Explore the vast range of titles available.

The following article describes and analyses the process of construction of the Peasant Popular Feminism in the Peasant Women's Movement (MMC), a new subject of academic studies. The methodology used is participatory action research, given the direct immersion of the authors in said movement for more than fifteen years. As part of the results of this immersion, we have three Master's dissertations (Conte, 2011; Cinelli, 2012; Santos, 2012) and two Doctorate's theses (Conte, 2014; Cinelli, 2016). Furthermore, the authors were involved in the process of debating the Peasant Popular Feminism in MMC for the past three years. We highlight the relevance of the fact that the Peasant Popular Feminism is fruit of the collective identity of the fighting MMC women. Above all, it is constructed in dialogue with other peasant's organizations of working women and feminists, in the defense of agroecology and freedom/liberation, and hoping to build a fair and solidary, that is to say, socialist society.

This article explores the political role of rural and indigenous women in the context of the socio-environmental, health and political crises in Chile, where social movements have pressured the political establishment to decisively move towards a change in Chile’s constitutional foundations. The study analyses the historical political demands and strategies of the National Association of Rural and Indigenous Women (ANAMURI) as a case of the women’s peasant movement with a relevant political role in shaping the social demands in the face of the crises. Following the political ecology of food through the decolonial and ecofeminist perspective and the social movement theory, findings indicate the current relevance of rural and indigenous women as political actors of change, a relevance that has been neglected for most of Chile’s history. With their leadership and socially grounded demands, peasant and indigenous women are influencing the political agenda decisively using strategies that are shared with other peasant movements in Latin America. Rural and indigenous women are fundamental political actors that should undoubtedly be considered when studying struggles for social change in the 21st century.

Different authors from academia and social movements point to agroecology as a path to food sovereignty and as a way out of multiple social-ecological crises. Peasant feminism ( feminismo campesino ) informs the daily practice of women, and has contributed to broaden the meanings of food sovereignty as a political framework. Vinculación y Desarrollo Agroecológico en Café (VIDA) is a Mexican coffee growers’ organization that is centrally guided by principles of agroecology, food sovereignty, and peasant feminism. A transdisciplinary study held with VIDA members shows how food sovereignty is based on more dimensions than the official ones. In this paper, we use the Mexican art of embroidery as an integrating metaphor to analyze how female coffee growers’ practices around integral health, food gathering, and bartering contribute to food sovereignty. Our intention is also to analyze how these activities expand from the family unit to the territory, as well as from human to more than human beings. Based on their agroecological knowledge and practice, VIDA’s feminist peasant women invite us to consider agroecology and food sovereignty as key dimensions of Earth stewardship.

This essay examines the Responsible Procreation campaign of Acción Cultural Popular (ACPO) within the context of \"zones of crisis\" characterized not only by the legacy of long-standing violence but by tensions experienced within the Catholic Church and Colombian society at large during the tumultuous decades of the 1960s and 1970s. ACPO centered its Responsible Procreation campaign on a radical critique of authoritarian and exclusionary gender relations that could only be remedied by guaranteeing women's access to education and their participation as equals in household and community decision making. As a Catholic-affiliated organization, ACPO enjoyed legitimacy many secular organizations did not, enabling it to provide spaces where rural Colombians, especially women, could experiment with voice and agency and explore alternative visions of citizenship and community development without fear of reprisal or social ostracism. Christian social activism, the essay concludes, often laid the basis for the proliferation today of social movements spearheaded by rural women. Este ensayo explora la campaña de Procreación Responsable promovida por Acción Cultural Popular (ACPO) dentro del marco de \"zonas de crisis\", las cuales se caracterizan no sólo por la persistencia de una violencia de larga duración, sino también por las tensiones vividas adentro de la misma Iglesia Católica y de la sociedad colombiana en general, durante las tumultuosas décadas de los sesenta y setenta. ACPO centró su campaña en una crítica radical de las relaciones de género autoritarias y excluyentes que sólo podrían ser fundamentalmente transformadas garantizando el acceso de las mujeres a la educación y su participación en condiciones igualitarias en las decisiones del hogar y la comunidad. Su estatus como una organización afiliada a la Iglesia Católica le prestó una legitimidad a ACPO que no tenían muchas organizaciones seglares, empoderándola para abrir espacios donde campesinos, especialmente mujeres, podían experimentar con voz y agencia y explorar visiones alternativas de ciudadanía y desarrollo comunitario sin temor a represalias ni ostracismo social. El activismo social cristiano en muchos casos estableció las bases para la proliferación de movimientos sociales contemporáneos encabezados por mujeres campesinas que operan aún el día de hoy.

This paper analyses peasant women’s political agency in Latin America, focusing on two organisations–the MMC (Movimento das Mulheres Campesinas–Movimiento de las Mujeres Campesinas–Movement of Peasant Women in Brazil) and the ANAMURI (Asociación Nacional de Mujeres Rurales e Indígenas–Associação Nacional de Mulheres Rurais e Indígenas–National Association of Rural and Indigenous Women in Chile). It compares and contrasts the cultural and historical differences that have shaped the women’s movement in each country. It investigates how a transnational identity can build unity within the diversity of organisations in Latin America, and how peasant women have challenged the patriarchal culture and developed a popular feminism connected with class struggle. This study suggests that the identification of peasant women as feminists is a new phenomenon in Latin America. This can clearly be seen in their discourses and subversive practices, and expressed through the slogan: “without feminism there is no socialism”, stated during the fourth Assembly of the Articulation of Peasant Women from the Latin American Coordination of Rural Organisation (CLOC)–Via Campesina.

Este texto aborda alguns aspectos que integraram estudos de Pós-Doutoramento na área de Educação, conduzidos pela autora, e tem como objetivo sistematizar teoricamente uma experiência de educação popular baseada na implementação de oficinas que foram realizadas com mulheres camponesas assentadas do Sul do Brasil, participantes do Movimento dos Trabalhadores e Trabalhadoras Rurais Sem Terra (MST). Essa experiência se articula na construção de um pensamento decolonial feminista latino-americano na área de Educação, iniciativa que não se coloca de forma isolada, mas compondo amplo leque de possibilidades, tanto políticas quanto investigativas. Dessa forma, o referencial teórico adotado se localiza no campo do pensamento feminista, compreendendo a decolonialidade aplicada à questão de gênero na América Latina e tendo como metodologia a coleta de dados empíricos por meio de narrativas autobiográficas, onde afloram as narrativas (auto)biográficas das mulheres do Sul, encaminhando-se na construção de um pensamento que coloca em xeque o conhecimento androcêntrico e eurocêntrico no qual a ciência moderna se baseou.