The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or "Existential Analytic." In so doing, it (a) points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and (b) critically assesses María Lugones's important notion of "world-traveling." In the end, the essay defends the view of a "multiplicitous" self which (...) takes insights from Lugones's view of the self that "travels 'worlds'" and from other Latina feminists' accounts of self as well as from Martin Heidegger's account of Dasein. (shrink)

This essay argues that a new, politicized mestiza is emerging within the cultural borderlands of the Mexico-U.S. divide. She works in the upper ranks of the multinational maquiladoras and raises many challenges for a feminist theorization of a new border politics. Through a presentation of research in one maquiladora, the essay demonstrates how understanding the dynamic between metaphorical and material space is vital for imagining a feminist politics in the cultural borderlands.

In this article, the author proposes a confluence of W. E. B. Du Bois's “double consciousness” and Gloria Anzaldúa's “mestiza consciousness” to analyze the experiences of three Afro-Peruvian women. The merging of double and mestiza consciousness is necessary to holistically understand how gendered racism shapes their lives and why they have a desire to forge transnational solidarity with other women in the African Diaspora of the Americas. By gendering double consciousness and expanding mestiza consciousness beyond the United (...) States and the U.S.-Mexico borderlands, we can better understand how women's agency plays a role in what the author refers to as mestiza double consciousness. (shrink)

The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or "Existential Analytic." In so doing, it points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and critically assesses María Lugones's important notion of "world-traveling." In the end, the essay defends the view of a "multiplicitous" self which takes insights (...) from Lugones's view of the self that "travels 'worlds'" and from other Latina feminists' accounts of self as well as from Martin Heidegger's account of Dasein. (shrink)

The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or “Existential Analytic.” In so doing, it points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and critically assesses María Lugones's important notion of “world-traveling.” In the end, the essay defends the view of a “multiplicitous” self which takes insights (...) from Lugones's view of the self that “travels ‘worlds’” and from other Latina feminists' accounts of self as well as from Martin Heidegger's account of Dasein. (shrink)

In this paper, we develop a neo-Humean response to the problem of moral inclusion by bringing Humean moral philosophy into deep and serious dialogue with Latin American philosophy. Our argument for achieving this two-fold aim unfolds as follows. In section one, we elucidate Mia Sosa-Provencio’s conception of a mestiza ethics of care. We begin by highlighting its fundamental elements, especially its concern with what we refer to as the cultural embeddedness both of moral agents and of moral patients. We (...) then explain how this aspect of the mestiza ethic poses a distinctive challenge for Humean moral philosophy. In section two, we develop a neo-Humean response to this challenge. We begin by highlighting the strengths and limits of trying to develop a response by appealing to Hume’s conceptions of sympathy and humanity. We then present what we take to be the most plausible way for a neo-Humean conception of moral philosophy to offer a satisfactory reply to the challenge posed by the mestiza ethics of care, by appealing to two key concepts from outside the system of Hume’s moral philosophy: namely, sympathetic understanding and relational humility. (shrink)

(2003). U¨bermenschen, mestizas, nomads The onotology of becoming and the scene of transnational citizenship in anzaldu´a and nietzsche. Angelaki: Vol. 8, No. 3, pp. 41-57.

Se reflexiona sobre los orígenes de la identidad mestiza latinoamericana y sobre el papel del mestizaje cultural en la búsqueda de caminos propios que den respuesta a los valores nacidos de la peculiar historia de Nuestra América.

Se reflexiona sobre los orígenes de la identidad mestiza latinoamericana y sobre el papel del mestizaje cultural en la búsqueda de caminos propios que den respuesta a los valores nacidos de la peculiar historia de Nuestra América.

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 continuation of the broader tradition known as la filosofía de lo mexicano, which flourished during a golden age of Mexican philosophy (1910–1960). Our aim is to open new directions in Latinx and Latin American philosophy by presenting Anzaldúa’s Borderlands/La Frontera as a profound scholarly encounter with two classic works of Mexican philosophy, Ramos’ Profile of Man and Culture in Mexico and Paz’s The Labyrinth of Solitude. (shrink)

I apply Gloria Anzaldúa’s “borderlands theory” to Jamie Cortez’s Sexile, an HIV/AIDS prevention publication created as a first-person narrative of the journey of queer, trans activist Adela Vasquez who fled to the US from Cuba in 1980. I argue that Sexile is a borderlands text and operationalizes Anzaldúa’s mestiza consciousness at various levels— ranging from the essence of the text and what its existence represents to the literary techniques used in the telling of Adela’s narrative. In the first half (...) of this paper, I explore Anzaldúa’s borderlands theory and the ethos of Sexile as a text, including Vázquez’s story as inherently a borderland narrative; as a product of democratized knowledge; the praxis of the text’s creation; and the technology of the graphic novel. Throughout the second half, I look more closely at the content of the text using close reading to explore notions of the “borderland” represented throughout Adela’s narrative. Through both its content and the praxis of creation, Sexile represents the power of graphic medicine in illustrating the nuances of narratives at the interstices of marginalized identities and captures the multitudes and ambiguities of trauma, loss, rebirth, kinship, and joy at the margins. (shrink)

Identity politics deployed by lesbian feminists of color challenges the philosophy of the subject and white feminisms based on sisterhood, and in so doing opens a space where feminist coalition building is possible. I articulate connections between Gloria Anzaldúa's epistemological-political action tools of complex identity narration and mestiza form of intersubject, Nancy Hartsock's feminist materialist standpoint, and Seyla Benhabib's standpoint of intersubjectivity in relation to using feminist identity politics for feminist coalition politics.

