Feminist and queer studies have been widely connected to theoretical and practical debates occurring in the Global Souths, considering key approaches of ecofeminism, queer ecologies, black feminism, feminist political ecology or decolonial feminism and queer studies (Sandiland et al. 2020; Espinosa Miñoso, 2022; Zaragocin et al. 2023).These approaches differ from feminist and queer studies from the Global Norths in that they call attention to the privileges, visibility and resources that characterize the Global Norths debate and that inevitably modify the debates that are held in the Global Souths. For example, Zaragocin et al. (2023) study how Afro-Ecuadorian women are challenging dominant ideas and practices of development from the emerging ideas of Black feminism in Ecuador and moving towards a Black feminist political ecology in the Americas.
In the Latin American scholarship as well as in Latin American social movements, the hegemonic concept of development has been thoroughly questioned and alternative visions to development abound in studies of extractivism, climate justice or the criminalization of environmental defenders (Svampa, 2015; Moreano et al. 2021). In this context, queer ecologies aim at exploring different relationships to nature than those inherited or imposed by the hegemonic discourses of modernity. Although there are many takes on what queer ecology entails, and proponents prefer to speak of queer ecologies in plural to convey such diversity, the pillars of queer ecologies revolve around the refusal to naturalize the hegemonic imperatives of heterosexuality and cisgenderism. On the contrary, queer ecologies establish a two-way dialogue on the complexity of sexual forms and gender expressions in social-ecological relations and as such embrace the complexity and diversity of natural and social-ecological relations (Sandilands et al. 2020). Adopting a queer perspective on nature and on social-ecological relationships helps crafting new laws and policies that protect diverse species and their queer practices. Doing research about such practices allows us to understand their role and importance in the maintenance of ecosystem dynamics or species protection, which is hindered or even prevented when imposing a heteronormative view on such dynamics.
Queer theory has been criticized for its lack of engagement with decolonial perspectives, or rather, early queer theory excluded decolonial feminist writings (Cox, 2018). More recently, a few scholars have attempted a redefinition of queer theory in decolonial terms, calling attention to the intertwined nature of race, gender, sexuality, class and perspectives on nature or the environment. Yet, an increasing recognition of the work of scholars such as Cherríe Moraga and Gloria Anzaldúa, rightfully credits these decolonial feminist scholars as first users and contributors of queer theory before the white feminists did. In this context, and now that the term “queer ecology” is gaining increasing attention in the Global Souths, it is interesting to look at the heritage of this perspective in the Latin American tradition, how it is understood today, and which alliances it performs.
Movements framed as feminisms, ecofeminisms and queers of the South, shedd light on the particular threats and challenges faced by those groups of actors (Viteri, 2011). Most of the analyses from the Global Souths highlight the intersectionality between gender, race, sexuality and the environment in the inequalities and discriminations faced by feminist and queer movements (Rao, 2014; Ulloa and Zaragocin, 2022). Various studies have shown how being a woman, indigenous or mestiza and environmental defender exacerbates the risks of violence and criminalization.This partly explains why some women groups voluntarily refuse to define themselves as ‘feminists’ in a context of negative view upon what feminism means in the Global South (Zaragocin et al. 2023). In the same way, transgender persons from ethnic minorities are experiencing high rates of violence and murders in the Global Souths, showing the persistence of a colonial legacy. On the other hand, feminist and queer movements have obtained greater recognition in the region through the adoption of new progressive laws, such as in Mexico with abortion rights and Ecuador with homosexual marriage recognition.
Finally, most recent debates in this field of study pay attention to the possible tension between feminist and queer movements in defending particular identities and rights. One recent answer to this debate is the emergence of the transfeminist movement aiming at overcoming the separation between feminist and queer claims and identities. Another important debate relates to the risk of reproducing essentialist visions of women by associating them with nature and environmental defense movements. Yet another debate delves into how queer conceptualizations of nature can be translated into governance approaches or public policies.
This special issue aims to gather contributions reflecting on new frontiers in feminist and queer studies in Latin America. We encourage authors to consider one or more of these research lines:
- The potential of decolonial feminist methodologies to work with marginalized groups in Latin-american societies, especially black and indigenous women, and queer people.
- Cases of ecofeminist strategies and movements in the region and their proposals of alternatives to development in contexts of extractivism and violence.
- Reflections on the particular challenges and politics of being queer and/or women in Latin America, and the dialogues or possible tensions with ‘white’ feminist and queer studies.
- Use of decolonial queer ecologies as a perspective to understand patterns of hegemony and resistance.
- Historical approaches to understanding what traditions Latin American queer ecologies build on and which alliances they consolidate.
- The connections but also possible tensions between feminist, ecofeminist and queer movements in the region.
- The concrete implications of new progressive laws and reforms in the region for feminist and queer groups.
Abstracts must be submitted by the 12 of January 2024, to Emilie Dupuits edupuits@usfq.edu.ec, Maria Mancilla Garcia maria.mancilla.garcia@ulb.be, and Maria Eugenia Giraudo, maria.e.giraudo@durham.ac.uk
Timeline:
Publication of Call for Papers: December 2023
Deadline for submission of abstracts: 1 March 2024
Papers accepted communicated by: 15 March 2024
Publication: Late November / Early December 2024
References
Cox, Lara. 2018. ‘Decolonial Queer Feminism in Donna Haraway’s “A Cyborg Manifesto” (1985)’. Paragraph 41 (3): 317–32. https://doi.org/10.3366/para.2018.0274.
Espinosa Miñoso, Y. (2022a) De por qué es Necesario un Feminismo Descolonial, Icaria Editorial: Barcelona.
Moreano Venegas Melissa, Miriam Lang, Gabriela Ruales Jurado, 2021. “Perspectivas de justicia climática desde los feminismos latinoamericanos y otros sures”, Fundación Rosa Luxemburg Oficina Región Andina, Quito.
Rao, Rahul. 2014. “Queer Questions.” International Feminist Journal of Politics 16, no. 2: 199-217.
Sandilands Cate, MacGregor Sherilyn & Andrée Peter (2020) “Episode 9: Ecofeminism and Queer Ecology”, The Ecopolitics Podcast. https://www.ecopoliticspodcast.ca/episode-9-ecofeminism-and-queer-ecology-2/
Svampa Maristella, 2015. “Feminismos del Sur y ecofeminismo”, Nueva Sociedad: https://nuso.org/articulo/feminismos-del-sur-y-ecofeminismo/
Viteri, M. A. (2011). ¿Cómo se piensa lo “queer” en América Latina? (Presentación Dossier). Íconos-Revista de Ciencias Sociales, (39), 47-60.
Ulloa, A. and Zaragocin, S. (2022) Diálogos sobre feminismos, ambientalismos y racismos desde las geografías feministas latinoamericanas, Documents d’Anàlisi Geogràfica, 68(3): 481–91.
Zaragocin, S., Bone, J. F., Boudewijn, I., & Jenkins, K. (2023). Questioning development from Black feminisms in Ecuador and moving towards a Black feminist political ecology in the Americas. Global Discourse, 1-20.