Contenu du sommaire : Les féminismes en Amérique latine et dans les Caraïbes (XXe-XXIe s) : identités et enjeux

The article addresses the plurality of Latin American feminism from a comparative history perspective between Mexico and Peru. The historiography that has been developing for some decades has focused on the so-called "second wave" feminism, composed mainly of urban women with higher education and middle classes. However, other theorizations and actions have become invisible alongside this group. This article seeks to highlight the link between the different groups and to make visible other aspects of the women's movement such as the mobilizations of indigenous women or youth groups in the early 2000s.

On April 24th Mexican Feminists celebrated the tenth anniversary of the landmark legalization of abortion in Mexico City. The courage and resourcefulness of the small group of women who represented the feminist movement in the seventies, at the time of the First International Women's Year in 1975, has been the corner stone of this legalization, as well as that of many other achievements in both laws and everyday life. My article dwells on that courage and resourcefulness that produced remarkable changes in a country that had ignored women's rights and everyday needs. No wonder Octavio Paz, the Nobel Laureate, said at the time: “The Women's Movement is nuclear war; it blows up the core of power; by comparison, other revolutions of humankind are irrelevant” …

In Argentina the slogan “my body is mine” is present in the struggles for the legalization of abortion and in the claims for the recognition of sex work. In the first case there is a consensus among the different feminisms about the need and relevance of this demand, but when it comes to defending the autonomy of women in relation to commercial sex, the issue divides them. This article describes these two scenarios and puts them in relation, underlining the different interpretations that the idea of ​​private property of the body can present in the feminisms, from the analysis of some of its theoretical productions, written documents, websites, declarations in the press and social networks.

#30ContraTodas is a campaign that emerged on social networks, following a case of gang rape in Rio de Janeiro. The crime against the 16-year-old victim has generated strong repercussions on social networks. In the week of the event, about one million tweets marked with #30ContraTodas were counted. In this article, we analyze the contribution of messages published on Twitter for Feminist Studies and for the fight against rape culture, especially in Brazil, which has high rates of violence against women. The study is conducted under the methodologies of discourse analysis and structural network analysis.

Rebeca Lane, a Guatemalan « artivist », is one of the few women in Central America who has entered the hip hop scene. She develops a feminist discourse in which the representation of the body appears as centric, both from the visual and poetic image. In her songs, she reinvents « feminine » myths, affirms the pride of being a woman and questions the collective memory and gender identities from the body. Now, the body plays a fundamental role in contemporary feminist reflections, as a colonized space that women seek to reappropriate, through art in particular. The fact that Rebecca Lane has a sociologist background can explain the power of both her visual and textual artistic discourse. Indeed, her songs and video clips reflect strong social stances and counter-hegemonic feminist approaches, with a sensitivity close to community feminism. Thus, Rebeca Lane subverts the very sexist tradition of rap, decolonizing women's bodies and making them free. We will see how her rap becomes an instrument of empowerment and reconstruction of the identity of women, but also of recovery of collective memory and healing of the social body.

Among the Argentinian scholars that have experienced militancy and repression, followed by exile then have come back, Ana Amado, who passed away in November 2016, is one of the intellectuals for whom feminism has always guided her. Her critical regard as specialist of Argentinian cinema contributes to the struggle against a program of de-politicization by most invested powers since the end of the dictature. Her publications testify to her interest for artistic manifestations, especially in cinematography, of a new generation that recalls differently history, politics and identities at the heart of Argentina's social-cultural field.

This interview aims to highlight the exceptional value of the Maria Luisa Femenías feminist path and thought. Through the evocation of her personal experience and publications, we will analyze the institutionalization of gender studies in Argentina, the circulation of gender studies and Latin American feminist studies, the Latin American feminist movements, as well as the North-South circulation of concepts and theoretical frameworks, from the early 1990s to the present day.

In 1993 was founded in Brazil Catholics for the Right to Decide, a non-governmental organization wich declares to be feminist and catholic. The association took place at one of the Catholic Church buildings and because of this, at the first moment, it was thought that this movement would have a peaceful relationship with the National Conference of the Brazilian Bishops.This institution is known,since her foundation in the 50', as her progressive political agenda against poverty and social inequality.Her fame has grown up after the fight for the end of the Brazilian military dictatorship.However,the progressive agenda of the Catholics for the right to decide has entered in conflict with some of political orientations of the National Conference of the Brazilian Bishops in some specifics episodes in the national scenario.The objective of this articles is to present them.

