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(en) France, Alternative Libertaire AL Novembre - Intersectionality: What feminism decolonial? (fr, it, pt) [machine translation]

Date Sat, 12 Nov 2016 11:43:00 +0200

"Women" are not a homogeneous class. In women there are different experiences of domination as that one is white or racialized. The decolonial feminism intends to take into account the specificity of the oppression of racialized women in their struggle. ---- Postcoloniality refers to how the former colonial societies were shaped by slavery, colonization and racial discrimination. By extension, it refers to the discourses and practices that organize the continuation in other forms such a social structure, once abolished exploitation and official segregation. ---- Deconstructing blanchité ---- The decolonial feminism is in this perspective to highlight how gender relations are determined by the construction of the race by the postcolonial state, and show that feminist agendas are not the same as that one is from an e-postcolonial minority or not.

An example put forward by the African American feminists in the 1960s was precisely that we could not address the same way the slogan "My body belongs to me," hastily claiming that all women recognize themselves in the struggle for right of abortion. Not that black American feminists reject such a law nor even the idea that "my body belongs to me", but they refused that their struggles are invisibilisées by the agenda of non-racialized feminists.

Indeed, during the so-called second wave of feminism in the 1960s, non-white women and white women of the lower classes - themselves dominated as poor - were mainly concerned about the institutional campaigns of forced sterilization of forced abandonment of children.

Hence the famous injunction "White woman, listen" Hazel Carby saying the importance for minority women to speak for themselves, organize themselves according to their own experiences, without maternalism women white that kept universalize their views.

The decolonial feminism aims to deconstruct the blanchité, understood as a social relation, in that whiteness has been historically signify a form of ownership resulting in benefits, not least of which is not that of the immediate position universality. By this is meant the failure to seize himself as speaking from a point of view, representing a class interest determined by skin color.

Conversely, racialized-es-es are often reduced to their supposed communitarian particularism. This is called racialization - being reduced to an innate tendency to group in our choices and attitudes, which we could not undo - operates on a gender differentiation: how one feels labeled, categorized, identified as a woman, is also how one feels identified as non-white woman.

There is such entanglement of these two identifications that both sides of our being are inseparable: the experience of womanhood, non-blanchité and, a fortiori, poverty or insecurity, come to create a so hyper-aware, that the African American sociologist of the early twentieth century, WEB Du Bois called "double consciousness".

There is always in us what is expected of us as being racialized-e: is expected of us that we confirm prejudices about our supposed culture, skin color, and our sex. Specifically, a popular area of women wearing the hijab will always expected to be submitted to a woman who can afford all kinds of paternalistic lessons.

One could easily dismiss these expectations and stigma to a purely moral dimension of racism, sexism and class contempt. Or, precisely, prejudice as they form a social unconscious borrow wider domination of policies, those that feed on all social relegation and especially the labor exploitation.

The question for the decolonial feminism is to work on institutions to undo the intricate construction of race, masculinity, femininity, and the hegemonic sexuality. Specifically, this is for example to criticize the immigration policies that accept foreign women workers for work in big vegetable farms in southern Spain, on the grounds that Moroccan women and separated from their children at home will not want to stay in Spain after their contract ended.

This way of analyzing the operating logic of domination and taking into account both racialization, labor exploitation and patriarchal domination, this is called within feminism decolonial intersectionality (the fact that can be found at the intersection of several relations of domination).

With this "method", we can observe and criticize the combinatorial effect - and not merely cumulative, racialized women suffered another racial oppression that a man, not just an additional oppression - different violence.

Our brothers are also our sisters

But decolonial feminism is also a great strength of thought that research at the heart of cultures inferiorized sources of political consciousness, able ultimately to bring together women and men, and to reconcile with each and every self, of loving oneself as Malcolm X said, against this "accumulation of differences"[1]which makes capitalism.

We now understand the claim of decolonial feminism, like the indigenous feminist libertarian Julieta Paredes, who defends a libertarian feminism community in Bolivia: "I belong to my community. " No essentialism of the community there, on the contrary. This is to leave the Aymara and Quechua cosmographies to build a community that demystifies feminism of sexual difference and naturalization of social inequality.

Critical "identities"

We find the same thing in the Islamic feminism where the idea is that of ijtihad, the effort to reinterpret the texts in the direction of gender equality and social justice. Decolonial feminism is not an identity feminism insofar as it originates in the gap vis-à-vis the dominant discourses and assujettissants, including in the so-called community of belonging - as fictitious as it is.

It is therefore not simply to tell the pride of being a black woman, native, Arabic, Roma, since these "identities" are themselves subject to our criticism. Rather, it is to refuse to fight in our struggles without the possibility that our brothers are also sisters in an enlarged sorority, racisant against the risk that has long been of our brothers, our fathers - already humiliated by colonization, imperialism and capitalism - the only supporters of our enslavement.

Hourya (AL Tarn)

[1]See interview with Silvia Federici in Alternative Libertaire September

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