Se reflexiona sobre los orígenes de la identidad mestiza latinoamericana y sobre el papel del mestizaje cultural en la búsqueda de caminos propios que den respuesta a los valores nacidos de la peculiar historia de Nuestra América. Se analiza también, desde el punto de vista axiológico, el proceso de independencia latinoamericano (1810-1825), sus alcances y límites identitarios. El cambio radical que implicó la Independencia exigía también un cambio de cultura. Pero la cultura autóctona no estaba preparada para suplir a (...) la que hasta entonces había sido dominante. Había que comenzar por pensar la cultura propia, por indagar cuál era ella y qué sistema social estaría en correspondencia con sus valores. Si cae en descrédito el sistema de valores que durante tres centurias había sido impuesto, si todavía no hay plena conciencia del sistema propio, si además a ambos se tildan de inferiores, por hispánico uno y por mestizo el otro, entonces es lógico que se busque en otro lugar el sistema de valores que habría de instituirse oficialmente en las nacientes repúblicas americanas. La lógica de la época empujaba al latinoamericano a depositar sus ojos en la otra Europa, en la Europa avanzada, de la cual los Estados Unidos de Norteamérica eran vistos ya como una mera extensión extracontinental. Allí parecía estar el porvenir, el futuro de progreso, el mejor sistema de valores posible. ¿Lo estaba en realidad? (shrink)

En reseña de:García López, Daniel J. Rara avis. Una teoría queer impolítica. Ed. Melusina,Santa Cruz de Tenerife, 2016.

Como resultado de la colonización, en América se produce una singular mezcla de formas productivas y de instituciones políticas, jurídicas y espirituales actúa como sustrato social y fuente propiciadora de la integración de diversas influencias culturales. Tan híbrida como el modo de producción colonial es la cultura resultante de la creación de este Nuevo Mundo. Muchos otros factores se conjugan para hacer de la América ibérica una experiencia de mestizaje cultural sin parangón en la historia. En América se integran no (...) dos, ni tres culturas, sino una cantidad indefinida de ellas. El ibérico que arriba a estas tierras es ya un producto mezclado. El mestizaje americano no hizo más que continuar el mestizaje original español. Aquí en América, por su parte, existía una variedad enorme de culturas con sustanciales diferencias entre ellas. Los negros traídos del África tampoco pertenecían a una única etnia o cultura, ni hablaban la misma lengua. La mezcla es, por tanto múltiple, y no entre dos o tres culturas como a veces, de manera simplificada, se afirma. Son innumerables las fuentes culturales de las que se nutre el latinoamericano. (shrink)

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 (...) faces as a Latina writer whose work is intimately interlinked with her sense of self. Anzaldúa’s message of overcoming shame is shown to have some affinities with Friedrich Nietzsche’s reflections on freedom from shame as the ultimate seal of liberation. Considered as Anzaldúa’s companion in a journey in self-overcoming at the crossroads of indigenous and Chicana/Tejana cultures, her new mestiza takes on a new significance. (shrink)

This article explores the experiences of Latina lesbian migrants living in the United States. Drawing on in-depth interviews with 15 Latina lesbian migrants, I argue that Latinas' sexual, racial, and class identities are continuously shifting as the process of migration repositions them in a new system of racial inequality. Their sexual identities are altered as migrants often silence their lesbian existence when negotiating relationships with families of origin. Lesbianas establish borderland spaces for themselves where they gain sexual autonomy but where (...) their identities are in flux. These spaces are “imagined communities” because while lesbianas envision them to provide solidarity, in practice the borderlands are riddled with inequalities and tensions. Despite this, the borderlands allow lesbianas to develop a mestiza consciousness. (shrink)

