Women of Color Feminism

Older women are routinely positioned as culturally redundant under late-capitalist regimes that equate value with beauty, productivity, and reproductive futurity. This article intervenes in those decline narratives by developing the crone as a feminist figuration, understood as a situated and relational method for holding critique and possibility together. Bringing feminist ageing studies into conversation with ecofeminist, posthumanist, and decolonial feminist scholarship, and grounding the discussion in brief empirical illustrations from crone-identifying women and elder-led formations, I ask: what forms of ethical and epistemic work become thinkable when elderhood is read as an unevenly distributed location of vulnerability, memory, and relational endurance? I argue that thinking with the crone makes visible a mode of climate witnessing attuned to slow violence, intergenerational injustice, ecological grief, and more-thanhuman dependence, without romanticising old age or collapsing diverse older women into a single category. The analysis is conceptual and interdisciplinary: it traces how contemporary "successful ageing" discourses inherit earlier modern/colonial projects that disciplined women's bodies, knowledge, and reproduction, while also attending to counter-genealogies in which elder female figures carry different cosmological and ethical weight. The article's contribution to women's ageing scholarship lies in articulating crone epistemology as slow, situated knowledge that foregrounds limits, interdependence, and responsibility while remaining accountable to decolonial and intersectional difference.

Este estudio analiza las representaciones sociales en torno al feminismo en mujeres no activistas feministas, en diversas regiones de Chile, a través de 42 entrevistas semiestructuradas. Los datos fueron examinados mediante análisis temático, identificándose cinco categorías: el feminismo como igualdad formal, teorización, un fenómeno reciente, oposición entre un feminismo moderado y uno extremo, y el feminismo como transgresión. Estos hallazgos evidencian cómo se construye la representación social del feminismo a partir de la yuxtaposición de dos imágenes principales: una de tipo moderada, apoyada por la mayor parte de las entrevistadas, que estaría anclada a las características del feminismo institucional que predominó en la década del 90. Y otra, percibida por algunas como extrema y por otras como transgresora, encarnada en ciertas corporalidades y repertorios de acción del Movimiento Estudiantil Feminista (2018). Ambas imágenes comparten un núcleo figurativo basado en la idea de igualdad formal entre hombres y mujeres como objetivo central del feminismo. En síntesis, el predominio en la representación social de discursos e imágenes proigualdad, neoliberales y conservadores opera como un mecanismo de regulación ideológico que limita el potencial político del discurso y la acción feminista en el contexto chileno contemporáneo.

UNIT-II Q1 Is it appropriate to label Ravelstein as A memoir? If not, why? Comment on the antisemitic sentiments prevalent in Saul bellow's ravelstein? (OR) Ravelstien marks the progression of bellow's naturalistic humanism to political humanism. Comment? (OR) Why does the century-I don't know how else to put itunderwrite so much destruction? Says ravelstein. Do you think novel is an important document on the relationship between literature and politics?

Desde hace algunas décadas el análisis sociológico aporta una lectura crítica para comprender la dimensión sociopolítica de las emociones. En este marco, en las discusiones públicas que involucran cuestiones de género, sexualidades y feminismo, resulta importante analizar el papel que juegan un conjunto de emociones como la ira, el enojo, la indignación, el resentimiento y el odio, especialmente en los espacios online. Para el abordaje que aquí se propone realizamos una etnografía digital en los seis canales de YouTube antifeministas más populares en Argentina. Nos centramos en tres ejes: cómo las acusaciones hacia las feministas, señaladas como mujeres que odian a los hombres, conviven con una relación ambigua respecto del odio entre los influencers antifeministas; la caracterización del feminismo como un discurso autoritario y de censura que se opone a la verdad y al sentido común; y la apelación al vínculo entre la masculinidad, la ira y la indignación como motor de la reacción antifeminista y la acción política. El análisis muestra cómo esta articulación logra establecer un potente discurso que neutraliza las tensiones con las demandas de racionalidad a la vez que constituye un enemigo común que justificaría esta reacción, que aparece como “rebeldía” frente a la “dictadura de género”.

apparatus' I mean a kind of formation, so to speak, that at a given historical moment has as its major function the response to an urgency. The apparatus therefore has a dominant strategic function… I said that the nature of an apparatus is essentially strategic, which means that we are speaking about a certain manipulation of relations of forces, of a rational and concrete intervention in the relations of forces, either so as to develop them in a particular direction, or to block them, to stabilize them, and to utilize them. The apparatus is thus always inscribed into a play of power, but it is also always linked to certain limits of knowledge that arise from it and, to an equal degree, condition it.

