About this topic
Summary Latin American feminism encompasses a plurality of voices from various regions of Latin America.  This category encompasses writings  of Latin American feminisms as expressions of broader social  movements that include feminist concerns regarding gender oppression, political concerns regarding freedom of expression and possibility of democratization as well as popular concerns  associated with the needs of the most vulnerable women in the region.
Key works Key works in this category include  works by Ofelia Schutte:  Schutte 2011Schutte & Femenías 2010Schutte 1994.
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  1. Víctor Hugo Méndez Aguirre (1999). Reseña de "Ética y Feminismo" de Graciela Hierro. Signos Filosóficos 1 (2):211-214.
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  2. Linda Alcoff (2004). Schutte's Nietzschean Postcolonial Politics. Hypatia 19 (3):144-156.
    : Much of Ofelia Schutte's work has been focused on the question of liberation, especially for women and for colonized peoples. In this paper I discuss some of the important contributions she has made toward understanding the difficulty of dialogue across differences of culture and power, and toward thinking through the relationships of culture, identity, and social justice. Although I generally agree with Schutte's positions, I try here to initiate a dialogue about some conflicting tendencies I see in her positions. (...)
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  3. Linda Alcoff (2000). Introduction to the Symposium on María Pía Lara's. Hypatia 15 (3).
  4. Floya Anthias & Pilar Rodríguez Martínez (eds.) (2006). Feminismos Periféricos: Discutiendo Las Categorías Sexo, Clase y Raza (y Etnicidad) Con Floya Anthias. Alhulia.
  5. Alejandra Arroyo (ed.) (2007). El Pensamiento Feminista. Agencia Española de Cooperación Internacional, Ministerio de Asuntos Exteriores y de Cooperación.
  6. Debra B. Bergoffen (2004). Engaging Nietzsche's Women: Ofelia Schutte and the Madres de la Plaza de Mayo. Hypatia 19 (3):157-168.
    : Ofelia Schutte's relationship to Nietzsche is contentious. Sometimes she identifies him as an ally. Sometimes she calls him an enemy. Appealing to Nietzsche's abolition of the appearance reality distinction and to his discussions of women as skeptics, I turn to Ofelia's discussions of the Madres de la Plaza de Mayo to suggest that their protests can be understood as a Nietzschean politics of transvaluation where the myth of the mother and the materialities of women's bodies become the ground of (...)
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  7. Donna Maureen Chovanec (2000). Latin America Feminism. In Lorraine Code (ed.), Encyclopedia of Feminist Theories. Routledge.
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  8. Claudia Piedrahita Echandía (2012). Una perspectiva feminista sobre subjetividades blanqueadas y nuevas lógicas de exclusión. Utopía y Praxis Latinoamericana 17 (57):65-73.
    El artículo presenta consideraciones teóricas surgidas a partir de un proceso investigativo realizado en Bogotá durante el año 2011 y dirigido a una población de mujeres jóvenes y afrocolombianas, en el tema de derechos humanos y políticas afirmativas. Entre sus objetivos se interrogaron ..
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  9. María Luisa Femenías (2012). Sobre Sujeto y Género: (Re)Lecturas Feministas Desde Beauvoir a Butler. Prohistoria Ediciones.
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  10. María Luisa Femenías (2011). Democracia, identidad y ciudadanía: las figuras de los márgenes. Anales de la Cátedra Francisco Suárez 45:89 - 107.
    Does identity matter to democracy? This is the question that serves as the maintheme of this work in which the author discusses the idea of identity and the dialectic between equality and difference, individual rights and collective rights within the framework of the theory of democracy and contemporary citizenship. Takings contributions in this area from the work of N. Fraser, A. Gutmann, but I. M. Young and S. Benhabib, the author defends transnational public policies that guide critical dialogue, tending to (...)
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  11. María Luisa Femenías (2011). Pacifismo, Feminismo y Utopía. Daímon:45-58.
    Los países democráticos aumentan en el mundo; sin embargo, la satisfacción de sus ciudadanos disminuye, interpretándose el fenómeno como de «democracias de baja calidad». Ante esa situación, se impone su profundización, no sólo en las formas sino también en los procedimientos y la evaluación de los resultados, controlando que todos los espacios de democratización se desarrollen en paridad, en un espacio político ampliado, que incluya perspectivas ético-políticas y psico-culturales. Desde ese escenario, este trabajo examina brevemente los conceptos de «paz (pacifismo)», (...)
