Chicana/Latin American Feminist Epistemologies of the Global South (Within and Outside the North): DecolonizingEl Conocimientoand Creating Global Alliances

Mi casa de los Espíritus (My house of spirits): Challenging patriarchy with magical feminism

“…129–139) defined disenchantment as “the knowledge or belief… that there are no mysterious incalculable forces that come into play, but rather that one can, in principle, master all things by calculation”. In this disenchantment, Western thinking (Galván, 2014; Santos, 2016) has displaced tradition, myth, and superstition (Suddaby et al., 2017) into categories of thought that are perceived as deficient (Berenstain et al., 2022) to build academic knowledge. But at the same time, our Western focus (Berenstain et al., 2022; Galván, 2014; Santos, 2016; Motta, 2021) on what is considered as valuable knowledge production at least partially explains our collective failure to imagine new possibilities (Fotaki et al., 2020; Islam & Greenwood, 2021) in answering on‐going world‐wide crises where some bodies are much more subjected to violence than others (Butler, 2009).…”

“…In this disenchantment, Western thinking (Galván, 2014; Santos, 2016) has displaced tradition, myth, and superstition (Suddaby et al., 2017) into categories of thought that are perceived as deficient (Berenstain et al., 2022) to build academic knowledge. But at the same time, our Western focus (Berenstain et al., 2022; Galván, 2014; Santos, 2016; Motta, 2021) on what is considered as valuable knowledge production at least partially explains our collective failure to imagine new possibilities (Fotaki et al., 2020; Islam & Greenwood, 2021) in answering on‐going world‐wide crises where some bodies are much more subjected to violence than others (Butler, 2009). Feminist scholars (Lorde, 2017; hooks, 1989; Anzaldúa, 1987; Anzaldúa, 1990; Butler, 2016; Ahmed, 2017; Dorlin, 2017) have powerfully shown that women's bodies fall into this category, that violence against women is epidemic (Wilcox et al., 2021), has no “ fronteras ” 2 (Londoño Toro et al., 2017) and that yes, there is a guerra “en” y “contra” el cuerpo de la mujeres 3 (Gago, 2019, p. 65).…”

La presencia de la mujer en el fenómeno lowrider

“…Por otro lado, se encontró que la mujer lowrider fue mencionada por López y Reyes (2017), quienes hablan de los primeros clubes lowrider femeninos, en San Diego, California; y también por otros autores en algunos reportajes periodísticos que mencionan la participación de las mujeres en exhibiciones o desfiles; sin embargo, son pocos los que hablan del protagonismo o empoderamiento lowrider; entre ellos destaca Licón (2017), quien describe los estereotipos negativos contra los pachucos y cholos (mujeres incluidas) desde la persecución racial en los años cuarenta, y López (2019), quien entrevista a mujeres lowriders y teje sus historias para hablar sobre el empoderamiento. Por ello, para interés de este trabajo se abordaron conceptos sobre empoderamiento chicano femenino (Anzaldúa, 1999), sobre postura política y herencia mestiza (Cacheux, 2003), acerca de resistencia y distanciamiento de los patrones patriarcales (Trinidad, 2014) y sobre identidad chicana (Rodríguez, 2001).…”

Legitimized Tongues: Breaking the Traditions of Silence in Mainstream Engineering Education and Research

“…Coatlicue is a state of meta-awareness where an individual sees themselves as both the subject and an object; where they are seen and are being seen through by others (Elenes, 2013;Galván, 2014;Moraga and Anzaldúa, 2015;Vallone, 2014). It involves a disruption in who they are and who they want to be.…”