This chapter examines María Lugones’s germane and insightful attempt to theorize “intermeshed oppressions,” which, she argues, have been (mis)represented in women of color feminisms by the concepts of “interlocking systems of oppression” and, more recently, “intersectionality.” The latter, intersectionality, introduced by Black feminist legal scholar Kimberlé Williams Crenshaw as a metaphor (1989) and as a “provisional concept” (1991), has become the predominant way of referencing the mutual constitution of what have been theorized as multiple systems of oppression, constructing the multiplicity (...) of social identities. But Lugones’s analysis, which maintains subtle but important distinctions among the concepts of “intermeshed,” “interlocking,” and “intersecting” oppressions, shows that intersectionality theory often conflates fragmentation with multiplicity, and—by reifying “intersectional identities”—reproduces social-ontological fragmentation at the political and perceptual-cognitive levels of representation. Intersectional accounts redeploy unitary categories (for instance, race, gender, class, sexuality, disability) that are defined to the exclusion of each other by privileging the identities of normative group members. Consequently, they remain within what Lugones calls the “logic of purity,” which erases “curdled,” impure, category-transgressive, border-dwelling, mestiza subjects. Although, according to Lugones, intersectionality enables us to discern how the logic of purity produces “women of color” as impossible beings, she argues that the liminal identities of subjects dwelling in categorial interstices can only be made visible by conceptualizing oppressions as fused or “intermeshed.” However, as I interpret her, Lugones is not merely criticizing intersectionality or seeking to transcend its conceptual limitations by proposing an alternate concept. Rather, the concepts of “intermeshed,” “interlocking,” and “intersecting” oppressions do significantly different work in her account and illuminate different aspects of the social ontology, phenomenology, and epistemology of resistance to oppression. First, I situate Lugones with respect to the current conjuncture in intersectionality studies, in which some scholars are calling for a post-intersectional turn. Then, I reconstruct Lugones’s complex account of intermeshed oppressions, interlocking oppressions, and intersectionality. Finally, I discuss the status of intersectionality in the shift in Lugones’s work from “women of color feminisms” to “decolonial feminism.” Intersectionality is now routinely invoked as a representational theory of multiple identities, but Lugones’s heterodox interpretation helps us to see that it is best understood as a critique of representations based on the logic of purity: specifically, of how categorial axes of oppression (mis)represent intermeshed oppressions. Lugones’s triadic distinction (intersecting/interlocking/intermeshed) points toward a provisional usage of intersectionality, namely, to diagnose the fragmentation of social experiences of multiplicity (which, I would argue, is more consistent with the concept’s original aims). In her visionary philosophy, which attempts to theorize resistance against the grain of fragmentation from a conceptual space outside of the “logic of purity,” we find “glimpses” of a non-fragmented account of oppression, and praxical possibilities for liberatory, decolonial feminist coalitions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Where the “They” LiesFeminist Reflection on Pedagogical InnovationAndrea Janae SholtzAs feminist philosophers attempt to articulate problems of marginalization based on race, class, gender, sexuality, we navigate a complex and confusing set of paradigms of exclusion and inclusion. A significant barrier is that binary logic is difficult to eradicate even in calls for greater inclusivity, and the language and mentality of “us” versus “them,” where “them” indicates an imposing force, (...) social institution, or privileged section of the population “doing” something to the “us” remains. Pedagogically, this poses a difficulty in that, often, we are teaching not the marginalized but those who may feel themselves implicated as the “They.” Either as male, white, financially well-off, American, politically conservative, or some combination thereof, students who are presented with these critical materials many times bridle under the supposed accusing eye of the text. Closing the distance from the immediate rejection of the material and to a genuine encounter is the key issue. The question is how can one thoughtfully model critical practice that engages students rather than constructing them as the “They”?What is the nature of the “They”? How can references to the “They” be anything other than gross generalizations? Martin Heidegger has a robust conceptual understanding of the “They” as an existential possibility of Dasein. Dasein initially, and for the most part, understands itself as composed of everyday interpretations of the world indicative of the “they-self.” Significantly, everydayness also constitutes a mode of relating to others, that of indifference or passing each other by (Heidegger 1996, 116). Heidegger calls this the [End Page 72] inauthentic mode of Dasein, juxtaposing this to Dasein’s authentic existence, which is not simply a move toward a greater individuality but toward the “We.” Aside from providing a theoretical platform for discussing the problematic of the “us/them” binary, the transformation in attunement that leads beyond the “They” toward the “We” has important ethical implications, which I will link to feminist Gloria Anzaldúa’s understanding of mestiza consciousness. Their similarity consists in the emphasis on a new mode of thinking as a necessary condition for moving away from the superficiality of thought that hinders us from truly encountering each other and our world/s.Heidegger argues that we are indebted to a philosophical legacy that takes the subject as the primary basis of analysis, separating it from the surrounding world to determine its traits and characteristics. We are unable to see that a “subject without a world ‘is’ not initially and is also never given” (Heidegger 1996, 109). The “who” of Dasein is never reached, because we fail to think through what it actually means to be in the world. In Being and Time, chapter 4, “Being-in-the-world as Being-With and Being a Self: the They,” Heidegger discusses Dasein as a relational Self. Making sense of the inextricable link between these terms clarifies the “who of Dasein,” and, by association, who the “They” is.Dasein is, first and foremost, Being-in-the-world, where world indicates the referential totality of significance. We are never in the world in isolation, therefore Mitdasein (Being-with-others) is implicit to Being-in-the-world and an existential condition of Dasein. Dasein shares a world (now a Mitwelt) irrevocably. Sharing a world with others seems so obvious that we do not take the time to interrogate what it actually entails. This, in turn, conceals the very effort to understand the “who” of Dasein, requiring analysis of how we are with other Daseins.Heidegger begins by interrogating everyday existence. Heidegger says that deficiency and averageness characterize everyday being with one another and misleads us to interpret Mitdasein as a pure objective presence of several subjects, dividing “us” from them. The subject of everydayness is the “They.” The “They” is typically understood as not myself, but this is where one would be mistaken in terms of Heidegger’s analysis. In a passage crucial to understanding Mitdasein, Heidegger writes, “The ‘others’ does not mean everybody else but me—those from whom the I distinguishes itself. They are, rather, those from whom one mostly does not distinguish oneself, those among whom one is, too” (Heidegger... (shrink)