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  12. María Luisa Femenías (2008). Identidades esencializadas/violencias activadas. Isegoría 38:15-38.
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  13. María Luisa Femenías (2002). Releyendo a Aristóteles Desde la Teoría Del Género. Laguna: Revista de Filosofía 10:105-120.
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  14. María Luisa Femenías (1999). Igualdad y diferencia en democracia: una síntesis posible. Anales de la Cátedra Francisco Suárez 33:109-132.
    La autora se propone examinar la oposición igualdad/diferencia en el marco de las incipientes Democracias Sudamericanas. Toma como punto de partida el denominado "dilema Wollstonecraft" a fin de mostrar que, bien entendido, el dilema no es tal, salvo que se mezclen inapropiadamente categorías de análisis. Para ello se apoyará en algunas nociones clave acuñadas por Amartya Sen. Finalmente, priorizando la igualdad formal examinará algunas situaciones de nuestra historia reciente a fin de ilustrar cómo la paradoja puede iluminar algún modo alternativo (...)
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  15. Ann Ferguson (2004). Comments on Ofelia Schutte's Work in Feminist Philosophy. Hypatia 19 (3):169-181.
    : This paper on Ofelia Schutte's work discusses five main themes: gender oppression in the context of Latin American theories of social liberation; normative heterosexuality in Beauvoir and Irigaray; Schutte's analysis of women and capitalist globalization processes; her work on cultural identities; and the possibility of feminist transnational identities. I conclude with a comment on her postcolonial epistemological method in addressing cultural incommensurability and the possibility of a common agenda for transnational feminism.
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  16. Mary Ferreira (2011). Feminismos no Nordeste brasileiro. Histórias, memórias e práticas políticas. Polis 28.
    O feminismo no Brasil é remanescente do movimento sufragista que eclode no século XIX, tem suas primeiras “vitórias” no início do século XX e mudanças substanciais no final desse século. Tais mudanças, entretanto, não se deram de forma natural, uma vez que mudanças sociais são resultantes de processos de luta, reivindicações, mediações e ação permanentes. Ao refletir sobre as memórias do feminismo no Brasil buscamos abrir olhos e mentes que permitam refletir os passos largos que possibilitaram construir agendas consideradas avançadas (...)
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  17. Shulamit Goldsmit & Ernest S. Sweeney (1988). The Church and Latin American Women in Their Struggle for Equality and Justice. Thought 63 (2):176-188.
  18. Roxana Hidalgo (2012). La otredad en América Latina: etnicidad, pobreza y feminidad. Sobre los orígenes modernos de la exclusión social y el lugar social de las mujeres. Polis 9.
    La autora destaca la ausencia de protagonismo de la mujer en la historia previa al siglo XX, a partir del predominio de los esquemas patriarcales, en un contexto de desigualdad, discriminación y violencia social organizadas a partir de relaciones de poder. Localiza luego este contexto cultural en la experiencia del ejercicio del poder en América Latina, y en sus vínculos con la feminidad, etnicidad y pobreza, con los procesos de constitución de la subjetividad, y en su relación con los procesos (...)
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  19. Graciela Hierro (1992). La mujer y el mal. Isegoría 6:167-173.
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  20. Graciela Hierro & Ivan Marquez (1994). Gender and Power. Hypatia 9 (1):173 - 183.
    Philosophical feminism is the only coherent philosophy with universal implications that provides a theoretical alternative to patriarchal thought and sociopolitical structures. I distinguish between a patriarchal logic of power and a feminist logic of pleasure that leads to an enlightened ethical hedonism, a pleasure-centered, feminist ethical framework based on a cooperative rather than authoritarian model of social relations.
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  21. Greta Rivara Kamaji (2007). El proyecto ético en La ética del placer de Graciela Hierro. la Lámpara de Diógenes: Revista Semestral de Filosofía 8 (14):160-167.
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  22. Marta Lamas (2000). De la Identidad a la Ciudadanía. Cinta de Moebio 7.
    The mexican democracy faces challenges as how to assimilate reclaims of specific groups such as feminism. Feminist movement used to have a “revolutionary” ideology, and has difficulties to adapt itself to a new political environment in Mexico.
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  23. Doris Lamus Canavate (2009). Localización geohistórica de los feminismos latinoamericanos. Polis 24.
