidiano of the impoverished? This would counter the popular accounts of identity formation that (...)
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  22. Gloria Anzaldúa as philosopher: The early years.Mariana Alessandri - 2020 - Philosophy Compass 15 (7).
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  23. Interlocking, Intersecting, and Intermeshing: Critical Engagements with Black and Latina Feminist Paradigms of Identity and Oppression.Kathryn Sophia Belle - 2020 - Critical Philosophy of Race 8 (1-2):165-198.
    Inspired by Mariana Ortega's invitation to reflect on diverse iterations of intersectionality, this article focuses on María Lugones's engagements with two Black feminist concepts, namely, interlocking oppressions and intersectionality. It explores these concepts alongside Lugones's use of her own terms such as intermeshed, curdling, multiplicity, and fusion, in several paradigm shifting essays, specifically, “Purity, Impurity, and Separation”, “Tactical Strategies of the Street Walker”, “On Complex Communication”, “Heterosexism and the Colonial/Modern Gender System”, “Toward a Decolonial Feminism”, “Methodological Notes Toward a Decolonial (...)
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  24. Toward a Decolonial Feminist Anticapitalism: María Lugones, Sylvia Wynter, and Sayak Valencia.Ashley J. Bohrer - 2020 - Hypatia 35 (3):524-541.
    This article traces the centrality of capitalism in the work of three decolonial feminists: María Lugones, Sylvia Wynter, and Sayek Valencia. Elaborating on the role of capitalism in each of their work separately, I argue that each of these thinkers conceptualizes capitalism in a novel and urgent way, charting new directions for both theory and social movement practice. I thus argue that the decolonial feminist tradition holds crucial philosophical and historical resources for understanding the emergence of capitalism and its endurance.
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  25. Privileged Ignorance, “World”-Traveling, and Epistemic Tourism.Melanie Bowman - 2020 - Hypatia 35 (3):475-489.
    In this article I am concerned with how relatively privileged people who wish to act in anti-oppressive ways respond to their own ignorance in ways that fall short of what is necessary for building coalitions against oppression. I consider María Lugones's sense of “world”-travel and José Medina's notion of epistemic friction-seeking as strategies for combating privileged ignorance, and assess how well they fare when put into practice by those suffering from privileged ignorance. Drawing on the resources of tourism studies, I (...)
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  26. Teaching Gloria E. Anzaldúa: Pedagogy and Practice for Our Classrooms and Communities.Margaret Cantú-Sánchez, Candace de León-Zepeda & Norma Elia Cantú (eds.) - 2020 - University of Arizona Press.
    Gloria Evangelina Anzaldúa—theorist, Chicana, feminist—famously called on scholars to do work that matters. This pronouncement was a rallying call, inspiring scholars across disciplines to become scholar-activists and to channel their intellectual energy and labor toward the betterment of society. Scholars and activists alike have encountered and expanded on these pathbreaking theories and concepts first introduced by Anzaldúa in Borderlands/La frontera and other texts. Teaching Gloria E. Anzaldúa is a pragmatic and inspiring offering of how to apply Anzaldúa’s ideas to the (...)
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  27. Embodied Genealogies: Anzaldúa, Nietzsche, and Diverse Epistemic Practice.Natalie Cisneros - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 188-203.
    This chapter shows how Friedrich Nietzsche’s work on genealogy can be read critically and strategically alongside Gloria Anzaldúa’s thought to develop a conception of “embodied genealogy” as a mode of critical, historical, and transformative philosophical practice. Anzaldúa’s thought resonates with Nietzsche’s conception of genealogy, a method of philosophical practice that sheds critical light on dominant ways of knowing by calling into question assumptions about historical necessity and rational progress. Reading Anzaldúa’s work through this lens sheds light on her contributions to (...)
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  28. African, Latina, Feminist, and Decolonial: Marta Moreno Vega's Remembrance of Life in El Barrio in the 1950s.Theresa Delgadillo - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 157-170.
    This essay proposes that Marta Moreno Vega’s 2004 memoir, When the Spirits Dance Mambo, is a Latina feminist narrative that foregrounds African diaspora worldviews, thought, forms, and practices as resources for cultivating a path toward decoloniality. In this memoir, Abuela’s spiritual leadership and her introduction of the young Cotito into the practice of Espiritismo become a central prism through which Cotito innovatively apprehends the links between sacred and secular realms in the burgeoning mambo and salsa music scene of New York. (...)
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  29. Hallucinating Knowing: (Extra)ordinary Consciousness, More-Than-Human Perception, and Other Decolonizing Remedios within Latina and Xicana Feminist Theories.Pedro J. DiPietro - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 220-236.