This essay argues that a new, politicized mestiza is emerging within the cultural borderlands of the Mexico-U.S. divide. She works in the upper ranks of the multinational maquiladoras and raises many challenges for a feminist theorization of a new border politics. Through a presentation of research in one maquiladora, the essay demonstrates how understanding the dynamic between metaphorical and material space is vital for imagining a feminist politics in the cultural borderlands.

Decolonial/anti-colonial Black, Indigenous and Mestiza feminist movements and scholar-activists foreground how the oft-touted apocalypse that the Covid-19 pandemic heralds is not new, nor does it signify the great rupture into chaos that those from within modernity-coloniality often claim it to be. Rather Covid-19 is preceded by and will be out-lived by the apocalyptic anti-life onto-epistemological logics that are foundational to the production of hetero-patriarchal capitalist- coloniality. However, one would commit the violence of reproduction of the epistemological logics and rationalities (...) constitutive of the current system if the story ended there. We have survived and our survival points to the urgent necessity and responsibility of social theory to listen to the story of the pandemic from a Black/Indigenous genealogy and to begin the sense-making of the Covid-19 pandemic, from prior to this particular virus, outside, against and beyond the politics of knowledge of critical social theory itself. Thus, I invite you to journey to an affirmative re-enfleshment of reason and theory-making in relation to and dialogue with Black, Indigenous, and subaltern Mestiza feminist movements in southwest Colombia and in southeast so-called Australia in the unceded lands of the Awabakal and the Worimi. I explore this through the metaphor, the materiality, the cosmology and the herstory of the mangrove swamps a knowing-being otherwise visible to the dehumanising gave of Whiteness and bring to thought three stories of a politics of knowledge of/as the Black/racialised and feminised body/flesh. To do this is to suggest that the co-creation of pathways which are life affirming and life making beyond and out of the post-Covid 19 conjuncture involves an epistemological-political project which decolonises and feminises the containments of reason and knowing being of coloniality/modernity. (shrink)

gloria evangelina anzaldúa has been hailed as one of most important cultural theorists of the past fifty years. Her work, especially her groundbreaking Borderlands/La Frontera: The New Mestiza, continues to animate many contemporary discourses, especially those concerned with cultural and linguistic hybridity, intersectionality, and women of color feminism. Yet one may ask: What is Anzaldúa's distinctive contribution to contemporary discourses of spirituality and religion? In a 1993 interview, Anzaldúa herself lays bare the relative inattention that critics have given to (...) her understanding of spirituality: One of the things that doesn't get talked about is the connection between body... (shrink)

