Based on Perez-Rosario’s Article Beauty and Protest, How Do European-Based Notions of Beauty and Social Class Division Affect Women of Color and Indigenous, and Communities in Latin America?
Thus, not only do the poor, the darker, and the female receive smaller slices, but the social pie is not large to begin with. The UNDP calculates that more than half of the population in several countries lives on less than $2 per day. The United Nations Economic Commission for Latin America and the Caribbean estimates more than 200 million are living in poverty. The true levels of poverty and individual levels of inequality in the region are likely considerably worse than the above household consumption figures indicate because these values do not account for the number of household members in the workforce, overlooking a trend of increasing “auto-exploitation” featuring a higher percentage of household members working for longer hours and depending on nonmonetary transactions.
Hence, the present discussion of the general concept of Latin American feminism methodologically necessitates historical sensitivity to apprehend the intimate relationship between the development of different ideas and the heterogeneous political conditions that give rise to them. In the U.S., tracing the history of Latin American feminism and its ideas is an urgent task. While growing interest in the broader Latin American philosophy calls for increased textual representation and access, the role that women have played in the evolution of Latin American philosophical ideas has been largely neglected. Yet, there exists a wealth of critical feminist ideas for theories of identity, politics, and culture.Most historical genealogies of Latin American feminism trace their origins to the social movements beginning in the 1960s and 1970s centered around women’s liberation. However, feminist ideas in Latin America are much older than those which have been documented as part of feminist political action. The origins of Latin American feminist ideas can be found in reflections on conditions of otherness that emerge as a result of colonialism and in critiques of norms that render the category of man the entry point for humanity. By the 60s and 70s, feminism in Latin America had a firmly rooted history concerned with articulating difference and alterity from a non-dominant perspective (Gargallo 2004: 80).
Gargallo, Francesca, 2007, Feminismo latinoamericano, originally published in Revista Venezolana de Estudios de la Mujer, 12(28) (2007): 17–34.
Schutte, Ofelia and María Luisa Femenías, 2010, “Feminist Philosophy”, in Susan Nuccetelli, Ofelia Schutte, and Otávio Bueno (eds.), A Companion to Latin American Philosophy, Oxford: Wiley-Blackwell, pp. 397–411. doi:10.1002/9781444314847.ch28
Ungo Montenegro, Urania Atenea, 2000, Para cambiar la vida: política y pensamiento del feminismo en América Latina, Panamá: Instituto de la Mujer, Universidad de Panamá.
Schutte, Ofelia, 1998a, “Cultural Alterity: Cross-Cultural Communication and Feminist Theory in North-South Contexts”, Hypatia, 13(2): 53–72. doi:10.1111/j.1527-2001.1998.tb01225.x