Repolitizar la vida, defender los cuerpos-territorios y colectivizar las acciones desde los feminismos indígenas

The collective actions of indigenous women for territorial defense against extractivisms, have made the bodies-territories, knowledges and emotions visible, which implies a political position that responds to diverse ontologies and epistemologies around being and feeling with and in the territory. Bodies-territories that imply relationships embedded and embodied in collective processes among humans and non-humans and relationships of reciprocity and mutual spiritual affectation and networks. They are collectivities in «acuerpamiento» that arise from indigenous feminisms and act against environmental and territorial injustices, and against violence such as femicides, ecocides and epistemicides. Indigenous feminisms contribute to the conceptual and methodological rethinking in social sciences of the political, the spatial and the collective, based on their fluidity and relationality, which seek to transform capitalism based on the defense of life.

Perfumar la rabia. El ecofeminismo de Françoise d’Eaubonne en la era del barbijo

Françoise d’Eaubonne (1920-2005) proposed the term «ecofeminism», between the ‘60s and ‘70s, to explain the necessary convergence between feminism and ecologist as an alternatives to the world crisis. The drifts of ecofeminism is a fascinating path as well as a window to understand the tensions of feminist and ecologist; even more so since the current crisis of reproduction, where feminist struggles in defense of the bodies-territories detain the advanced destroyer of patriarchal and colonial capitalism. However, in these debates, the figure of Françoise d’Eaubonne and the vehemence of her proposals usually remain as a mere encyclopedic reference. The feminist movement, the urgencies of the ecological crisis, and the COVID-19 pandemic, awaken our interest in her work and her figure.

Cuando se tejen los sueños. La voz de la mujer sapara y su pueblo

This article analyzes the relationship between the extractivist model in Ecuador and state violence against Amazonian women defenders based on the case of Nema Grefa, President of the Sapara Nation of Ecuador (NASE), who has been intimidated and threatened with death on several occasions. From the demand for protective action and request for precautionary measures in favor of the leader and the Sapara people. The analysis of this case discusses collective and women’s rights in a local justice scenario, where the articulation of indigenous organizations, organizations for the defense of women’s rights, ecofeminists and the Ombudsman’s Office (Defensoría del Pueblo) will be key.

La lucha socioambiental de proyectos alternativos. El caso del cerdo pelón en Yucatán

In the Mayan rural communities in the Yucatan peninsula alternative social projects have been implemented by different actors, which focus on the promotion and production of the local pork species known as cerdo pelón. This represents an alternative to the conventional industrialized pork breeding, mainly for profitability. Through a feminist political ecology lens, and an ethnographic methodology, findings reveal that these alternative projects have given way to an active resistance with positive results in the inclusion, in food security among participants and in the revaluation of traditional practices. The article recommends that social projects prioritize the inclusion of women and the promotion of local biocultural heritage.

La sustentabilidad del espacio-tiempo para la reproducción de las naturalezas en El Chaltén (Santa Cruz, Argentina)

Starting with the publication of the Brundtland Report in 1987, development policies incorporated sustainability into their discourses as a way of avoiding the socio-ecological problems caused by the capitalist system. However, social and ecological conflicts were not resolved, but have proliferated ever since. Considering the polysemy of the concept of sustainability, in this work it is proposed to understand it from the analysis of spatial production enriched by world-ecology and feminism proposals. For this, the livelihoods of El Chaltén were analyzed through participatory methodologies. The results show that tourism, even under sustainability policies, affects social, community, family, and ecological relations. Therefore, sustainability for El Chaltén would correspond to the possibility of maintaining the spaces-times of reproduction of nature during the year.

Poner el cuerpo para cuidar el territorio. Mujeres mapuche frente al extractivismo y la conservación, en Neuquén, Argentina

We reflect on the political organization processes of Mapuche women in territories demarcated as “protected areas” and “sacrifice areas” in Neuquén, Argentina. Beyond the differences, both conservation and protection as well as sacrifice and risk, question the rights of Mapuche communities over the territories, rising socio-environmental conflicts in which women and their practices, knowledge and bodies take a leading role. From an ethnographic and ecofeminist perspective, we investigate the practices and meanings of care, proposing a reflection on what we define as “the political”, seeking to study how care, “poner el cuerpo” and the reproduction of life become forms of politics that allow dispute rights over territories that are redefined based on their protection or sacrifice.

Desbordar la agenda de derechos. Somos trama de interdependencia renovada por mujeres en lucha. Bolivia

From the already established memory of the long indigenous and peasant struggles in Bolivia that placed the unjust distribution and ownership of land at the center in the seventies in order to stop the neoliberal advance in the 1990s. years of that experience, in a political discussion that is taking place between feminist articulations and organizations supported and erected by women in the territories for the defense of the commons in Bolivia. Past experiences are looked at again from a place that is repeated and another that changes. What is repeated is the problem of the translation of the struggles and how the organizational mandates – for the convenience of state-centric policies – are turned into pyramids of rights. But the changes traced for social transformation by women’s organizations show renewed components change, through new strands of resistance and politicity in the defense of the commons and against extractivism.

Vivir en la frontera

La frontera es una herida abierta, escribió Anzaldúa (2015), y la única forma de aliviar esa herida es creando puentes para que quepan todas las identidades que se construyen en ella. Las fronteras son híbridas y están en las entrañas del monstruo, las fronteras limitan, cruzan y reconfiguran a las personas que viven en ellas… El libro de Anzaldúa Borderlands/La frontera.La nueva mestiza es un hito que marca el feminismo no blanco, el feminismo que me/nos atraviesa, el feminismo que construye puentes desde las fronteras que somos, del ser de aquí, de allá, de la resistencia, del poder de nombrarnos a nosotras mismas como mujeres, disidencias, lesbianas, prietas, fronterizas, mojadas. Como a las feministas chicanas, las fronteras nos excluyen, pero también nos definen cuando nos organizamos.

Salud y poder: ¿cuerpos y territorios sacrificados?

The webs of life imposed by capitalism and neoliberalism destroyed the vital supports for the reproduction of life - a culture of patriarchal rule, reflected in the ownership of goods and bodies, and the privatization of public spaces. Extractivist dynamics on common natural assets in the Global South produced diseased territories and sacrificed bodies, a logic that is also reproduced in cities in different continents and that requires us to analyze and understand this new urban extractivism and its health-body-territory relationship.

Interdependencia, cuidados y resistencia. Nikan Tipowih y la reproducción de la vida en Zongolica, Veracruz

The State of Veracruz, Mexico, ranks second for the crime of femicide in México, in addition to this, a scenario of increasing precariousness that puts at risk the possibility of reproducing life in decent conditions. Faced with this, women of diverse origins have organized to work in the construction of caring communities, as possibilities to preserve their lives, territories and culture. We approach this problem from the stakes of feminist political ecology and community feminism, to understand the complexity of the tensions waged by those who seek to weave strategies for the reproduction of living, in the midst of a plundering system that attacks bodies, knowledge and territories and damages the ties and exchanges between women. Our reflection is centered on the experience of Nikan Tipowih, political pedagogical resistance, linked to the defense of the territory, knowledge and the Nahua language of the Sierra de Zongolica. Veracruz.