Existential space is lived space, space permeated by our raced, gendered selves. It is representative of our very existence. The purpose of this essay is to explore the intersection between this lived space and art by analyzing the work of the Cuban‐born artist Ana Mendieta and showing how her Siluetas Series discloses a space of exile. The first section discusses existential spatiality as explained by the phenomenologists Heidegger and Watsuji and as represented in Mendieta's Siluetas. The second section analyzes the (...) space of exile as a space of in‐between‐ness and borders. Lastly, the third section discusses temporality as it relates to the space of exile. Through the analysis of Mendieta's Siluetas, and in light of phenomenological accounts of space and the works of Anzaldúa and Mignolo, Ana Mendieta herself is disclosed as well as the space characteristic of those who can no longer be said to have a “home.” My exploration through my art of the relationship between myself and nature has been a clear result of my having been torn from my homeland during my adolescence. The making of my Silueta in nature keeps (makes) the transition between my homeland and my new home. It is a way of reclaiming my roots and becoming one with nature. Although the culture in which I live is part of me, my roots and cultural identity are a result of my Cuban heritage.1 As quoted in Gloria Moure, Ana Mendieta (Barcelona: Ediciones Polígrafa, S.A., 1996), 108. Ana MendietaLiving in a state of psychic unrest, in a Borderland, is what makes poets write and artists create.2 Gloria Anzaldúa, Borderlands La Frontera, The New Mestiza (San Francisco: Aunt Lute Books, 1987), 73. Gloria Anzaldúa. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 30.4 (2000) 102-122 [Access article in PDF] How To Tell a Mestizo from an Enchirito® Colonialism and National Culture in the Borderlands Michael Hames-garcia I began to think, "Yes, I'm a chicana but that's not all I am. Yes, I'm a woman but that's not all I am. Yes, I'm a dyke but that doesn't define all of me. Yes, I come from working class origins, but I'm (...) no longer working class. Yes, I come from a mestizaje, but which parts of that mestizaje get privileged? Only the Spanish, not the Indian or black." I started to think in terms of mestiza consciousness. What happens to people like me who are in between all of these different categories? What does that do to one's concept of nationalism, of race, ethnicity, and even gender? I was trying to articulate and create a theory of a Borderlands existence.... I had to, for myself, figure out some other term that would describe a more porous nationalism, opened up to other categories of identity. —Gloria E. Anzaldúa, InterviewsOne of the most crucial questions facing leftist activists and intellectuals today is the question of nationalism and its relation to liberation struggles. 1 A century ago, the period [End Page 102] of nation-state consolidation in Europe seemed to come to an end with the unification of Germany and Italy. European leftists of the era tended to address "the national question" primarily with regard to those European nations that were shut out or suppressed by nation-state formation. Debates about national culture resurfaced in a revolutionary context when independence movements swept Africa and Asia during and after World War II, and a substantial body of literature attempting to integrate anticolonial struggle, national liberation, and socialism arose from the capitalist "periphery." Much of this literature, and the wars for independence out of which it grew, adapted the language of nationalism to its own purposes. These movements gave new hope that national liberation struggles would prove compatible with greater human freedom and equality. Despite that hope, the destructive effects of nationalism are today visible everywhere: for example, the devastating wars in the Balkans, the repression of indigenous peoples by national bourgeoisie throughout the Americas, religious-national strife between Sinhalese and Tamils in Sri Lanka, the vertiginous intensification of national chauvinism in the United States, Western Europe, and Australia. Simultaneously, and in the context of feminist criticisms of nationalism [see, for example, Chatterjee, Nation; Lutz et al.; Mosse], attempts to unite the struggle to liberate "the nation" from colonial or neocolonial domination with progressive struggles against capitalist exploitation and against sexual- and gender-based domination continue [see, for example, Trask]. In Latin America, anticapitalist struggles lauded by Western socialists regularly take the form of national liberation struggles, such as the EZLN (Ejército Zapatista de Liberación Nacional [Zapatist National Liberation Army]) in Mexico and the FSLN (Frente Sandinista de Liberación Nacional [Sandinist National Liberation Front]) in Nicaragua. Additionally, lesbian and gay activists and theorists in the United States have frequently sought to appropriate nationalist rhetoric even as black and Chicano nationalist movements have been on the decline [see, for example, Berlant and Freeman; Moraga 145-74].Debates about anticolonial struggle and "Third World" nationalism may seem at first to be an odd context into which to introduce the work of Gloria Anzaldúa. Critical writing on Anzaldúa's work has tended not to consider its relevance to debates on the relations among capitalism, colonialism, and national culture. 2 Instead, her major work, Borderlands/La Frontera, is usually discussed (or, more often than not, simply cited) as a contribution to feminist and antiracist discussions about the construction of the self within multiple contexts of domination and about that self's resistance to oppression and struggle for recognition. 3 While acknowledging the importance of Anzaldúa's contributions to these discussions, this essay examines Borderlands as offering a forward-looking alternative to nationalism, specifically, to Chicano cultural nationalist positions articulated during the... (shrink)

This article offers a pragmatist conception of multiplicitous subjectivity that captures the best features of Richard Rorty’s private ironist and John Dewey’s social self while rejecting anti-democratic implications I identify in each. On the one hand, Rorty rightly sees that having a plural self is crucial for self-creation but fails to see the connection between self-creation and social justice. On the other hand, Dewey rightly sees the interrelationship between personal and social growth but fails to appreciate the danger implicit in (...) his emphasis on integration of differences (both within the self and in the community). To see how we can achieve a compelling synthesis of these two views, I turn to Gloria Anzaldúa’s theory of “mestiza consciousness,” which points us toward a model of democratic citizenship that brings together Rorty’s tolerance for multiplicity and ambivalence with Dewey’s relational understanding of personal development and social progress. (shrink)

