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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 knowledge, as well as across everyday practices that either habituate us to take care of the world or to destroy it. I propose this framework not as an abstraction from lived experience, but as a lens that enables us to see what is hidden from our understandings of both race and gender and the relation of each to normative heterosexuality.Modernity organizes the world ontologically in terms of atomic, homogeneous, separable categories. Contemporary women of color and third-world women's critique of feminist universalism centers the claim that the intersection of race, class, sexuality, and gender exceeds the categories of modernity. If woman and black are terms for homogeneous, atomic, separable categories, then their intersection shows us the absence of black women rather than their presence. So, to see non-white women is to exceed ''categorial'' logic. I propose the modern, colonial, gender system as a lens through which to theorize further the oppressive logic of colonial modernity, its use of hierarchical dichotomies and categorial logic. I want to emphasize categorial, dichotomous, hierarchical logic as central to modern, colonial, capitalist thinking about race, gender, and sexuality. This permits me to search for social organizations from which people have resisted modern, capitalist modernity that are in tension with its logic. Following Aparicio and Blaser, 1 I will call such ways of organizing the social, Hypatia vol. 25, no. 4 (Fall, 2010) r by Hypatia, Inc.

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. Unityndashnot to be confused with solidarityndashis understood as conceptually tied to domination.

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Em Heterosexualism and the Colonial/Modern Gender System (2007), propus uma leitura da relação entre o colonizador e o/a colonizado/a em termos de gênero, raça e sexualidade. Com isso eu não pretendia adicionar uma leitura gendrada e uma leitura racial às já sabidas relações coloniais. Ao invés disso, eu propus uma releitura da própria modernidade capitalista colonial moderna. Isso se dá porque a imposição colonial do gênero atravessa questões sobre ecologia, economia, governo, relaciona-se ao mundo espiritual e ao conhecimento, bem como cruza práticas cotidianas que tanto nos habituam a cuidar do mundo ou a destruí-lo. Proponho este quadro conceitual não como uma abstração da experiência vivida, mas como uma lente que nos permita ver o que está escondido de nossas compreensões sobre raça e gênero e sobre as relações de cada qual à heterossexualidade normativa.

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 domination with naturalized understandings of inferiority and superiority. In this essay, Lugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power. This gender system has a light and a dark side that depict relations, and beings in relation as deeply different and

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Artículo aparecido en Hypatia, vol 25, No. 4 (Otoño, 2010).Traducido por Gabriela Castellanos.Resumen: Este trabajo se pregunta cómo pensar sobreinteracciones íntimas, cotidianas de resistencia a la diferenciacolonial, defi niendo intimidad no exclusivamente niprincipalmente en términos de relaciones sexuales, sino dela vida social entretejida entre personas que no están actuandocomo representantes o funcionarias. Se parte de laidea de que la lógica categorial dicotómica y jerárquica escentral para el pensamiento capitalista y colonial modernosobre raza, género y sexualidad, y de que los colonizadosfueron defi nidos desde el primer momento de la colonizacióncomo no-humanos, cuya animalidad les impedía servistos como hombres y mujeres, aun considerando a lasmujeres blancas como no-hombres. Se muestra el vínculoentre la introducción colonial del concepto instrumentalmoderno de la naturaleza que es central para el capitalismo,y la introducción colonial del concepto modernode género. Se propone un feminismo descolonial, con unfuerte énfasis en una intersubjetividad historizada, encarnada,entablando una crítica de la opresión de géneroracializada, colonial y capitalista, heterosexualista, comouna transformación vivida de lo social. En oposición a lajerarquización dicotómica que caracteriza la colonialidadcapitalista y moderna, se plantea el movimiento hacia lacoalición que nos impulsa a conocernos el uno al otrocomo sí mismos que son densos, en relación, en socialidadesalternativas y basadas en formas tensas, creativas,de habitar la diferencia colonial. Para ello es necesario elanálisis de la opresión de género racializada y capitalista,es decir, de “la colonialidad del género”, a fi n de vencerlamediante el “feminismo descolonial”.Palabras clave: Género, feminismo, colonialidad,descolonial, modernidadToward a Decolonial FeminismAbstract: This paper asks how to think about intimateeveryday interactions of resistance to colonial difference,defi ning intimacy not exclusively or even primarily in termsof sexual relations, but of social life interwoven amongpeople who are not acting as representatives or functionaries.It starts out from the idea that the dichotomousand hierarchical categorial logic is central for moderncapitalist and colonial thought about race, gender andsexuality, and that the colonized were defi ned from the verybeginning as non-humans, whose bestiality did not allowfor their being seen as men or women, even when whitewomen were considered as non-men. The link between thecolonial introduction of the modern instrumental conceptof nature is shown to be central for capitalism and for thecolonial introduction of the modern concept of gender. Adecolonial feminism is proposed, with a strong emphasison an incarnate, historicized intersubjectivity, posing criticismof the racialized, colonial, capitalist, heterosexualistgender oppression, as a lived transformation of the social.In opposition to the dichotomous hierarchization characteristicof capitalist, modern coloniality, it is proposed tostrengthen the movement toward coalition which impels usto get to know each other as dense, in-relation selves, inalternative socialities based on tense, creative habitationsof the colonial difference. For this we need the analysisof racialize3d and capitalist gender oppression, that is, ofthe coloniality of gender, in order to overcome it by meansof “decolonial feminism”.Key Words: Gender, feminism, coloniality, resistencia,modernity