    El presente artículo retoma algunos de los argumentos y categorías del discurso que critica el “eurocentrismo del feminismo latinoamericano” para llamar la atención sobre las elusiones o generalizaciones en que incurre. Sin desconocer los innegables orígenes del pensamiento feminista, el artículo insiste en las particularidades de los feminismos latinoamericanos, en su localización neohistórica. Con este propósito narra los avatares de la movilización feminista de los años setenta-ochenta en la región.
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  24. María Pía Lara (2000). A Reply to My Critics. Hypatia 15 (3):182-186.
    : My text is written to answer the questions asked at the APA Meeting's presentation of the book Moral Textures: Feminist Narratives in the Public Sphere by professors María Lugones and Eduardo Mendieta. The answer seeks to clarify that Lugones's infrapolitics position is not so distant from mine. I also address Mendieta's question directed more to the aesthetic domain. There, I seek to show how my position could be taken as a creative effort to extend some of Habermas's early work (...)
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  25. María Lugones (2009). Cosmology and Gender in Sylvia Marcos's Taken From the Lips. Clr James Journal 15 (1):283-288.
  26. María Lugones (2005). Multiculturalismo Radical y Feminismos de Mujeres de Color. Revista Internacional de Filosofía Política 25:61-76.
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  27. Julien S. Murphy, Ofelia Schutte, Jan Slagter & Linda Lopez McAlister (1991). Feminism in Cuba: Report From the Third Conference of North American and Cuban Philosophers. Hypatia 6 (3):227 - 232.
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  28. Fernanda Navarro (ed.) (2005). Escritos Filosóficos: Veinte Años Después de Michel Foucault: Entrevista Con Michel Foucault: La Ética Del Cuidado de Sí Como Práctica de la Libertad. Benemérita Universidad Autónoma de Puebla, Instituto de Ciencias Sociales y Humanidades.
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  29. Susana Nuccetelli (2008). Latin American Feminist Philosophy. In Kinsbruner Jay (ed.), Encyclopedia of Latin American History and Culture. Charles Scribner’s Sons.
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  30. Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.) (2010). A Companion to Latin American Philosophy. Wiley-Blackwell.
    This comprehensive collection of original essays written by an international group of scholars addresses the central themes in Latin American philosophy.
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  31. Mariana Ortega (2006). Phenomenological Encuentros. Radical Philosophy Review 9 (1):45-64.
    Heideggerian existential phenomenology remains largely ignored by Latin American feminists due to their preference for more Marxist and Sartrean philosophies. But its influence on Latin American feminism can be felt through the work of thinkers such as Beauvoir and Irigaray, who have had a great impact on Latin American feminists’ involvement in political movements and developmentof theories. The aim of this essay is to discuss ways in which Latin American and U.S. Latina feminists have been influenced by phenomenology’s commitment to (...)
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  32. Diana de Vallescar Palanca (2005). El Impacto Del Género En la Filosofía Latinoamericana. Utopía y Praxis Latinoamericana 10 (31):79-92.
    This ar ti cle pro poses to out line a gen eral itin er ary as to the emer gence of a gen der pro - posal based on fem i nism and its pro mo tion in the in ter na tional and Latin Amer i can en vi ron ment. It also de fines this cat e gory which dates from XVII cen tury France, and of fers some..
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  33. Alejandra Restrepo (2012). Femenismo y discurso de género. Reflexiones preliminares para un estudio sobre feminismo latinoamericano. Polis 9.
    Tras un paneo por el diccionario sobre los conceptos en juego en este artículo, afirma que el feminismo sigue teniendo razón de ser y que su desaparición, nombrada ya como el tiempo del posfeminismo, es una falacia; y que éste como ningún otro movimiento ha comprometido tanto la dimensión subjetiva del ser humano. Recuerda que el feminismo no encontró solución en la perspectiva de la lucha de clase, y revisa la crítica que se hace al discurso de género, a la (...)
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  34. Sonia Reverter Bañón (2011). Los retos del feminismo institucional. Daímon:223-229.
    Este trabajo evalúa las mejoras realizadas por el llamado «feminismo institucional» en el progreso de la agenda de igualdad entre hombres y mujeres. Si bien la mayoría de estudios llevan a cabo una decidida argumentación de los beneficios de las agencias oficiales para la lucha feminista por la igualdad, en los últimos años han aparecido algunos trabajos relevantes que ponen en cuestión la eficiencia completa de tales beneficios. A discutir y evaluar unas y otras argumentaciones dedicamos el presente artículo.
