Indigenous feminist thought, a simplified term for how indigenous women fight for their rights. However, their rights are defined differently than that of the typical feminist as their overall way of thinking is different than that of the Western world. This is why my professor named her class “Indigenous Feminist Thought” instead of “Indigenous Feminist Philosophy.” Philosophy itself is a Western concept that is not compatible with other ways of thinking, learning and experiencing the world. Feminism for the indigenous community is fighting for all human rights as well as the environment. This is especially concerning for indigenous women as they are the protectors of their communities.
As I learned from my class, there is a new wave of indigenous women gathering their communities and those around the world to begin reclaiming their rights as humans and victims of colonization. An important conference held to discuss the issues threatening indigenous communities as well as the earth is the Cumbre Continental de Mujeres Indígenas del Abya Yala. So far there have been four reunions, with the most recent one happening in Puno, Perú in 2009. Some major points from the conferences included raising the political and social status of the indigenous people, with a focus on women. The indigenous women are not only marginalized due to their race and economic status, but also the identity of being a woman. Being a woman in a world of Western ideals means you are lower than the man on top of other identities that are marginalized.
I could continue telling you what I learned, but some of the best sources are from those spoken, so I attached a list of sources that were given to me by my professor in La Universidad Nacional de Heredia.
- Barboza, A. (1994). Sexo y Conquista. Universidad de México: México, DF.
- Behar, R. (1989). Brujería sexual, colonialismo y poderes femeninos: opiniones del Santo Oficio de la inquisición en México, en Sexualidad y Matrimonio en la América Hispánica. México, D.F: Grijalbo.
- Burgos, E. (sin fecha) Me llamo Rigoberta Menchú y así nació mi conciencia. Siglo XXI: Ciudad de México.
- Cañete, M. (2004). Reflexiones sobre mujer y política. Abya Yala: Quito.
- Cruz, G. (2009). La liberación indígena contemporánea en Bolivia. Editorial de la Universidad Católico de Córdoba.
- Dradi, María Pia. (sin fecha). Mujer chayauita: ¿un destino de marginación?
- Gargallo, F. (2013). Feminismos desde el Abya Yala: Ideas y proposiciones de las mujeres de 607 pueblos en nuestra América. Editorial Corte y Confección: Ciudad de México.
- González Montes, S. (2005). Mujeres y género en la antropología latinoamericana. El colegio de México, México D.F.
- Grey, N.; Zamosc, L. (2005). La lucha por los derechos indígenas en América Latina. Abya Yala: Quito.
- Sichra, C. (2004). Género, etnicidad y educación en América Latina. Morata: Madrid.
- Lobo, T. (2009). Entre Dios y el Diablo. Mujeres de la Colonia (Crónicas). Universidad de Costa Rica: San José.
- Mires, F. (1991). El discurso de la indianidad: La cuestión indígena en América Latina. Editorial DEI: San José.
- Rodriguez, M. (1997). La mujer azteca. Universidad Autónoma del Estado de México.
- Rincón Soto, L. (2015). Mujeres indígenas: Resistencia y revolución. Editorial Académica Española: Saarbrücken.
- Rincón Soto, L. (2010). “La filosofía amáuntica y su propuesta humanista frente al pensamiento occidental”. Hoja Filosófica. No 25. Universidad Nacional. Heredia.
- Rincón Soto, L. (2007). “Aportes del pensamiento femenino indígena a la condición humana”. Congreso Internacional de Humanidades. Editorial Universidad Nacional. Heredia.
- Rincón Soto, L. (2005). “El rescate del pensamiento femenino indígena como tarea de la filosofía latinoamericana”. Temas de Nuestra América. 4:13-34. Universidad Nacional. Heredia.
- Twiman, A. (1989). “Honor, sexualidad e ilegitimidad en la Hispanoamérica colonial”, en Sexualidad y matrimonio en la América hispánica. Grijalbo: México D.
*This information is limited to Latin America regions*