The paper analyzes elements of the Bildungsroman genre in Louise Erdrich’s novel The Round House (2012). In
the novel, Erdrich skillfully reinvents the conventional genre of Bildungsroman to show its (in)applicability to
Native American condition. The paper will show how Erdrich follows the tenets of the traditional Bildungsroman
in portraying the protagonist Joe as trying to fit into the society. Erdrich also adopts the traits of the American
Bildungsroman in making Joe question the values of the American society and the American dream. Finally, the
paper will analyze how, for the most part, Erdrich applies the characteristics of the postcolonial and Native American
Bildungsroman in order to show the injustice done to Native Americans and their marginalized position in
society by making Joe question the unjust treatment his mother suffers in the hands of society and the law. Finally,
Joe finds healing and justice by immersing himself into the tribal culture and traditional stories which is in line with
the Native American Bildungsroman tradition.
Keywords: Bildungsroman, Native Americans, Louise Erdrich, The Round House

This article explores Indigenous materiality in Louise Erdrich's The Sentence (2021) as a decolonial response to settler materiality, a form of cultural domination which sustains the colonial logic of conquest and settlement, and which is exemplified with an encounter with Charlotte Brontë's moccasins in the Brontë Parsonage Museum in Haworth. Through a close reading of the novel, the article shows how Erdrich represents haunted settings-like an Indigenous bookstore and the city of Minneapolis-and unexpected objects-such as books and a Catholic confessional-to enact relationality, a key ethical onto-epistemological value. In order to do so, it draws on theories of Indigenous materiality and Place-Thought which unveil how the haunted spaces point to unresolved trauma and become sites of resistance, and unexpected objects disrupt the colonial logic of extractivism and asserts reciprocity as an alternative. All in all, this reading underscores the need to attend to Indigenous materiality as a site of survivance where colonial erasure and appropriation are resisted and Indigenous presence is asserted. The novel-and the article itself-invites readers to reckon with the stories that objects carry, and the ones that remain untold.

In this essay, we situate the Chicanx/Latinx feminist methods of oral history and pláticas (which we use in our research) within a framework of ancestral conocimientos and discuss their potential as Ethnic Studies pedagogies. Ancestral conocimientos are the ancestral forms of knowledge and cultural production that have existed within Chicanx/Latinx communities for generations that also function as culturally sustaining (Paris & Alim, 2017) and healing pedagogies. Ancestral knowledges align with Ethnic Studies as they teach the value of inquiry into the self, our families, and communities. Given the violence of coloniality and the historic and continued attempts by schools to detach students from their families, languages, ethnic identities, communities, and spiritual practices , we outline the transformative potential of oral histories and pláticas in decentering whiteness and making space for students to engage in teaching and learning with their whole selves. The following plática took place between us, Lisa and Sylvia (hermanas and co-authors of this piece) in Sylvia's home at the kitchen table. Located across from where our plática took place is Sylvia's ancestor altar that houses photos of our father, Armando Baladez Mendoza, as well as the handwritten names and photos of our other ancestors. Sylvia (to Lisa): When I think about your theoretical framework of ancestral conocimientos, how oral histories and virtual pláticas are an extension of this, and what drew us to this work, I think about this instance with mom in the backyard. Lisa leans back into her chair, preparing to receive this memory. Sylvia: We were outside and she saw that one of my potted plants had dried up. She bent over and touched the dried stems and leaves and started to crinkle them in her hand, letting the pieces fall back into the pot. She told me that I could water those dried pieces and that the plant would regrow again in the spring. Something about seeing her brown elder hand in that dried plant made me emotional and stuck with me. Yes, she was teaching me how to care for my plants, but this was also a lesson in how one day she will be gone, and as her seeds, her knowledge and spirit will remain within us.

This article examines spoken word poetry created by adolescents
participating in gender-based violence (GBV) education in Trinidad and
Tobago. It situates the spoken word poetry methodology used in workshops
with adolescents within the wider fields of GBV prevention, arts-based
methodologies and youth engagement. This methodology was created for
a collaborative research project “Representing Gender-based Violence:
Literature, Performance and Activism in the Anglophone Caribbean”,
which aimed to produce a spoken word, theatre-based facilitation model
for peer-education on issues of GBV in the lives of adolescents.1
The article frames the cultural significance of oral traditions including
spoken word poetry in the Caribbean context and the issues of GBV that
impact adolescents in Trinidad and Tobago. In collaboration with the
University of Leicester, the Institute for Gender and Development Studies
(IGDS) at the St Augustine campus of the University of the West Indies,
and the community organisation, ROOTS Foundation, the research project
set out to facilitate young people’s exploration of GBV through spoken
word poetry. This arts-based methodology (ABM) was chosen because of
its cultural relevance, popularity among youth, and links with political
activism in the Caribbean.

