“Toward A Decolonial Feminism” by Mari´a Lugones: Summary and Critique

Introduction: “Toward A Decolonial Feminism” by Mari´a Lugones

“Toward A Decolonial Feminism” by Mari´a Lugones, first appeared in Hypatia in 2010, critiques the modern, colonial, gender system, which she argues is intrinsically tied to capitalist exploitation, racial hierarchy, and the dehumanization of the colonized. By framing gender as a colonial imposition rather than a natural or universal construct, Lugones demonstrates how coloniality subjugated both indigenous peoples and enslaved Africans by assigning them roles outside the European norms of “man” and “woman,” effectively rendering them “non-human.” Her work challenges feminist universalism and highlights the “colonial difference,” a fractured space where resistance to oppressive systems emerges. Lugones writes, “The coloniality of gender enables me to understand the oppressive imposition as a complex interaction of economic, racializing, and gendering systems,” emphasizing the inseparability of these oppressions. Her work has profound implications for literature and literary theory, offering a lens to analyze how narratives resist or perpetuate colonial hierarchies through gendered, racialized, and sexualized representations.

Summary of “Toward A Decolonial Feminism” by Mari´a Lugones

1. The Coloniality of Gender
   Lugones introduces the concept of the coloniality of gender, which critiques the modern/colonial gender system as a hierarchical and racially differentiated construct imposed during colonization. This system dehumanized colonized peoples by classifying them outside the European categories of “man” and “woman” (Lugones, 2010). Colonized men were labeled as “not-human-as-not-men,” and colonized women as “not-human-as-not-women,” emphasizing their supposed bestial and hypersexual nature. This dichotomy was central to justifying colonial domination, intertwining race, gender, and sexuality (p. 743).
2. Resistance Through Non-Modern Practices
   Lugones challenges the Western framing of modernity, which relies on dichotomous categories, by emphasizing the existence of non-modern ways of being that resist colonial logic. These include ecological, economic, and spiritual practices that maintain communal and relational values, opposing the hierarchical, capitalist framework (p. 741). She critiques the reduction of non-modern practices to “premodern,” asserting their active role in resistance.
3. The Fractured Locus of Resistance
   The essay underscores the fractured locus as a space where colonized individuals navigate their identities amid oppressive systems. Resistance, Lugones argues, emerges from the tension between the colonial imposition of subjectivity and the resilience of native communal and relational practices (p. 747). This fractured locus reflects the duality of inhabiting colonial structures while simultaneously resisting them.
4. Critique of Feminist Universalism
   Lugones critiques feminist universalism for failing to account for the intersectionality of race, class, and sexuality. Modern feminist frameworks often center on homogeneous categories like “woman,” which erase the lived realities of women of color and other marginalized groups. For example, she states, “To see non-white women is to exceed ‘categorial’ logic,” advocating for a decolonial feminism that embraces multiplicity and intersectionality (p. 740).
5. Decolonial Feminism as Praxis
   Decolonial feminism is not merely theoretical; it is a praxis of lived resistance. It involves critiquing and transforming racialized, colonial, and capitalist systems of oppression. Lugones emphasizes the need for a coalitional politics rooted in the relational subjectivity of oppressed communities. This involves learning from the histories and practices of marginalized groups to build solidarity (p. 746).
6. The Role of Language in Resistance
   Language plays a critical role in both colonial domination and resistance. Lugones highlights the danger of translating indigenous concepts into colonial frameworks, as it often erases the relational and communal meanings of these terms. For example, she describes the Aymara concept of qamaña (living well) as inseparable from communal practices, which resist colonial individualism and capitalist logic (p. 750).
7. Reimagining Coalition and Relationality
   Lugones calls for an ethics of coalition-in-the-making that resists the reduction of multiplicity into dichotomies. Coalitions should embrace difference and be rooted in the histories and practices of resistance at the colonial difference. Such coalitions defy hierarchical logic and privilege relationality over domination (p. 754).
8. The Colonial Difference as a Site of Possibility
   The colonial difference is a space where the epistemological fractures of colonial power become visible. It provides an opportunity for border thinking, allowing subaltern perspectives to challenge hegemonic narratives. Resistance at the colonial difference involves rethinking relationality and creating new possibilities for being beyond the dichotomous framework of coloniality (p. 751).