El presente trabajo elucida el axioma de “la pluralidad necesaria” a partir de algunas calas y notas del pensamiento de Judith Butler y algunos cruces procedentes de la filosofía de Michel Foucault y Friedrich Nietzsche, así como el influjo postnietzscheano contemporáneo, en contraste con el pensamiento mestizo subalterno latinoamericano de Gloria Anzaldúa. La hipótesis central es explicada en estos términos: no existe ningún fundamento metafísico que sustente al mundo; todo es una construcción cultural, resultado del poder predominante en un determinado (...) contexto histórico. El poder es el que establece lo que es normal o anormal, lo que está permitido o no está permitido. En este contexto, se postula la necesidad de someter a los dispositivos de poder reinantes, en las sociedades contemporáneas, bajo una revisión crítica que permita transformarlos en dispositivos de poder que hagan posible sociedades plurales e incluyentes. Y justo aquí, en la apertura de un nuevo horizonte postmetafísico y post-humanista es retomada la perspectiva mestiza subalterna de Gloria Anzaldúa como una forma radical de repensar la condición humana más allá del euro-logo-falocéntrismo desde los márgenes de América Latina. La pluralidad necesaria, lejos de ser un título contradictorio, es, antes bien, un título que expresa una afirmación, a saber, la necesidad de una realidad social plural, inclusiva, en la que las diferencias entre los seres humanos sean respetadas, siguiendo el ideal de una sociedad democrática en la que se cultive la apertura a los otros, en un ambiente de convivencia y diálogo. (shrink)

El reconocimiento constitucional de ciertos derechos colectivos de los pueblos originarios, efectuado en algunas Repúblicas hispanoamericanas que han avanzado en procesos constituyentes hacia un Estado de carácter plurinacional, multiétnico e intercultural, ha conseguido quebrar hasta cierto punto aquella cultura jurídica hegemónica que dominó con su carácter monista durante décadas o, mejor dicho, durante siglos. La legitimación de un derecho consuetudinario indígena, poseedor de una jurisdicción especial y autónoma, esto es, la construcción de un marco dentro del cual estas comunidades tengan (...) «derecho al propio derecho», constituye sin duda un principio importante para romper la persistencia secular de aquella colonialidad jurídica que, primero desde una matriz criolla y después desde una matriz mestiza, negaba toda autonomía judicial a las distintas nacionalidades indígenas. Pero este nuevo horizonte, si bien representa un proyecto eminentemente decolonial en muchos aspectos, no está exento de problemáticas contradicciones. Porque un escenario de radical pluralismo jurídico quebrantaría la posibilidad de establecer un marco común de ciudadanía, y es éste un nudo de conflicto importantísimo. (shrink)

A formação inicial na construção de identidade profissional em educação física1 Resumo: A presente pesquisa tem o objetivo de analisar como as experiências de formação inicial de formandos em Educação Física da Universidade Federal do Paraná, contribuem para a construção de identidade profissional. A produção de dados ocorreu por meio da realização de dois grupos focais distintos, um com formandos da modalidade de licenciatura e outro de bacharelado em EF. O programa de Análise de Conteúdo Atlas.TI 8 foi utilizado para (...) criar as unidades de análise do eixo previamente definido sobre formação inicial. Identificou-se, que os formandos ao experimentarem práticas de estágio e trabalho, de pesquisa nos programas e projetos de iniciação científica, além de refletirem, construírem, planejarem, criarem, elaborarem seus métodos e metodologias de ensino e aprendizagem, constroem identidade profissional mestiças não articuladas integralmente aos processos de pesquisa e criação de métodos e metodologias. Palavras-chave: Identidade profissional. Formação inicial. Pesquisa. Método. Initial training in the construction of professional identity of physical education: This research aims to analyze how the initial training experiences in Physical Education of students at Universidade Federal do Paraná contribute to the construction of professional identity. Data were produced through focus groups; one with students of the licentiate degree and the other with students of the bachelor’s degree in Physical Education. The Content Analysis Program Atlas.TI 8 was used to create a unit of analysis from a previously-defined axis on initial training. It was identified, through their experiences on the practical training placement and work, and through research programs and projects, as well as reflecting, constituting, planning, creating, and elaborating their teaching and learning methods and methodologies, build mixed professional identities that are not fully articulated with the processes of research and creation of methods and methodologies. Keywords: Professional identity. Initial training. Research. Method. La formación inicial en la construcción de identidad profesional en educación física Resumen: La presente investigación tiene como objetivo analizar como las experiencias de formación inicial de graduados en Educación Física de Universidade Federal do Paraná, contribuyen en la construcción de identidades profesionales. La producción de datos ocurrió por medio de la realización de dos grupos distintos, un con graduados en la modalidad de grado y el otro en licenciatura en Educación Física. El programa de Análisis de Contenido Atlas.TI 8 fue utilizado para crear las unidades de análisis de eje previamente definido sobre la formación inicial. Se identificó que los graduados al comenzar las prácticas y el trabajo, de investigación en los programas y proyectos de iniciación científica, además de reflexionar, construir, planear, crear, elaborar sus métodos y metodologías de enseñanza, construyen identidades profesionales mestizas no articuladas integralmente a los procesos de investigación y creación de métodos y metodologías. Palabras clave: Identidade profesional. Formación inicial. Investigación. Método. 1 Pesquisa financiada com bolsa de pós-doutorado pela Coordenação de Aperfeiçoamento de Pessoal de Nível Superior – Capes. Data de registro: 12/06/2019 Data de aceite: 23/04/2020. (shrink)

