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Maria Lugones [15]Maria C. Lugones [1]
  1. María Lugones (forthcoming). Radical Multiculturalism and Women of Color Feminisms. Revista Internacional de Filosofía Política.
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  2. María Lugones (2014). Musing: Reading the Nondiasporic From Within Diasporas. Hypatia 29 (1):18-22.
  3. Marìa Lugones (2010). Toward a Decolonial Feminism. Hypatia 25 (4):742-759.
    In “Heterosexualism and the Colonial/Modern Gender System” (Lugones 2007), I proposed to read the relation between the colonizer and the colonized in terms of gender, race, and sexuality. By this I did not mean to add a gendered reading and a racial reading to the already understood colonial relations. Rather I proposed a rereading of modern capitalist colonial modernity itself. This is because the colonial imposition of gender cuts across questions of ecology, economics, government, relations with the spirit world, and (...)
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  4. María Lugones (2009). Cosmology and Gender in Sylvia Marcos's Taken From the Lips. Clr James Journal 15 (1):283-288.
  5. Maria Lugones (2007). Heterosexualism and the Colonial / Modern Gender System. Hypatia 22 (1):186-209.
    : The coloniality of power is understood by Anibal Quijano as at the constituting crux of the global capitalist system of power. What is characteristic of global, Eurocentered, capitalist power is that it is organized around two axes that Quijano terms "the coloniality of power" and "modernity." The coloniality of power introduces the basic and universal social classification of the population of the planet in terms of the idea of race, a replacing of relations of superiority and inferiority established through (...)
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  6. Maria Lugones (2006). On Complex Communication. Hypatia 21 (3):75-85.
    : This essay examines liminality as space of which dominant groups largely are ignorant. The limen is at the edge of hardened structures, a place where transgression of the reigning order is possible. As such, it both offers communicative openings and presents communicative impasses to liminal beings. For the limen to be a coalitional space, complex communication is required. This requires praxical awareness of one's own multiplicity and a recognition of the other's opacity that does not attempt to assimilate it (...)
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  7. María Lugones (2005). Multiculturalismo Radical y Feminismos de Mujeres de Color. Revista Internacional de Filosofía Política 25:61-76.
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  8. María Lugones (2003). Pilgrimages/Peregrinajes: Theorizing Oppression Against Mulptiple Oppressions. Lantham.
  9. Maria Lugones (2002). Impure Communities. In Philip Alperson (ed.), Diversity and Community: An Interdisciplinary Reader. Blackwell Pub.. 58--64.
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  10. María Lugones (2000). Multiculturalism and Publicity. Hypatia 15 (3):175-181.
    : This review considers the process of expansion of subjectivity that María Pía Lara introduces in Moral Textures: Feminist Narratives in the Public Sphere. As the complexity of Lara's understanding of multiculturalism is exhibited, the process of achievement of self-realization and autonomy is critiqued as inconsistent with the hidden transcript/public transcript distinction. The "we" to be fashioned intersubjectively in the dialogical process of subjective expansion cannot countenance that crucial distinction to the understanding of those narratives.
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  11. Maria Lugones (1998). Motion, Stasis, and Resistance to Interlocked Oppressions. In Susan Hardy Aiken (ed.), Making Worlds: Gender, Metaphor, Materiality. University of Arizona Press. 49--53.
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  12. Maria Lugones & Pat Alaka Rosezelle (1995). Sisterhood and Friendship as Feminist Models. In Penny A. Weiss & Marilyn Friedman (eds.), Feminism and Community. Temple University Press.
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  13. María Lugones (1992). On Borderlands/La Frontera: An Interpretive Essay. Hypatia 7 (4):31 - 37.
    Borderlands/La Frontera deals with the psychology of resistance to oppression. The possibility of resistance is revealed by perceiving the self in the process of being oppressed as another face of the self in the process of resisting oppression. The new mestiza consciousness is born from this interplay between oppression and resistance. Resistance is understood as social, collective activity, by adding to Anzaldúa's theory the distinction between the act and the process of resistance.
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  14. María Lugones (1990). Review: Hispaneando y Lesbiando: On Sarah Hoagland's "Lesbian Ethics". [REVIEW] Hypatia 5 (3):138 - 146.
    This review looks at Sarah Hoagland's Lesbian Ethics from the position of a lesbian who is also a cultural participant in a colonized heterosexualist culture (la cultura Nuevomejicana) within the powerful context of its colonizing heterosexualist culture (Angloamerican culture). From this position separation from heterosexualism acquires great complexity since the position described is that of a plural self. In Lesbian Ethics lesbian community is the community of separation where demoralization is avoided by auto-koenonous selves. Because heterosexualism is not a cross-cultural (...)
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  15. Maria C. Lugones (1990). Structure/Antistructure and Agency Under Oppression. Journal of Philosophy 87 (10):500-507.
  16. María Lugones (1987). Playfulness, "World"-Travelling, and Loving Perception. Hypatia 2 (2):3 - 19.
    A paper about cross-cultural and cross-racial loving that emphasizes the need to understand and affirm the plurality in and among women as central to feminist ontology and epistemology. Love is seen not as fusion and erasure of difference but as incompatible with them. Love reveals plurality. Unity-not to be confused with solidarity-is understood as conceptually tied to domination.
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