Theoretical Terms/Concepts in “Toward A Decolonial Feminism” by Mari´a Lugones

Theoretical Term/Concept	Definition	Key Aspects/Implications
Coloniality of Gender	A framework analyzing the imposition of hierarchical, racialized, and binary gender constructs through colonialism.	Examines how colonial systems dehumanized colonized peoples by denying them European gender categories, positioning them as “non-human” (Lugones, 2010, p. 743).
Modern/Colonial Gender System	The colonial framework that ties gender hierarchies to racial and sexual oppression.	Argues that European colonialism introduced rigid, dichotomous gender roles (man/woman) as markers of civilization, dehumanizing colonized peoples (p. 744).
Fractured Locus	The space of tension where colonized individuals navigate both colonial impositions and their own resistant subjectivities.	Highlights the duality and complexity of colonial subjects who are simultaneously shaped by and resist colonial frameworks (p. 747).
Colonial Difference	The hierarchical distinction between modern/colonial systems and non-modern ways of being.	Serves as a site of epistemological tension and possibility, where alternative ways of being and knowing challenge colonial logic (p. 751).
Non-Modern Practices	Indigenous and communal practices that resist colonial categorial and hierarchical logic.	Includes ecological, economic, and spiritual traditions that oppose individualism and capitalism, emphasizing relationality and community (p. 741).
Infra-Politics	Everyday, subtle forms of resistance that occur outside the formal, public political sphere.	Demonstrates how oppressed communities create resistant meanings and practices through relational and communal life (p. 746).
Epistemological Decolonization	A process of challenging and rejecting colonial knowledge systems and frameworks.	Calls for reading the social through indigenous cosmologies rather than imposing Western gendered frameworks on them (p. 749).
Categorial Logic	The modern logic of organizing the world into rigid, homogeneous, and dichotomous categories.	Criticized for erasing intersectional identities, such as non-white women, and reducing complexity in favor of hierarchical binaries (p. 740).
Decolonial Feminism	A feminist praxis that critiques colonial, capitalist, and racialized gender oppression while fostering transformative resistance.	Focuses on relational subjectivities, coalition-building, and learning from marginalized groups’ histories and practices (p. 746).
Relational Subjectivity	A form of subjectivity rooted in community and relational practices rather than individualism.	Highlights the communal and intersubjective nature of resistance, opposing the Western, individualist subject (p. 746).
Border Thinking	A way of thinking that emerges from the colonial difference, enabling subaltern perspectives to challenge dominant narratives.	Serves as a tool for epistemological resistance, emphasizing the fractured and multiple identities of colonized peoples (p. 752).
Coloniality of Power	A concept by Aníbal Quijano, extended by Lugones to include the intersection of race, gender, and class under colonialism.	Links racial hierarchies and capitalist exploitation, showing how colonialism shaped global systems of domination (p. 745).
Oppressing-Resisting Process	The dynamic interaction between colonial oppression and the resistance it generates.	Emphasizes that colonized peoples actively resist and adapt to colonial domination, creating new forms of being and knowing (p. 747).
Ethics of Coalition-In-The-Making	A framework for building coalitions across differences while resisting the erasure of multiplicity.	Encourages solidarity based on understanding and embracing differences, rather than imposing homogenizing frameworks (p. 754).

Contribution of “Toward A Decolonial Feminism” by Mari´a Lugones to Literary Theory/Theories