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  35. Rosana López Rodríguez (2007). Un feminismo extraño: las contradicciones del feminismo académico argentino a través de dos escritoras del siglo XX. Aposta: Revista de Ciencias Sociales 35:3.
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  36. Elena Ruíz-Aho (2011). Latin American Philosophy at a Crossroads. [REVIEW] Human Studies 34 (3):309-331.
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  37. Cecilia Sánchez (2005). Escenas Del Cuerpo Escindido: Ensayos Cruzados de Filosofía, Literatura y Arte. Editorial Cuarto Propio.
    This compilation of around 20 texts presents an heterogeneous spectrum of topics by authors such as: Diamela Eltit, Elvira Hernndez and Guadalupe Santa Cruz, among others who from a philosophical point of view the writings of George ...
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  38. Ofelia Schutte (2011). Undoing Race : Martí's Historical Predicament. In Jorge J. E. Gracia (ed.), Forging People: Race, Ethnicity, and Nationality in Hispanic American and Latino/a Thought. University of Notre Dame Press.
  39. Ofelia Schutte (2011). Engaging Latin American Feminisms Today: Methods, Theory, Practice. Hypatia 26 (4):783-803.
    This paper articulates a methodological strategy for creating a “conceptual home” whose aim is the enabling and promotion of Latin American feminist philosophy in the context of Latin American feminist theory's concern for the relationship between theory and practice. The author argues that philosophy as a discipline is still too compromised by masculine-dominant, Anglocentric, and Eurocentric ways of representing knowledge such that discursive and ideological impediments make it difficult to conceive and develop ways of feminist theorizing that arise from an (...)
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  40. Ofelia Schutte (2007). Postcolonial Feminisms: Genealogies and Recent Directions. In Linda Alcoff & Eva Feder Kittay (eds.), The Blackwell Guide to Feminist Philosophy. Blackwell Pub..
  41. Ofelia Schutte (2004). Response to Alcoff, Ferguson, and Bergoffen. Hypatia 19 (3):182-202.
    : This paper responds to comments, queries, and criticisms offered by Alcoff, Bergoffen, and Ferguson at a scholar's session on my work held at the annual meeting of the Society for Phenomenology and Existential Philosophy in October 2001. Responding to Alcoff, I highlight my understanding of liberation in the context of a Nietzschean and a Latin American feminism and the politics of conceptualizing "resistance" in postcolonial theory. Responding to Ferguson, I address, among other issues, the often misunderstood distinction between postcolonialism (...)
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  42. Ofelia Schutte (1998). Cultural Alterity: Cross-Cultural Communication and Feminist Theory in North-South Contexts. Hypatia 13 (2):53 - 72.
    How to communicate with "the other" who is culturally different from oneself is one of the greatest challenges facing North-South relations. This paper builds on existential-phenomenological and poststructuralist concepts of alterity and difference to strengthen the position of Latina and other subaltern speakers in North-South dialogue. It defends a postcolonial approach to feminist theory as a basis for negotiating culturally differentiated feminist positions in this age of accelerated globalization, migration, and displacement.
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  43. Ofelia Schutte (1994). Philosophical Feminism in Latin America and Spain: An Introduction. Hypatia 9 (1):142-146.
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  44. Ofelia Schutte (1988). Philosophy and Feminism in Latin-America, Perspectives on Gender Identity and Culture. Philosophical Forum 20 (1-2):62-84.
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  45. Ofelia M. Schutte (1990). The Master-Slave Dialectic in Latin America. The Owl of Minerva 22 (1):5-18.
  46. Ofelia Schutte & María Luisa Femenías (2010). Feminist Philosophy. In Susana Nuccetelli, Ofelia Schutte & Otávio Bueno (eds.), A Companion to Latin American Philosophy. Wiley-Blackwell.
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  47. Mary Jane Treacy (1996). Double Binds: Latin American Women's Prison Memories. Hypatia 11 (4):130 - 145.
    Scant attention given to gender in Latin American prison experiences implies that men and women suffer similarly and react according to their shared beliefs. This essay explores the prison memoirs of four Latin American women. Each account uses a standardized prison narrative adjusted to suit the narrator's own purpose and hints at how sexuality and motherhood, which shape women's experiences in prison, have been removed from sight.
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