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 Anzaldúa's New Mestiza consciousness and Mariana Ortega's multiplicitous self. Here I draw attention to the role of opacity and forgetting in the ways in which one can inhabit a world. The second part develops the notions of trauma and haunting to establish the experiential memory of the world-traveler not as a traumatic rupture, but rather as a haunted memory that accompanies her travels. The last section turns to Édouard Glissant's notion of opacity as a resistant mechanism, which works not through the traumatic rupture of experience but rather through sedimentation of experience. (shrink)

Abstract:Jessica Elkayam asks Mariana Ortega about the influence both Latina feminisms and Martin Heidegger have had on the development of Ortega's mestiza theory.

The objective of this article is to analyze the production of the subject Woman by reviewing some practices, discourses, and technologies promoted by the state, the church, and elites. It is important to emphasize that in most research about women or femininity, female subjectivity appears tightly linked to sexual difference. However, in this work I want to show that the notion of Woman is co-determined by race and class. The experience characteristic of such representation was possible only for a small (...) group of white and bourgeois women. Others—Indian, black, and mestiza “women”—could hardly account for a social experience comparable to the Western narrative about woman. Nevertheless, processes of homogenization allow these others to be classified and disciplined according to the gender norm, yet without altering the prejudices and inequalities produced by the prevailing racist and classist system, which implies the production of other female subjectivities, of other “women.”. (shrink)

En el presente trabajo estudio el modo en que la novela Maldita yo entre las mujeres se apropia deconstructivamente de los principios y funciones de las novelas nacionales de América Latina, a fin de producir un efecto crítico en lo que respecta a la consolidación del régimen colonial en este espacio geopolítico y enfatizar en el carácter doloroso y desgarrado de la experiencia mestiza. De este modo, en lugar de que el sujeto mestizo sea representado en la novela como (...) parte de un romance que sirva de alegoría de un vínculo conciliatorio entre grupos sociales o étnicos en pugna; se articularía en torno a este sujeto, personificado en la Quintrala, mujer-mestiza-bruja, un ejercicio de violencia epistémica y de disciplinamiento identitario, que obtiene como respuesta de su parte la práctica de una estrategia de resistencia al poder colonial. (shrink)

En América Latina, las teologías han estado atentas a lo socio-económico, las identidades, la espiritualidad. Hoy también se considera el genero, la ecología, el diálogo entre culturas y entre religiones. Nos preguntamos ¿cómo ocurre la salvación en Cristo? Se retoman reflexiones andinas de Vicenta Mamani, Domingo Llanque, Víctor Bascope. La cosmovisión indígena y mestiza plantea, por ejemplo, cómo creer en el Dios de la Vida y no creer en ídolos del mercado. Subrayo que las culturas sean tratadas, no como (...) esencias, sino más bien como procesos históricos en medio de los cuales la comunidad cree y ama. En cuanto a lo intercultural, no es un tema de moda, sino más bien un polílogo entre comunidades humanas. Esto ocurre en contextos asimétricos; por eso la propuesta de liberación busca la correlación entre pueblos. En la teología latinoamericana, luego de los pasos dados en la inculturación, se ha comenzado a ver el desafío intercultural. (shrink)

A man and a woman at the same time, borne by the desire for freedom – free, against all psychoanalytic dogmas, to move between two world. She invokes her chicana identity, created in the history of resistance of the Indian woman ; she asserts her mestiza culture – white, Mexican and Indian at the same time, a culture developed according to a feminist plan. Chicanas live in between several world, and tell their story in their own words : a (...) first-person narrative, narrative as theory. (shrink)

Se reflexiona sobre los orígenes de la identidad mestiza latinoamericana y sobre el papel del mestizaje cultural en la búsqueda de caminos propios que den respuesta a los valores nacidos de la peculiar historia de Nuestra América.

El trabajo aborda el papel que ha desempeñado el mestizaje en el proceso de formación y desarrollo de la cultura latinoamericana. El arte ha sido uno de los ámbitos privilegiados de expresión del mestizaje latinoamericano. Se analizan algunos ejemplos sobre las “hibridaciones de la imagen” у "las creaciones mestizas" en la época colonial mexicaпa, en particular, de aquellas que se conocen como iconos que fueron “colonizados por el cielo” у tienen alas. Nos referimos а las mariposas, las cuales poseen su (...) simbolismo particular en diferentes pueЫos. Para ello se exploran cieгtas imágenes mestizas de la mariposa en la edad novohispana. (shrink)