Academic women of colour have borne a disproportionate burden of double marginalization due to their race and gender. This chapter examines their experience in humanistic disciplines in the US and UK and offers transness as a multidisciplinary method to tackle both racism and misogyny. The first part theorizes failure and the potential for social reparation. The second part offers semi-autoethnographic accounts of failures. Going beyond merely preserving ephemerality, this embodied knowledge of failure forms a counter-archive of experiences of feminists of colour, showing that invisibility and hypervisibility have led to academia failing women of colour. Part three proposes a solution. Since the problem is epistemic in nature, multidisciplinary work is a form of radical hospitality, an ethics of working with complexity. Although academia has failed women of colour, trans and critical race theory can address racism and sexism as reciprocal symptoms of systemic failures.    :::      ISBN 9781350528666

El libro Incertidumbres y horizontes: ensayos sobre COVID-19 en Guatemala (Editorial del Pensativo, 2023) recoge veintiún textos, dos series fotográficas y un ensayo visual, que se insertan en un polílogo ya en marcha entre humanos y más que humanos, enredos y relaciones que producen siempre algo. El lenguaje hace cosas. Desde el flujo de la vida cotidiana y la manera como éste fue cambiando de tono, ritmos e intensidades, quienes fuimos convocades a escribir nos adentramos de diferentes maneras en un proceso de documentación que requería, primero, de la apertura a afectarse con lo que estaba ocurriendo, procurando atender una buena parte de lo que participaba de aquel acontecimiento (y, como lo sugiere Derrida, todo acontecimiento es también la repetición de algo previo, es un tiempo fuera de eje).

Historically, research on "underrepresented" students in physics is conducted primarily at Predominately White Institutions and has focused on two separate identities: gender or race. Because of this, the unique intersections experienced by Women of Color (WoC) has been largely ignored. In addition, research on the experiences of Lesbian, Gay, Bisexual, Transgender or Queer (LGBTQ+) physicists in a collegiate setting is virtually non-existent. This paper will present common themes in the idea of who does physics through the lens of WoC and female LGBTQ+ physicists currently or recently enrolled in a Physics Program at a large Hispanic Serving Institution. Participants engaged in semi-structured interviews and were asked questions about their perceptions of their physics environments, available support systems, and how they described a physicist. The analysis employs the theory of Intersectionality and examines the narratives through a critical race and queer lens to fully understand the lived experiences of our participants.

This newsletter examines the maternal health crisis facing women of color in the United States through the lens of cultural psychology and the Unseen Framework, an original three pillar model developed by the author. Black women die from pregnancy related causes at nearly three times the rate of white women, and more than 80 percent of those deaths are considered preventable. This document addresses the systemic, psychological, and cultural barriers that contribute to this crisis including the dismissal of Black women’s pain, conditioned silence rooted in historical medical exploitation, and the failure of healthcare institutions to center accountability over compliance.

Gender-based violence is rampant in academia. This includes various forms of abuse rooted in patriarchal norms and asymmetric power relations, including sexual harassment, sexual assault, stalking, intimidation, bullying, and the extraction of labor and ideas through coercion and manipulation without compensation or recognition. This abuse persists because universities routinely protect perpetrators and punish those who dare to complain. The problem is not simply the individual aggressor, but the culture of academia that enables the same patterns to repeat themselves in universities all over the world. Those who experience the most devastating physical, psychological, and economic impacts are often students, faculty, and staff who are already marginalized due to race, ethnicity, class, Indigeneity, religion, caste, sexuality, disability, and other markers of identity. Universities reward those who remain silent in the face of injustice and destroy the careers and reputations of those who speak up. The result is a deafening silence on gender-based violence in the academic workplace. The courageous contributors to this path-breaking volume, #MeToo in Academia (edited by Usha Natarajan), have chosen to break the silence, and this foreword discusses the perils of disclosure and the deadly and corrosive consequences of silence.

In this piece I draw on my experiences as a neuroqueer editor of the peer-reviewed, intersectional, and intermedia independent journal Feral Feminisms and on disability justice to hone a short manifestx on crip publishing. While peer-reviewed journals often demand free, invisible, and feminized labor along with high-speed efficiency, I imagine crip approaches to publishing as necessitating such principles as slowness, anti-fascism, recognition, care, failure, multiple mediums for knowledge-making, and community building. The piece begins with a reflection from the “Bed Sorbonne” or academic’s bed office, and moves into a consideration of how thinking sustainable publishing with lichen can enliven our publishing praxes. Finally, I outline the nine part manifestx as a starting point for imagining crip informed publication models. The hybrid and art-based piece engages with the theme of sustainable publishing by thinking about how to make publishing sustainable—as in doable, feasible, possible, limitless— both for crip authors/creators and crip journal editors.
https://imaginationsjournal.ca/index.php/imaginations/en/article/view/29734