Names of Feminism
In Latin America, from the mass marches “Ni una menos” in reaction to the femicide of Lucía Pérez in Mar del Plata in Argentina, the word “feminism” seems to circulate without restrictions from the media to politics, even going through the world of entertainment. Today, there is no one who does not declare herself a feminist. The name of feminism seems to have become hegemonic. However, when we pay attention to the ways in which these feminisms are enunciated, we notice a polemic around of the name of feminism. What do we say when we call ourselves feminists? Sometimes, especially from the media and politics, it means a discourse of right and empowerment. UNESCO or UNDP studies are useful in this regard.
On other occasions, the name of feminism will be enunciated meaning a special “politics” of women: their knowledge, their practices, and experiences. Central to this nomination of feminism have been the texts of Gloria Anzaldúa, Rita Segato or Silvia Federici for example. The return to use the word “sorority” and the conformation of multiple “communitarian feminisms” are proof of the importance of this kind of feminism. These feminisms of the common will complicate the affirmation of feminism with the introduction of criticism to heteronormative patriarchy. Thus, these communitarian feminisms will be described as critical to both male domination – and its economic order – and to the family order that obliges women to reproduce affection and population (not to forget the refusal of several Latin American countries to legislate in favor to abortion laws). The critique of the heteronormative order will necessitate a prefix and another orientation of feminism: this is the word and practices of “lesbo-feminism”. Not all women, not all feminisms. This interruption is a refusal of the universal name of “women”, linked to the economic-romantic exchange. This feminism seeks to figurate other alliances and desires. A variation of the feminisms of the common will advance in the problematization of the name of feminism from the decolonial perspective. An affirmation that has become famous, not without introducing one or another polemic, goes in that direction: “No se puede descolonizar, sin despatriarcalizar”. This affirmation is from María Galindo of Mujeres Creando (Bolivia). Or put it another way: “decolonization is feminist or not”.
To these complications of the name, it is possible to add another one. The complication of those feminisms that not only resist to a heteronormative register but also resist to the signifier “woman”. We could call them as “Dissident Feminisms”. This very name will invoke suspicion and interruption: there is no one in common with women. Interruption of the feminist nomination that is sometimes assisted by the prefix “post” to put attention in the mechanisms and techniques that “create” the body: letter, image, and artifice. Haraway, Butler, Richard and Preciado are references of this feminism. From the art, the writing and the image, these feminisms have invented post and trans-feminisms.
This call for papers invites to send an article that deals with definitions, uses, and practices of contemporary feminism in Latin America.
Alejandra Castillo, Doctora en Filosofía. Profesora titular del Departamento de Filosofía de la Universidad Metropolitana de Ciencias de la Educación (Santiago de Chile, Chile)
Submissions deadline: March 30, 2018
Languages: English or Spanish
Date of publication: December 2018
Instructions for Authors here
The articles must be sent to email@example.com.
The manuscripts will be evaluated by a double-blind committee.