This article explores the corporeal and testimonial memories of a group of female indigenous ex-combatants and victims in the Colombian Caribbean and Amazon. Although these groups have often been analyzed in the transitional justice literature, our primary objective is to analyze two local processes for retrieving indigenous women’s memories and possible feminist participatory action research methodologies in the Colombian postconflict context. We examined empowering intercultural and intersectional methodologies to promote the political participation of indigenous women – both ‘victims’ and ‘perpetrators’ – in the Colombian Truth Commission implemented after the peace agreement was enacted. We explain how participatory action research should be used, including techniques such as indigenous women’s body mapping, creating testimonial spaces and conducting ethnographic observations. The article is based on a transitional justice ‘from below’ perspective as well as local transitional justice practices.
This paper describes collaborative research with Wiwa and Arhuaco women concerning local reparations with an intersectional perspective on the Colombian post-conflict agreement. Our central argument is that indigenous women’s processes, experiences, and expectations of reparation reflect a wish to engage in a dialogue with the Special Jurisdiction for Peace (JEP) through its Works, Projects or Activities (TOAR) so that their perspectives on and complex conceptions of harm and reparation, as well as their relationship with social orders, bodies, and territory, can be recognized and considered in managing the risks of the revitalization of patriarchy during the post-accord period.
ABSTRACT∞ The peace agreement with the Fuerzas Armadas Revolucionarias de Colombia involved both gender- and ethnic-based approaches. However, crimes against the sexual freedom and integrity of indigenous women and related territorial rights reparations continue to be problematic. Notably, no in-depth knowledge exists regarding the individual and collective effects of sexual and environmental violence on indigenous women, the obstacles hindering their access to ordinary justice, special indigenous jurisdiction or peace jurisdiction. Therefore, this study aims to analyse the conceptualizations of restorative justice and reparation from the perspective of indigenous Wiwa women. To do so, it focuses on the case of the Marokazo and Teyunke regions, examining some important characteristics of indigenous reparation processes vis-à-vis sexual and environmental violence against this community. It also explores the individual conditions underlying the development of local indigenous reparation processes and the place of biological materials and natural resources in these reparation processes.
Introducción. Durante el conflicto armado colombiano las mujeres tuvieron una importante participación al interior de las guerrillas. En la actualidad, también la mantienen en el proceso de reincorporación a la vida civil, como resultado del acuerdo final entre el Gobierno y las Fuerzas Armadas Revolucionarias de Colombia (FARC). Objetivo. El artículo explora las memorias que resguardan los relatos de un grupo de mujeres excombatientes en proceso de reincorporación en dos Espacios Territoriales de Capacitación y Reincorporación (ETCR) en el caribe colombiano. Metodología. Estas han sido recopiladas a través de una serie de metodologías participativas y métodos tradicionales de las ciencias sociales que desarrollamos en el marco de un Diplomado en resolución de conflictos, destinado a mujeres indígenas y no indígenas excombatientes. Resultados y discusión. El argumento principal es que las mujeres excombatientes han desarrollado memorias corporales de su vida en la guerra que se evidencian en una serie de nuevas subjetividades que han emergido durante su proceso de reincorporación. Por un lado, las memorias corporales sobre el cuidado individual, colectivo y territorial, así como las memorias sobre prácticas productivas que evidencian formas de agencia y subjetividades diversas. Por el otro, las formas de cuidado, la solidaridad, la resistencia y el deseo de vivir como parte de sus memorias acerca de su Autonomía Sexual (AS).
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