Leilani Sabzalian, M. Jacob, Roshelle Weiser-Nieto
Abstract:In this paper, we describe and analyze the ways in which we center the importance of kinship and relationality in an Indigenous education seminar. Throughout the seminar, we invite Indigenous teacher candidates to turn inward to see, learn from, and teach about the brilliance of their own lands, languages, and communities. We view our work as thinking with Leanne Betasamosake Simpson's beautiful vision of resurgent education. We do this work in collaboration with Tuxámshish Dr. Virginia Beavert, Yakama Tribal Elder, who serves as a mentor in our program. We focus on three key points that advance our vision of resurgent education as decolonial feminist praxis: 1) Relationality is power; 2) Land is a nurturing teacher who constantly extends power to us; 3) Creating space for resurgence requires challenging colonial relations of power. We conclude that our project is a form of decolonial feminist praxis and invite our feminist colleagues to see themselves as part of and responsible for this vital work.
{"title":"Resurgent Education as Decolonial Feminist Praxis","authors":"Leilani Sabzalian, M. Jacob, Roshelle Weiser-Nieto","doi":"10.1353/ff.2023.a902074","DOIUrl":"https://doi.org/10.1353/ff.2023.a902074","url":null,"abstract":"Abstract:In this paper, we describe and analyze the ways in which we center the importance of kinship and relationality in an Indigenous education seminar. Throughout the seminar, we invite Indigenous teacher candidates to turn inward to see, learn from, and teach about the brilliance of their own lands, languages, and communities. We view our work as thinking with Leanne Betasamosake Simpson's beautiful vision of resurgent education. We do this work in collaboration with Tuxámshish Dr. Virginia Beavert, Yakama Tribal Elder, who serves as a mentor in our program. We focus on three key points that advance our vision of resurgent education as decolonial feminist praxis: 1) Relationality is power; 2) Land is a nurturing teacher who constantly extends power to us; 3) Creating space for resurgence requires challenging colonial relations of power. We conclude that our project is a form of decolonial feminist praxis and invite our feminist colleagues to see themselves as part of and responsible for this vital work.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114804201","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This essay is a conversation with Favianna Rodriguez, an award-winning transdisciplinary artist, cultural organizer, and social justice activist based in Oakland, California. Favianna's projects include visual and public art, writing, cultural organizing, and building power via institutions. Along with her extensive studio practice, she is the co-founder and president of The Center for Cultural Power, a US-based organization that empowers artists to disrupt the status quo and ignite social change. The interview highlights decolonizing feminist world-making possibilities in Favianna's art and activism (or artivism) while traveling through critical topics, such as food, porn, and psychedelics. Committed to the principles of a decolonial feminist praxis, one goal of the essay is to contribute to transcending the coloniality of gender through solidarity and collaboration. Another purpose is to advance conocimiento and inspire others to (continue to) enact decolonial feminisms to further transform.
{"title":"A Conversation with Favianna Rodriguez: World-Making through Decolonial Feminist Artivism","authors":"Xamuel Bañales","doi":"10.1353/ff.2023.a902073","DOIUrl":"https://doi.org/10.1353/ff.2023.a902073","url":null,"abstract":"Abstract:This essay is a conversation with Favianna Rodriguez, an award-winning transdisciplinary artist, cultural organizer, and social justice activist based in Oakland, California. Favianna's projects include visual and public art, writing, cultural organizing, and building power via institutions. Along with her extensive studio practice, she is the co-founder and president of The Center for Cultural Power, a US-based organization that empowers artists to disrupt the status quo and ignite social change. The interview highlights decolonizing feminist world-making possibilities in Favianna's art and activism (or artivism) while traveling through critical topics, such as food, porn, and psychedelics. Committed to the principles of a decolonial feminist praxis, one goal of the essay is to contribute to transcending the coloniality of gender through solidarity and collaboration. Another purpose is to advance conocimiento and inspire others to (continue to) enact decolonial feminisms to further transform.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117235864","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Anti-Asian violence during the pandemic has been largely framed by mainstream media as an individual response to the pandemic and reduces anti-Asian violence to "hate" toward Asians, therefore justifying increased use of law enforcement and carceral punishment of individuals committing hate incidents. Additionally, some members of the Asian American community advocate for policy changes and collection of hate crimes statistics that rely more on carceral punishment. Other members of the Asian American community argue that hate crime statistics and legislation do not provide systemic changes necessary to address anti-Asian violence. Specifically, Asian American abolition feminists are challenging mainstream narratives that isolate violence to conversations of racism alone and calling for the abolition of the carceral system that is historically and inherently responsible for violence against Black, Indigenous, people of color (BIPOC) communities and women. This paper addresses carceral solutions to anti-Asian violence and the opportunities of abolition feminism as an Asian American feminist praxis to challenge violence against Asian Americans. Focusing on survivor-led movements and responses to violence in its multiple forms, I discuss how abolition feminism may be necessary for redressing anti-Asian violence. I also consider how Asian American abolition feminism can achieve truly liberating, transformative solutions and healing to violence through an abolitionist and decolonial feminist praxis that centers and engages with Indigenous Pacific Islander communities.