Durante todo el período colonial, América Latina vivió bajo un sistema de valores oficialmente instituido e impuesto por la metrópoli, que muy poco tenía que ver con el mestizaje cultural que en su seno se iba produciendo. Este sistema pretendía ser una extensión del universo cultural ibérico hacia sus tierras de ultramar, con las lógicas adaptaciones que implicaba su aplicación a territorios sometidos a la explotación colonial. Al margen de ese sistema oficial de valores, se iba conformando de manera espontánea (...) y natural una nueva identidad mestiza con sus propios valores, identidad que no tenía, bajo el férreo dominio colonial, posibilidad alguna de instituirse en una determinada forma de organización social. El cambio sustancial que debía implicar la Independencia habría de exigir también un cambio de cultura. Pero la cultura autóctona no estaba preparada para suplir a la que hasta entonces había sido dominante. Era necesario comenzar por pensarla, por indagar cuál era ella y qué sistema social estaría en correspondencia con sus valores. Es lógico que surgieran las interrogantes: ¿quiénes somos?, ¿cómo somos?, ¿cómo queremos (o podemos) ser?. Frente al latinoamericano se presentaban varias alternativas en relación con los posibles valores a seguir... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Sodalism as Open Worldview: Conspiring to Dismantle the White FranchiseSunny Heenenin the introduction to Borderlands/La Frontera: The New Mestiza, Gloria Anzaldúa writes: “Today we ask to be met halfway. This book is our invitation to you—from the new mestizas” (Anzaldúa 20). Mestiza is a specifically feminine descriptor for a Latin female-identifying person of mixed descent. What Anzaldúa proposes in this theory of the new mestiza is (...) a consciousness rooted in “the creation of yet another culture, a new story to explain the world and our participation in it, a new value system with images and symbols that connect us to each other and to the planet” (Anzaldúa 103). Just as the mestiza gracefully learn to navigate their complex multicultural identities, fashioning a new hybrid culture within which to flourish, so can we all develop an enlightened conception of who we are. The invitation extended by Anzaldúa is not meant only for those who identify as mestiza. The who being invited to help build this new culture is the group that identifies as white; Anzaldúa believes that those she invites are capable of learning to improve their behavior and their consciousness regarding their relation to other human beings. In fact, it is this dominant group who is needed for this new story because collectively dismantling hegemonic whiteness is the only path toward the kind of inclusive culture that Anzaldúa envisions. I will argue that a proposal like Anzaldúa’s first requires a new worldview for white people: one that restructures cognition toward communal activity.An ushering in of this new worldview can be made practical, I submit, through Audre Lorde’s theory of difference. Lorde advises that it is the recognition of and embracing of our differences that has the potential to move us forward. To reclaim difference and celebrate our pluralistic world, we require an in-depth look at the ways in which identity is formed through difference, especially white identity. In an essay on defining difference, Lorde worries that it is something we respond to with fear and contempt, when instead, [End Page 32] these differences have the capacity to be the strength of our foundation as social beings: “We have no patterns for relating across our human differences as equals.... Certainly there are very real differences between us of race, age, and sex. But it is not those differences between us that are separating us. It is rather our refusal to recognize those differences, and to examine the distortions which result from our misnaming them and their effects upon human behavior and expectation” (Lorde 115). According to Lorde, we misunderstand and misuse our differences, relying on them to form dualistic identities in negation to one another, identities that sow hatred and division. It is through confronting these identities based on difference that we might begin to approach them in new ways that take us forward together and that build these patterns of relating as equals.The new worldview that I am suggesting must be, primarily, a form of education. In examining the epistemic problems of white identity, I have developed something that I call “sodalism.” The word is derived from the Latin sodalis, which holds various meanings for our purposes, including comrade, fellow, and conspirator. The theory of sodalism connotes a sense of conspiring together toward a collective purpose of betterment, toward a world in which we perceive each other as comrades and fellow humans with beneficial and beautiful differences. Sodalism refrains from becoming totalizing by making visible and celebrating a plurality of identities and experiences. This skill can be developed through educated interchange, of which Anzaldúa writes hopefully: “Whites could allow themselves to share and exchange and learn from us in a respectful way” (90). But how can white people adopt a new open consciousness that will allow this interchange? After all, according to sociologist Anibal Quijano, the colonial structure of power—whiteness—“was, and still is, the framework within which operate the other social relations” (168). If white perceptions are still lodged in these hierarchical epistemologies, where can we begin to break down these mental barriers and decolonize minds? Anzaldúa suggests... (shrink)

Este libro, resultado de un esfuerzo compartido por diversas instituciones, investigadores y editores, encabezados por el Grupo de Investigación E Pluribus Unum? Ethnic Identities in Transnational Integration Processes in the Americas de la Universidad de Bielefeld, trata un tema central para el futuro de nuestras mestizas sociedades latinoamericanas: la necesaria construcción -en el presente que vivimos- de la interculturalidad en nuestra América Latina. Esto en el nuevo contexto donde los ..