    Through ancestral and submerged sensual repertoires, through healing practices, spoken word poetry, and other forms of psychic praxis, Latina and Xicana feminist theorizing resists the westernizing idioms of cognitive impairment. This chapter examines the ways that the coloniality of gender—as an injunction to inhabit heterosexualist, human-centered, notions of sanity—exclude Latina and Xicana experience and knowledge from the realm of cognitive accuracy. It suggests that heterosexualism creates conditions for hallucinations to arise within Latinx communities. Specifically, it explores healing traditions several centuries (...)
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  30. After the Hurricane: Afro-Latina Decolonial Feminisms and Destierro.Yomaira Figueroa - 2020 - Hypatia 35 (1):220-229.
    The first version of this piece was written for the opening panel of the 2017 Conference of the Association for Feminist Ethics and Social Theory in Florida. The panel, “Decolonial Feminism: Theories and Praxis,” offered the opportunity for Black and Latinx feminist philosophers and decolonial scholars to consider their arrival to decolonial feminisms, their various points of emergence, and the utility of decolonial politics for liberation movements and organizing. I was prepared to discuss some genealogies of US Latina decolonial feminisms (...)
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  31. Traveling the Soil of Worlds: Haunted Forgettings and Opaque Memories.Ege Selin Islekel - 2020 - Hypatia 35 (3):439-453.
    This essay works on the role of trauma and forgetting in the subjective formations of the world-traveler and la nueva mestiza. I investigate how forgetting affects the resistant capacities of these figures. I argue throughout that the memory of the world-traveler is an opaque memory, which is unintelligible for the hegemonic demands of transparency, and which forms the silt upon which the resistant possibilities of the world-traveler rest. The first part elaborates María Lugones's conception of world-traveling in relation to Gloria (...)
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  32. The Colonial/Modern [Cis]Gender System and Trans World Traveling.Brooklyn Leo - 2020 - Hypatia 35 (3):454-474.
    Trans of Color inclusion is not simply a gesture of affectionate commitment to María Lugones's theory of impure communities. Rather, it is required for the enactment of her liberatory theory within and across communities of color. While María Lugones's historico-theoretical analysis of the colonial/modern gender system relies upon anthropological citations of Native gender and sexual diversity, she argues that we must bracket gender for the benefit of [cis]women of color feminisms. However, if this bracketing does not first carefully uncover cisgender (...)
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  33. Gender and Universality in Colonial Methodology.María Lugones - 2020 - Critical Philosophy of Race 8 (1-2):25-47.
    This article offers a decolonial methodology that questions the universality tied to the concept of gender. While not questioning that the modern/colonial capitalist gender system is an oppressive, variable, systemic organization of power, it argues that it is not universal; that is, that not all peoples organize their relations in terms of and on the grounds of gender. Its aim is to offer a decolonial methodology to both study colonized people who live at the colonial difference, but also to engage (...)
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  34. Revisiting Gender: A Decolonial Approach.María Lugones - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 29-37.
    This chapter provides an analysis of the work of Rita Segato and María Lugones’s assessment of Segato’s approach to gender and questions of decoloniality. The chapter examines the concepts of “patriarchy” and “gender” from within several critical paradigms among communities of color, including, specifically, indigenous and Afro-descendant communities within Abya Yala (a Puna term for the geographic lands of the Americas). Lugones proposes that terms of analysis such as “patriarchy” and “gender” undermine the complexity of the relations of power constituted (...)
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  35. Complex Communication and Decolonial Struggles: The Forging of Deep Coalitions through Emotional Echoing and Resistant Imaginations.José Medina - 2020 - Critical Philosophy of Race 8 (1-2):212-236.
    This article elucidates and expands on María Lugones's account of complex communication across liminal sites as the basis for deep coalitions among oppressed groups. The analysis underscores the crucial role that emotions and resistant imaginations play in complex communication and world-traveling across liminal sites. In particular, it focuses on the role of emotional echoing and epistemic activism in complex forms of communication among oppressed subjects. It elucidates Gloria Anzaldúa's storytelling and Doris Salcedo's visual art as exemplary forms of epistemic activism (...)
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  36. Decolonial Feminist Movidas: A Caribeña (Re)thinks "Privilege," the Wages of Gender, and Building Complex Coalitions.Xhercis Méndez - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 74-94.