{"title":"Anti-Asian Violence and Abolition Feminism as Asian American Feminist Praxis","authors":"Bao Lo","doi":"10.1353/ff.2023.a902075","DOIUrl":"https://doi.org/10.1353/ff.2023.a902075","url":null,"abstract":"Abstract:Anti-Asian violence during the pandemic has been largely framed by mainstream media as an individual response to the pandemic and reduces anti-Asian violence to \"hate\" toward Asians, therefore justifying increased use of law enforcement and carceral punishment of individuals committing hate incidents. Additionally, some members of the Asian American community advocate for policy changes and collection of hate crimes statistics that rely more on carceral punishment. Other members of the Asian American community argue that hate crime statistics and legislation do not provide systemic changes necessary to address anti-Asian violence. Specifically, Asian American abolition feminists are challenging mainstream narratives that isolate violence to conversations of racism alone and calling for the abolition of the carceral system that is historically and inherently responsible for violence against Black, Indigenous, people of color (BIPOC) communities and women. This paper addresses carceral solutions to anti-Asian violence and the opportunities of abolition feminism as an Asian American feminist praxis to challenge violence against Asian Americans. Focusing on survivor-led movements and responses to violence in its multiple forms, I discuss how abolition feminism may be necessary for redressing anti-Asian violence. I also consider how Asian American abolition feminism can achieve truly liberating, transformative solutions and healing to violence through an abolitionist and decolonial feminist praxis that centers and engages with Indigenous Pacific Islander communities.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"302 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131646510","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:A central thread of this article is to open a dialogue around traditional medicines such as sacred tabaco (tobacco) as it connects to Xicana Indígena ceremonial praxis, Mexican traditional medicine, and decolonial feminist futurities. I've argued elsewhere, as in the case of the 2019 Xicanx Futurity art exhibition, Xicana/x people have created a dignified path to self-determination that honors Indigenous roots and complex familial legacies and lineages across the hemisphere (Zepeda 2022, 141–153). In visual artist Gina Aparicio's installation titled, Ipan Nepantla Teotlailania Cachi Cualli Maztlacoyotl (Caught Between Worlds, Praying for a Better Future), she creates a sacred space for collective prayer in the context of an art exhibit through tobacco ties, intentionally creating a place for pause, reflection, and grounding, before taking the next steps into the larger part of the art installation that evokes a sacred circulo (Tello 2017). These tobacco-filled prayer ties in red cloth, because of their public visibility, became a site of contestation. This essay asks: what are the responsibilities and connections diasporic Mesoamerican peoples have to sacred plant medicine? Knowing that sanación (healing) arrives from working in collaboration with plants, what are the most respectful ways to work with tabaco : tobacco : picietl? What shapes the pathway of self-determination of Xicana/x peoples who are consciously re-rooting? How do we honor madre tierra, plant medicine, and ancestors?
{"title":"Xicana/x Indígena Futures: Re-rooting through Traditional Medicines","authors":"Susy J. Zepeda","doi":"10.1353/ff.2023.a902069","DOIUrl":"https://doi.org/10.1353/ff.2023.a902069","url":null,"abstract":"Abstract:A central thread of this article is to open a dialogue around traditional medicines such as sacred tabaco (tobacco) as it connects to Xicana Indígena ceremonial praxis, Mexican traditional medicine, and decolonial feminist futurities. I've argued elsewhere, as in the case of the 2019 Xicanx Futurity art exhibition, Xicana/x people have created a dignified path to self-determination that honors Indigenous roots and complex familial legacies and lineages across the hemisphere (Zepeda 2022, 141–153). In visual artist Gina Aparicio's installation titled, Ipan Nepantla Teotlailania Cachi Cualli Maztlacoyotl (Caught Between Worlds, Praying for a Better Future), she creates a sacred space for collective prayer in the context of an art exhibit through tobacco ties, intentionally creating a place for pause, reflection, and grounding, before taking the next steps into the larger part of the art installation that evokes a sacred circulo (Tello 2017). These tobacco-filled prayer ties in red cloth, because of their public visibility, became a site of contestation. This essay asks: what are the responsibilities and connections diasporic Mesoamerican peoples have to sacred plant medicine? Knowing that sanación (healing) arrives from working in collaboration with plants, what are the most respectful ways to work with tabaco : tobacco : picietl? What shapes the pathway of self-determination of Xicana/x peoples who are consciously re-rooting? How do we honor madre tierra, plant medicine, and ancestors?","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131005590","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Written and directed by Celia Herrera Rodríguez and Cherríe Moraga in 2018, "Un Llanto Colectivo: Press Conference & Performa-Protesta" took place in front of ICE headquarters in downtown San Diego (September 15th) and then in front of Otay Mesa Detention Center (September 16th). Envisioned as an act of consciousness raising around family separation, Central American caravans, and the detention-industrial-complex, the flyer invitation read, "[T]his is ceremonial resistance." This writing is an extension of my witness of and participation in Un llanto colectivo. I provide a historical context for lxs caravanerxs, as well as interviews with Maestras Celia and Cherríe. The meeting point for each of these different modalities is the PerformaProtesta, while the fragments of my own migrant history of family separation act as an invitation to the reader to consider intergenerational healing within and beyond biological family and chosen forms of solidarity.
