agribusiness and agroecology in the rural landscape. We weave our reflections and conceptualisation through the lens of feminisms in the plural, and in a dialogue between the Marxist and decolonial feminisms of the ‘feminisation of resistance’ concept developed by Sara C. Motta (one of the authors of this piece) ( Motta, 2013 , 2019 , 2020 , 2022 , forthcoming ; Motta and Seppälä, 2016 ); the concept of escrevivência (writing the life, or ‘livature’) developed in the work of Afro-Brazilian theorist Maria da Conceição Evaristo (2020) ; and the writings of the feminist
well as international aid, as part of a transnational imperial project that sustains global inequality ( Flaquet, 2014 ). Latin American feminist autonomous movements led debates against development and, in particular, GAD discourses and praxis that have, in turn, informed Latin American decolonial feminisms ( Espinosa-Miñoso, 2022a ). Alongside these movements, Feminist political ecology (FPE) scholars have also pushed the field of FPE to move beyond the GAD paradigm because, among many reasons, it boxes gender into a neat technocratic definition instead of
, spoken word, music and dance to seminal texts by Indigenous Australian feminists Aileen Moreton-Robinson and Jackie Huggins, and African American black feminist icons Toni Morrison, Audre Lorde and bell hooks. The first section of this chapter addresses positionality, finding our place and naming ourselves as non-Indigenous others on colonized lands, followed by a discussion on decolonial feminisms of colour. Both, I propose, are foundational for 21st-century decolonial feminist of colour praxis. The chapter then presents key decolonial feminist praxes and
planetary problems. Here, girls – because they are girls – possess a unique girl power waiting to be tapped into by Global North educational intervention and green employment initiatives. Under this thinking, girl power is all we need to address the climate crisis. Using what I refer to as decolonial feminism – a theoretical framework that encompasses Indigenous, decolonial, and anti-imperial feminist theorizing ( Lugones, 2010 ; de Finney, 2014 ; Datta, 2015 ) – this chapter illuminates how FR constructs a limited, colonial, and capitalist version of girlhood informed
project, then, is to pursue alternative grammars of power that reinstall and affirm these local, particular, non-hegemonic visions. One such alternative grammar is located in the synergy between decoloniality and intersectionality. Per Velez (2019: 400) : Intersectionality allows us to recognize and contend with the erasure of women of color as multiplicitous selves by the categorial logics of oppression. Decolonial feminism takes up this insight and points us to what undergirds these categorial logics, interrogating their source and imposition. That is to say
-feminisms, Dalit feminisms, decolonial feminisms, Indigenous feminisms are important to consider. 8 They challenge feminist peace’s ideas of race, body, sex, sexuality, gender, class, ability, nation, categorizations and cis-ness. To add to that, I also find feminist peace very human centric. We are forced to begin with the human versus nature binary. This makes it interesting to bring land as nature, versus land as property, into the conversation. Indigenous scholars and critical race scholars show us that the discussions of who owns the land and who is considered human are
the aspirational discourse of decolonial thinking and a situated advance of Black feminisms in Ecuador. It is exciting. However, the spatial-temporal enunciation of “moving beyond” resembles ongoing debates around postcolonial and decolonial feminisms and their broader fields that often establish boundaries, albeit interlaced through multidisciplinary schools of thought, that I suggest (as a postcolonial feminist political ecologist, Black feminist cultural geographer and Canadian with lived experience in Latin America and who writes, researches and works in
communities living in Colombia, including research on the ecocide–genocide nexus ( Rodríguez Goyes et al, 2021a ), communities’ resistance to extractivism ( Rojas-Páez, 2017 ) and representations of nature within four Indigenous communities ( Rodríguez Goyes et al, 2021b ). However, to date there is little green criminological literature that explicitly engages with feminist perspectives or the gendered impacts of environmental harm in Colombia (although Rodríguez Goyes notes the influence of decolonial feminism on his work, see Rodríguez Goyes, 2017 , 2019 ). This
health process of unrecognized migratory resilience. The other major outcome that migrations sometimes provoked was transformative border politics: active and passive migrants’ transcendence and alteration of repressive and marginalizing geographical, political, economic, social, and cultural boundaries transnationally. This study offered a unique and multifaceted contribution to the literature on health and migration. First, it combined the riches of sociology with a set of critical theories including Black, postcolonial, and decolonial feminisms; critical race
you both, it pluralizes the flow of knowledge even more. So, in response to your question, I am ok with making these discussions available to a Western audience, that is what we are doing at the moment with this conversation. However, I am also interested in further developing these discussions with both of you and bringing these reflections to part of the Global South. To date, many of the discussions within decolonial feminisms concern the North–South binary. I am excited to see how we can keep making sense of Global South and Global East decolonial feminists