    This chapter examines the set of relational dynamics that produce the “wages of gender,” namely the economic, social, political, and psychological “privileges”/“benefits” one gets from identifying with, aspiring to, and manifesting dominant racialized and heteronormative conceptions of sex/gender. Rather than frame the benefits reserved for heterosexual, middle-class, white females as “privileges” and emphasize women of color’s systematic exclusion from those “privileges,” it instead homes in on the inextricable relational and intimate violence woven into those “privileges.” Building on the political work (...)
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  37. Vulnerable Bodies: Juana Alicia's Latina Feminism and Transcorporeal Environmentalism.Julie Avril Minich - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 281-292.
    This essay examines how the Chicana feminist muralist Juana Alicia fosters environmental justice activism that values vulnerable lives in her two most famous murals, both painted at Twenty-Fourth and York Streets in San Francisco’s Mission District: Las Lechugueras (1983) and La Llorona’s Sacred Waters (2004). It explores how Juana Alicia gives visual form to an environmental ethics that prompts a politics of inclusion, equitable resource distribution, and bodily diversity. Juana Alicia’s murals remind us what antiracist, feminist, disability, environmental, and other (...)
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  38. Cámara Queer: Longing, the Photograph, and Queer Latinidad.Mariana Ortega - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 264-280.
    This essay examines photographic representations of queer Latinidad. A longing to discover a photographic history of Latina lesbian desire prompts a discussion of queerness in the context of Latinx love, sexuality, and desire. By way of examples of photographic representations, queer Latinidad is presented as complex and capable of encompassing paradoxical but expansive, nondichotomous understandings of sexuality and of gender presentation. Such photographic representations also allow for disidentifications that introduce the possibility of desires that cut across races and racism. Following (...)
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  39. Queer Autoarte.Mariana Ortega - 2020 - Graduate Faculty Philosophy Journal 41 (1):207-232.
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  40. Enrique Dussel's Etica de la liberacíon, US Women of Color Decolonizing Practices, and Coalitionary Politics amid Difference.Laura E. Pérez - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 53-73.
    As a US woman of color and queer-centered critique, this chapter analyses coalitionary attempts that merely list oppressions yet reproduce them in their own failure to seriously engage the thought emanating from marginalized intellectuals, even within Third World and US people-of-color communities. To take seriously knowledge from negatively racialized and gendered US women of color is to engage that important bibliography/body of thought but also to examine and transform oneself. The essay specifically argues for recognition of the historic decolonial analyses (...)
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  41. Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance.Andrea J. Pitts, Mariana Ortega & José Medina (eds.) - 2020 - Oxford University Press.
    This volume brings together many prominent philosophical voices today focusing on issues of U. S. Latinx and Latin American identities and feminist theory. As such, the essays collected here highlight the varied and multidimensional aspects of gender, racial, cultural, and sexual questions impacting U.S. Latinx and Latin American communities today. The collection also highlights a number of important threads of analysis from fields as diverse as disability studies,aesthetics, literary theory, and pop culture studies.
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  42. Stylized Resistance: Boomerang Perception and Latinas in the Twenty-First Century.Stephanie Rivera Berruz - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 239-251.
    The chapter explores the perceptual and epistemic structures of boomerang perception, as developed by María Lugones, by focusing on contemporary lived experiences of Latinas of commercialization and homogenization. Boomerang perception is the mechanism through which people of color are constructed through a white imaginary lens and denied subjectivity. The internalization of boomerang perception subsequently yields horizontal hostilities whereby people of color construct each other through white eyes and engender a fake/real dichotomy that polices the boundaries of communities. The commercialization of (...)
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  43. Compelled to Cross, Tempted to Master: Affective Challenges in Lugones's Decolonial Feminist Methodology.Shireen Roshanravan - 2020 - Critical Philosophy of Race 8 (1-2):119-133.
    This article explores the affective challenges of María Lugones's coalitional imperative of decolonial feminism as it requires sustaining painful confrontations for acting in complicity with the very oppressions the aspiring decolonial feminist may have believed herself to be entirely against. Because the coalitional crossings necessary to Lugones's decolonial feminist methodology involves moving toward discomfort out of a sense of responsibility, the decolonial feminist may be tempted toward mastery of radical performance rather than self-transformation. As a possible way out of this (...)
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  44. Cultural Gaslighting.Elena Ruíz - 2020 - Hypatia 35 (4):687-713.
    This essay frames systemic patterns of mental abuse against women of color and Indigenous women on Turtle Island (North America) in terms of larger design-of-distribution strategies in settler colonial societies, as these societies use various forms of social power to distribute, reproduce, and automate social inequalities (including public health precarities and mortality disadvantages) that skew socio-economic gain continuously toward white settler populations and their descendants. It departs from traditional studies in gender-based violence research that frame mental abuses such as gaslighting--commonly (...)
