Integral Review

A Transdisciplinary and Transcultural Journal For New Thought, Research, and Praxis

Posts Tagged ‘Gloria Anzaldua’

The Divine Feminist: A Diversity of Perspectives That Honor Our Mothers’ Gardens by Integrating Spirituality and Social Justice

Arisika Razak

While spirituality has often  been separated  from  feminism, this  essay  suggests that a number of prominent theorists in the diverse fields of Africana Studies (Amadiume, 1998; Badjo,1996; Teish,1994); Chicano Studies (Anzaldua, 2007/1987); Indigenous Studies (Harjo, 1991; Mehesuah, 2003); Islamic Studies (Wadud, 2006); Queer Studies (Grahn, 2009); and Women’s Spirituality/Women and Gender Studies (Brooten, 2010; Walker, 1983) have all linked empowered roles for women and other oppressed groups to contemporary and historic liberatory spiritual frameworks and culturally specific Indigenous roles for women and other oppressed genders. The contemporary divine feminist, (a term coined by Professor Alka Arora) is one who walks the contested borderlands between secular feminisms, philosophy and religious studies, and ethnic/indigenous studies. They integrate diverse spiritual frameworks elaborated by people of color, liberatory theory and praxis supporting the empowerment of women and other oppressed genders with Euro-American academic perspectives, and contemporary disability and embodiment studies to develop new forms of activism, scholarship and alliance building that benefits the Earth and all sentient life.

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The Borderlands Feminine: A Feminist, Decolonial Framework for Re-membering Motherlines in South Asia/Transnational Culture

Monica Mody

This paper uses Gloria Anzaldúa’s borderlands framework to resignify and recover the marginalized, forgotten sacred feminine and, thereby, South Asian motherlines. The borderlands is conceived of as a new consciousness, an alternative to that which is written in history. It offers a radical synthesis of spiritual healing with anti-oppression work. Creating self-affirming, complex images of female identity, and making revisionist myths—while engaging the self in relation to culture— constitutes a decolonial practice. It enables South Asian women—as the Others of colonial modernity and brahmanical patriarchy—to renew their relation to an episteme of the sacred that liberates their voices, vitality, and authority. The post-secular sacred locates as essential a critical interrogation of all forms of oppression. The researcher enacts her decolonial recovery at the edges of her South Asian/brown postcolonial feminist subjectivity. The borderlands framework makes possible a profoundly relational, integrative onto-epistemological praxis that forefronts the grandmothers, the foremothers, and the experiences of women of color on their own terms.

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