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How Online Communities of Women of Color Are Challenging Coloniality

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How Online Communities of Women of Color Are Challenging Coloniality DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 6-2018 Las curanderas de la herida abierta: how online communities of women of color are challenging coloniality Aracelis Sanchez DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Sanchez, Aracelis, "Las curanderas de la herida abierta: how online communities of women of color are challenging coloniality" (2018). College of Liberal Arts & Social Sciences Theses and Dissertations. 253. https://via.library.depaul.edu/etd/253 This Thesis is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. Sanchez 1 Las curanderas de la herida abierta: How online communities of women of color are challenging coloniality A Thesis Presented in Partial Fulfillment of the Requirements for the Degree of Masters of Arts June, 2018 BY Aracelis Marie Sanchez Department of International Studies College of Liberal Arts and Social Sciences DePaul University Chicago, Illinois Sanchez 2 Acknowledgements First and foremost, I would like to acknowledge my advisor, Shiera Malik, who has been instrumental in the completion of this thesis. From introducing me to decolonial literature to helping me through bouts of self-doubt, I couldn’t be more thankful for the support and encouragement she provided from the beginning. I would like to also acknowledge my two other readers – Sanjukta Mukherjee and Ann Russo for providing guidance and direction during my thesis proposal. From our insightful conversations, my thesis went in the direction it was destined to go. Additionally, I want to thank my peer and dear friend, Taylor Soto, who has been on this journey with me from the beginning. Without her continued support and our writing dates, I wouldn’t have been able to finish. I would like to acknowledge two important peers who have read my thesis and provided feedback – Violet Gallardo and Jeanette Jara. Both are MA students in Social Work and Communications, respectively, and have lended a fresh set of eyes from different disciplines to look over my work. Lastly, I am indebted to the work, voices, and energy of the online communities of women of color who are the central focus of this thesis. I am grateful to be apart of such vibrant online communities dedicated to dismantling systems of oppression and simply surviving. Sanchez 3 Table of Contents Introduction 5 • Decolonial options • Feminist Theory • Traveling Theory Chapter 1 21 The production of colonial knowledge • Discourses of power • Discourse of colonial power Chapter 2 29 Women of color and discursive openings • Feminist insurgencies: from paper to online • The space for subjugated knowledges Chapter 3 38 Las curanderas: healing the wounds • Rejection of anti-blackness • Critique of the capitalist/colonial/imperial world system • Liberating conceptions of gender/sexuality Conclusion 54 Appendix 60 Bibliography 64 ` Sanchez 4 Abstract Using Facebook and Instagram pages, women of color create virtual communities for epistemological transformations and community healing. In this thesis, I show that online communities of women of color constitute a decolonial feminist virtual space that serves as a site of knowledge production. I argue that these online communities can be conceptualized as a decolonial project existing and expanding from online spaces to public places and characterized by a deliberate rejection of anti-blackness, a critique of the capitalist/colonial/imperial world system, and liberating conceptions of sexuality and gender. I focus on Latina Rebels, Xicanisma, and Lindas, Libres pero Chingonas in order to examine the ways these spaces emerge as into discursive arenas whereby subjugated knowledges get centered, uplifted and validated. Through an analysis of three relationships – knowledge production and coloniality, knowledge production and the three platforms, and these three platforms and myself – I position these sites as feminist insurgencies that created an online Latina culture challenging the coloniality of knowledge production. I also engage in a systematic discourse analysis of posts curated by these three platforms to highlight the ways in which they actively challenge knowledges informed by discourses of colonial power. Keywords: coloniality, decoloniality, knowledge, women of color, feminism, social media Introduction Sanchez 5 At the beginning of 2014, I found a network of social media pages that changed my life in ways that I could not accurately articulate at the time. ‘Something’ was happening in these spaces and I didn’t have the words or ideas to identify it or process how it was affecting me. Once I entered my M.A. program in the fall of 2015, I found myself introduced to and increasingly equipped with theoretical tools and language to explain how I experienced and made sense of these spaces. This project, then, is the outcome of the reflective and analytical process of making sense of this experience and trying to understand online communities of women of color.1 This thesis examines three particular relationships that are related to this journey. First, it studies the relationship between knowledge production and coloniality. Building off the work of Walter Mignolo, Aníbal Quijano, V.Y Mudimbe, and others, this thesis analyzes the ways in which current knowledge practices have been and continue to be informed by coloniality. Second, it examines the relationship between online communities of women of color and knowledge production. The original and “shared” content that these pages post can be conceptualized as subjugated knowledges that have been given a platform - its own discursive arena - to be discussed and disseminated. Third, it studies my relationship to these online communities of women of color in order to set the ground work for 1) discussing the potential impact these online communities have on those who follow them, and 2) understanding the role academia plays in both offering tools for analysis and in which ways it can be highly inaccessible. 1 I use the phrase “online communities of women of color” in order to make space for all non-Latina members that engage with and learn from the content that these social media pages produce. By calling these spaces “online communities of Latinas”, I would run the risk of erasing Afro-Latinas and other groups that may not identify solely with the identity of “Latina”. Sanchez 6 Through the analysis of these three sets of relationships, I show that online communities of women of color constitute a decolonial feminist virtual space that serves as a site of knowledge production. These online communities can be conceptualized as a decolonial project existing and expanding from online spaces to public places and characterized by a deliberate rejection of anti-blackness, a critique of the capitalist/colonial/imperial world system, and liberating conceptions of sexuality and gender. This thesis draws on decolonial thought, feminist literature and traveling theory in order to make these claims. Decolonial options Decoloniality emerged in response to the manifestation of coloniality that began in sixteenth century - colonization.2 It is grounded in body-politics and geo-politics in order to highlight persistent colonial structures masked as modernity. Through a framework of body-politics and geo-politics, a decolonial analysis focuses on who is speaking and from where they are speaking. It requires a theory of the flesh, “one where the physical realities of our lives — our skin color, the land or concrete we grew up on, our sexual longings — all fuse to create a politic born of necessity.”3 And, it requires thinking “from and at the margins”4 of power and an emphasis on the material reality of marginalized groups. Decoloniality can be understood as a framework whereby “decolonial options [are] confronting and delinking from coloniality.”5 Coloniality can be understood as the, 2 Mignolo, Walter. “Epistemic Disobedience and the Decolonial option: A Manifesto.” Transmodernity 1 no. 2 (2011): 44-66. 3 Moraga, Cherrie, Gloria Anzaldúa. This Bridge Called My Back: Fourth Edition. (Albany: State University of New York Press, 2015) 4 Mignolo, Walter. The Darker Side of Western Modernity. (Durham, NC: Duke University Press, 2011), xviii. 5 Ibid, xviii. Sanchez 7 …system and worldview [whose] fundamental tasks included colonial expansion, the colonial reconceptualization of physical and human geography, the recreation, intensification and naturalization of hierarchies of being that divide some humans from others, and the subordination of people and nature to the demands of production and accumulation.6 Coloniality encompasses logic, legacy and action. It can be read as a logic that underlies knowledge practices, embeds itself within institutions and facilitates violence on an epistemic and physical level. This particular system and worldview continues to exist. It can also be understood as denial.7 It is the denial of space, place, history and humanity. This is achieved by having the power to construct knowledge about, enact violence against, and continue to control the other. Decoloniality aims to particularize the European gaze and detach
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