O movimento feminista na produção acadêmica dos cursos de pós-graduação em Serviço Social

Abstract

Resumo: O artigo trata da produção acadêmica dos cursos de pós-graduação em Serviço Social sobre o movimento feminista. As produções são analisadas tendo como referência o tratamento, pela tradição marxista, do movimento feminista e dos conceitos de gênero, patriarcado, relações sociais de sexo e divisão sexual do trabalho. Evidencia-se incipiente tematização desses conceitos, o que expressa a necessidade de um maior investimento na produção de conhecimento sobre o feminismo e o movimento feminista.Palavras-chave: Feminismo. Movimento feminista, Produção teórica. Serviço Social. Abstract:The article deals with the academic production of Post-Graduation courses in Social Work on the feminist movement or the struggle of women in mixed movements. The productions are analyzed with reference to the treatment, by the Marxist tradition, of the emergence of the feminist movement and the concepts of gender, patriarchy, social relations of sex and the sexual division of labor. There is an incipient approach of these themes by the profession, which expresses the need for a greater investment in the production of knowledge about feminism and the feminist movement.

Decolonial Feminism and Practices of Resistance to Sustain Life: Experiences of Women Social Workers Implementing Mental Health Programmes in Chile

“…Challenging coloniality and patriarchy by creating resistances that put life at the centre means also reshaping our links – entangling ourselves in shared experience – and expanding the web of caring connections, containment, and constant support, in a formation of a sense of community – which, as Latin American original peoples’ worldviews have argued, is profoundly harmonious between humans and between humans and non-human live beings. Building coalitions to confront multiple oppressions, as Lugones (2021) argues, also means thinking of ourselves in a weaving of broader links with feminist, academic and activist movements and organisations not only locally, which recover the ancestral knowledge of our native peoples, but also with those decolonial feminist initiatives on a global scale (Curiel, 2015; Espinosa et al, 2014; Pérez-Orozco & Mason-Deese, 2022).…”

“…Discussions on feminism in Latin America, as in other regions, have many nuances (Martínez & Agüero, 2021). Despite the different currents, we can find some common threads where perspectives from indigenous peoples and Afro-descendant communities dialogue to elaborate a shared critique of the hegemony of ‘white feminism’ – ‘white’ not in terms of skin colour, but white in the sense of the ‘unassumed geopolitical privilege’ that is associated with what comes from Europe or Anglo-America (Espinosa et al, 2014).…”

“…The protagonists that give meaning to decolonial feminism are women: poor, immigrant, physically or mentally disabled, ‘indian’ or ‘black’ women, and people with dissident sexual orientations (Montanaro, 2017; Rodríguez, 2011). They are those who experience colonial domination through prejudice, mistreatment and humiliation both in their daily interactions at school, in the hospital and on the street, and in their experience of structural injustice in profoundly unequal societies such as those in Latin America (Espinosa et al, 2014), where vast sectors of the population, but especially women of indigenous descent, have been brutally stripped of their resources, impoverished and precarised (Barbosa et al, 2022; Cuero, 2019; Fernández et al, 2020; Preciado, 2019).…”

“…Decolonial feminism understands the multidimensional violence experienced by women and other subalternised groups in Latin American countries as the result of the action, but fundamentally of the omission and negligence of the state – a capitalist, the patriarchal and colonial state, where these three axes intersect and mutually reinforce each other (Cabnal, 2018). In these countries, the omissions of the state show their maximum expression in the processes of precarisation of life: the reduction of humanity to the experience of living to work and working to survive, in conditions of exploitation, insecurity and lack of protection, exposed to multiple oppressions of sex, gender, race and social class (Butler, 2009; Darat, 2021; Spivak, 2005), and subjugated by mercantile logics that reward competition, individualism, depoliticisation, value acceleration and productivity and have a disregard for ancestral memory and nature (Espinosa et al, 2014; Rodríguez, 2011).…”

“…In Chile, the incorporation of feminist approaches in social work has only taken place in the last ten years (Duarte, 2013), very possibly thanks to the strength of feminist movements that in the recent period have installed a powerful critique of the precariousness of life as a result of the neoliberal, patriarchal and colonial capitalism of the Chilean model (Palacios-Valladares, 2022;Perry & Borzutzky, 2022;Vivaldi & Sepúlveda, 2021). Although in the last decade, the debates around violence against women, female labour inclusion, intersectional perspectives, masculinities and LGTBIQ+ identities have increased in terms of publications in scientific journals and book chapters in social work (Muñoz Arce et al, 2021), the gap between these intellectual debates and the professional practice of social work is still wide (Duriguetto & Madeiros, 2018). As feminist social worker and trade union leader Natalia Corrales (2021) has argued, there is still a disconnect between feminist practices and the feminism that is taught in schools of social work, resulting in many frontline feminist voices still being silenced in social work academia (Clarke, 2021;Deepak, 2019;Johnstone & Lee, 2021;Rasool & Harms-Smith, 2021).…”