The estrangement caused by feminist practices and actions marches in line with the gender inequalities and hierarchies of a patriarchal society that considers them legitimate. However, one has to say and discuss that feminism as women's struggle for rights and equality, has an internal complexity that deserves attention, covering a set of scientific-level strands, analytical, activism and experiences lived differently by women in different times and spaces. The purpose is to situate the recent - and still under construction - popular peasant feminism, which has emerged in discourses of women from rural social movements. This study looks back at the Peasant Women's Movement trajectory of Santa Catarina (MMC/SC), and intended to point out elements to understand the route and the particularities of their feminist struggle. Therefore, it is structured based on the proponent's master dissertation, constructed based on the concepts of trajectory (Bourdieu, 1996), gender (Scott, 1990), male domination (Bourdieu, 2014) and experience (Thompson, 1981), and from the interviews, analysis of the document collection and newspapers, participation in the training space of the MMC / SC and consultation of the bibliography.

We develop a reflection on gender violence within the framework of the Continuum of Violence and how indigenous women re-signify power. We start from the experience of the indigenous women of the Sierra Norte de Puebla, who confront the prevailing system creatively and collectively to denaturalize and eradicate gender violence in their communities.

The proposal is based on research work with the Pataxó women from the Kaí-Pequi Indigenous Territory, located in the extreme south of Bahia, particularly, in the village of Cumuruxatiba, in the municipality of Prado, Bahia. The paper seeks to show off the dialogues woven with Pataxó teachers from the Kijetxawê Zabelê Indigenous State School, aiming to reflect their empowerment, sustainability and self - management practices of the Pataxó. Is proposed to reflect beyond the school, with the intention to perceive how the Pataxó teachers act in the different spaces in which they are inserted. The experiences are supported by ethnographies research with the accompaniment of several meetings and assemblies in the communities, gender workshops with Pataxó women, counsulting and regularization of associations and specific projects with women, as well as the mãgute workshop (traditional Pataxó cuisine), ethnomedicine Pataxó workshop, cutting and sewing workshop, pedagogical journeys, workshops of cipó, among other spaces of sociability carried out by Pataxó women.

This article's purpose is to analyze one the expression of a Brazilian contemporary feminism in Vozes-Mulheres et Quantos filhos Natalina teve? from Conceição Evaristo through the prism of gender and postcolonail studies. Firstly, we will reflect on a new branch of Brazilian feminism: intersectionality. After a brief definition of this concept, we will explain how it incorporates in contemporary Brazilian feminism context. Secondly, we will analyze Conceição Evaristo's story Quantos filhos Natalina teve? which will permit us to evoke Edouard Glissant's non-family theory. This story is one of the many possible illustrations of this concept. We will also evoke the concept of matrifocality as a mark of slavery but also as a familial structure inherited from Africa. We will finally analyze Conceição Evaristo's poem Vozes-Mulheres which disrupts the concept of familial fragmentation explained anteriorly.

This article intends to situate lesbian decolonial Caribbean feminism in relation to the feminist theories developed in the USA and Europe, in order to define its specificities. The author analyses feminist fictional literature produced over the last two decades and tries to show how a number of western-centric concepts are limited when used in the Caribbean area. The author further describes the strategies claimed by the activists in such a neocolonial and neoliberal context.

This article intends to situate lesbian decolonial Caribbean feminism in relation to the feminist theories developed in the USA and Europe, in order to define its specificities. The author analyses feminist fictional literature produced over the last two decades and tries to show how a number of western-centric concepts are limited when used in the Caribbean area. The author further describes the strategies claimed by the activists in such a neocolonial and neoliberal context.

This paper aims to set Diamela Eltit's literary oeuvre within a Chilean cultural scene emerging in the 1980's as a reaction to military regime authoritarianism on one hand and, on the other, to male domination of literary space. Female writers and critics center their interpolation and resistance strategies on the metaphor of the feminine, claimed from international feminism which they appropriate and denaturalize by conveying it political force. They juxtapose this differentialism to an ambition towards indifferentiation and proliferation of genders and identities. Thus, they capture the major concerns of feminism today, questioning its subject within its specificity and multiplicity.