{"title":"Lxs Caravanerxs and Nonsecular Protest: Rethinking Migrant Family Separation with Un llanto colectivo","authors":"M. Maese","doi":"10.1353/ff.2023.a902077","DOIUrl":"https://doi.org/10.1353/ff.2023.a902077","url":null,"abstract":"Abstract:Written and directed by Celia Herrera Rodríguez and Cherríe Moraga in 2018, \"Un Llanto Colectivo: Press Conference & Performa-Protesta\" took place in front of ICE headquarters in downtown San Diego (September 15th) and then in front of Otay Mesa Detention Center (September 16th). Envisioned as an act of consciousness raising around family separation, Central American caravans, and the detention-industrial-complex, the flyer invitation read, \"[T]his is ceremonial resistance.\" This writing is an extension of my witness of and participation in Un llanto colectivo. I provide a historical context for lxs caravanerxs, as well as interviews with Maestras Celia and Cherríe. The meeting point for each of these different modalities is the PerformaProtesta, while the fragments of my own migrant history of family separation act as an invitation to the reader to consider intergenerational healing within and beyond biological family and chosen forms of solidarity.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131119958","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Birth of the Universe","authors":"Brenda Quezada","doi":"10.1353/ff.2023.a902078","DOIUrl":"https://doi.org/10.1353/ff.2023.a902078","url":null,"abstract":"","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132785204","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This piece is an assemblage of two voices meditating on the Strike MoMA protests, the work of digital humanities/material project [Taller] Electric Marronage, and the ways that decolonial feminisms allows for a complex understanding of our roles and commitments to practices that span across and beyond western institutions (including museums and universities). By tracing these events and experiences through a decolonial feminist politic, we aim to render transparent the tangle of insurgency and complicity that we negotiate as Black/Latina scholars and organizers within dominating institutions. The essay further considers the content and context of the art exhibit "Caribe Fractal/Fractal Caribbean" by José Arturo Ballester Panelli and how fractality, ecology, and the sacred are linked to human living beyond capitalism and fragmentation. In the wake of the pandemic fractality, ecology, and the Sacred are tools for practicing intersubjectivity and relationality.
摘要:这篇文章是对Strike MoMA抗议活动、数字人文/材料项目[Taller] Electric Marronage的作品以及非殖民化女权主义如何让我们对跨越和超越西方机构(包括博物馆和大学)的实践的角色和承诺进行复杂理解的两种声音的集合。通过一种非殖民化的女权主义政治来追踪这些事件和经历，我们的目标是使我们作为黑人/拉丁裔学者和组织者在主导机构内谈判的叛乱和共谋的纠结变得透明。本文进一步考虑了jos Arturo Ballester Panelli的艺术展览“Caribe Fractal/Fractal Caribbean”的内容和背景，以及分形、生态和神圣如何与超越资本主义和碎片化的人类生活联系在一起。在大流行之后，生态和神圣是实践主体间性和关系的工具。
{"title":"Reflections: On Strike MoMA, Caribe Fractal and Decolonial Feminisms as Political Arts Practice","authors":"Stephany Bravo, Yomaira C. Figueroa-Vásquez","doi":"10.1353/ff.2023.a902064","DOIUrl":"https://doi.org/10.1353/ff.2023.a902064","url":null,"abstract":"Abstract:This piece is an assemblage of two voices meditating on the Strike MoMA protests, the work of digital humanities/material project [Taller] Electric Marronage, and the ways that decolonial feminisms allows for a complex understanding of our roles and commitments to practices that span across and beyond western institutions (including museums and universities). By tracing these events and experiences through a decolonial feminist politic, we aim to render transparent the tangle of insurgency and complicity that we negotiate as Black/Latina scholars and organizers within dominating institutions. The essay further considers the content and context of the art exhibit \"Caribe Fractal/Fractal Caribbean\" by José Arturo Ballester Panelli and how fractality, ecology, and the sacred are linked to human living beyond capitalism and fragmentation. In the wake of the pandemic fractality, ecology, and the Sacred are tools for practicing intersubjectivity and relationality.","PeriodicalId":190295,"journal":{"name":"Feminist Formations","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122648376","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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