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  45. Crossroads and In-Between Spaces: A Meditation on Anzaldúa and Beyond.Ofelia Schutte - 2020 - In Andrea Pitts, Mariana Ortega & José Medina (eds.), Theories of the Flesh: Latinx and Latin American Feminisms, Transformation, and Resistance. Oxford University Press. pp. 123-134.
    The essay focuses on Gloria Anzaldúa’s narrative of overcoming shame in Borderlands/La Frontera. It addresses the question of coming to terms with multiple conditions of oppression obstructing the creative agency of radical Latina subjects. The discussion occurs along two intersecting planes: (1) the existential question of self-knowledge as the self undergoes the difficult process of identifying and releasing the weight of past oppressions and (2) the situated character of Anzaldúa’s Chicana/Latina condition in light of the heteronormative and epistemic constraints she (...)
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  46. Border Zones, in-Between Spaces, and Turns: On Lugones, the Coloniality of Gender, and the Diasporic Peregrina.Ofelia Schutte - 2020 - Critical Philosophy of Race 8 (1-2):102-118.
    This article considers María Lugones's work in Pilgrimages/Peregrinajes, especially her association of the fragmented self with modernity, in order to understand the existential grounds of what she calls an impure, perceptually aware, mestizaje. It suggests that the impure Latina self validated thereby may be seen retrospectively as the forerunner of the decolonial feminist self who unveils the coloniality of gender analysis. Noting some discrepancies between them, the article questions whether Lugones's use of Quijano's world systems theory leads to an overdetermining (...)
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  47. Teaching Gloria Anzaldúa as an American Philosopher.Alexander Stehn - 2020 - In Margaret Cantú-Sánchez, Candace de León-Zepeda & Norma Elia Cantú (eds.), Teaching Gloria E. Anzaldúa: Pedagogy and Practice for Our Classrooms and Communities. pp. 296-313.
    Many of my first students at Anzaldúa’s alma mater read Borderlands/La Frontera and concluded that Anzaldúa was not a philosopher. Hostile comments suggested that Anzaldúa’s intimately personal and poetic ways of writing were not philosophical. In response, I created “American Philosophy and Self-Culture” using backwards course design and taught variations of it in 2013, 2016, and 2018. Students spend nearly a month exploring Anzaldúa’s works, but only after reading three centuries of U.S.-American philosophers who wrote in deeply personal and literary (...)
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  48. Gloria Anzaldúa’s Mexican Genealogy: From Pelados and Pachucos to New Mestizas.Alexander Stehn & Mariana Alessandri - 2020 - Genealogy 4 (1).
    This essay examines Gloria Anzaldúa’s critical appropriation of two Mexican philosophers in the writing of Borderlands/La Frontera: Samuel Ramos and Octavio Paz. We argue that although neither of these authors is cited in her seminal work, Anzaldúa had them both in mind through the writing process and that their ideas are present in the text itself. Through a genealogical reading of Borderlands/La Frontera, and aided by archival research, we demonstrate how Anzaldúa’s philosophical vision of the “new mestiza” is a critical (...)
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  49. La Mexicana en la Chicana: The Mexican Sources of Gloria Anzalduá's Inter-American Philosophy.Alexander Stehn & Mariana Alessandri - 2020 - Inter-American Journal of Philosophy 1 (11):44-62.
    This article examines Gloria Anzaldúa’s critical appropriation of Mexican philosophical sources, especially in the writing of Borderlands/La Frontera. We argue that Anzaldúa effectively contributed to la filosofía de lo mexicano by developing an Inter-American Philosophy of Mexicanness. More specifically, we recover “La Mexicana en la Chicana” by paying careful attention to Anzaldúa’s Mexican sources, both those she explicitly cites and those we have discovered while conducting archival research using the Gloria Evangelina Anzaldúa Papers at the Benson Latin American Collection at (...)
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  50. Intersectionality and Epistemic Erasure: A Caution to Decolonial Feminism.K. Bailey Thomas - 2020 - Hypatia 35 (3):509-523.
    In this article I caution that María Lugones's critiques of Kimberlé Crenshaw's intersectional theory posit a dangerous form of epistemic erasure, which underlies Lugones's decolonial methodology. This essay serves as a critical engagement with Lugones's essay “Radical Multiculturalism and Women of Color Feminisms” in order to uncover the decolonial lens within Crenshaw's theory of intersectionality. In her assertion that intersectionality is a “white bourgeois feminism colluding with the oppression of Women of Color,” Lugones precludes any possibility of intersectionality operating as (...)
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