• Decolonial Theory and Literary Criticism
  • Lugones extends decolonial theory into the realm of gender and sexuality, offering a framework to analyze literary texts that grapple with colonial legacies.
  • Her focus on the coloniality of gender encourages literary critics to interrogate how texts depict the intersections of race, gender, and colonial power (Lugones, 2010, p. 743).
  • The concept of the fractured locus highlights the multiplicity of identities in colonial contexts, aiding the analysis of characters who resist and navigate colonial domination.
• Intersectionality in Feminist Literary Criticism
  • Lugones critiques feminist universalism, which often ignores the lived experiences of women of color, and instead emphasizes the intersection of race, class, and gender (p. 740).
  • This critique informs intersectional literary analyses that examine how race and gender interact within texts to construct oppression or agency.
• Postcolonial Literary Studies
  • By analyzing the colonial difference, Lugones provides a lens to examine how literature portrays the hierarchical separation of modernity from non-modern practices (p. 751).
  • Her work encourages postcolonial literary critics to explore indigenous and communal ways of knowing, particularly how these resist colonial frameworks.
• Queer Theory and Literary Studies
  • Lugones’ critique of heterosexualism in the modern/colonial gender system invites queer readings of literature that examine the imposition of rigid sexual binaries (p. 746).
  • Her focus on non-conforming identities, such as the “viragos” or “hermaphrodites,” offers tools to deconstruct normative sexual and gender roles in texts.
• Ecocriticism and Literary Analysis
  • The connection Lugones draws between colonial gender systems and ecological destruction (p. 744) informs ecofeminist literary theory.
  • Her analysis of non-modern ecological practices offers a framework for reading texts that depict indigenous relationships with nature and resist capitalist exploitation.
• Resistance and Subaltern Studies
  • The concept of infra-politics provides a framework for analyzing how marginalized characters or communities resist domination through subtle, everyday acts (p. 746).
  • Lugones’ emphasis on the coloniality of power and subaltern perspectives enriches subaltern studies by revealing the nuanced dynamics of oppression and resistance in literature.
• Coalitional Politics in Feminist Literary Theory
  • Her call for an ethics of coalition-in-the-making (p. 754) provides a methodological tool for examining how literary texts construct solidarity across differences.
  • This approach allows literary critics to highlight how texts promote intersectional and decolonial feminist praxis.
• Epistemological Decolonization in Literature
  • Lugones’ advocacy for reading cosmologies from within (p. 749) invites literary critics to approach indigenous narratives on their own terms, resisting the imposition of colonial categories.
  • This contribution helps decolonize literary studies by validating alternative epistemologies within texts.

Examples of Critiques Through “Toward A Decolonial Feminism” by Mari´a Lugones

Literary Work	Critique Through Lugones’ Framework	Key Concepts Applied
Things Fall Apart by Chinua Achebe	The novel’s portrayal of gender roles in Igbo society can be analyzed for the influence of colonial gender hierarchies imposed by the British.	Coloniality of Gender, Fractured Locus, Categorial Logic
	Characters like Okonkwo reflect the colonial imposition of rigid masculinity and the dehumanization of non-European cosmologies.
Beloved by Toni Morrison	Set in the aftermath of slavery, the novel’s depiction of Sethe’s struggles reveals the intersectionality of race, gender, and colonial violence.	Coloniality of Power, Decolonial Feminism, Oppressing-Resisting Process
	Morrison highlights the legacy of colonial gender systems in the dehumanization of Black women through their bodies and labor.
Wide Sargasso Sea by Jean Rhys	Antoinette’s identity as a Creole woman illustrates the colonial difference, as she is excluded from both European and indigenous cultures.	Colonial Difference, Relational Subjectivity, Border Thinking
	Her dislocation reflects the fractured identity imposed by the modern/colonial gender system and its hierarchical binaries.
The Hungry Tide by Amitav Ghosh	The novel’s depiction of marginalized communities in the Sundarbans critiques modern, capitalist approaches to ecological and social systems.	Non-Modern Practices, Ecological Resistance, Relational Subjectivity
	Through characters like Nirmal and Piya, the novel resists colonial categorial logic, emphasizing the value of relational ecological practices.

Criticism Against “Toward A Decolonial Feminism” by Mari´a Lugones

• Ambiguity in Defining Key Concepts
  • Critics may argue that terms like “colonial difference” and “fractured locus” lack precise definitions, making their application in practice or analysis challenging.
• Overgeneralization of Colonial Impositions
  • The critique that Lugones may overgeneralize colonial impacts by framing all indigenous and colonized cultures as uniformly resisting modernity. This perspective risks homogenizing diverse experiences.
• Insufficient Engagement with Local Specificities
  • Lugones’ analysis of non-modern practices might be critiqued for insufficient attention to the unique contexts, histories, and cosmologies of specific indigenous or colonized groups.
• Limited Address of Gender Fluidity Beyond the Binary
  • While Lugones critiques colonial impositions of gender binaries, some scholars might argue that her analysis does not deeply engage with the spectrum of gender fluidity present in pre-colonial societies.
• Potential Essentialism in Non-Modern Practices
  • The emphasis on non-modern practices as inherently resistant may be seen as idealizing or essentializing these practices without fully interrogating their complexities or internal contradictions.
• Application to Contemporary Contexts
  • Some critics might question how effectively Lugones’ framework applies to contemporary issues of globalization, digital capitalism, and modern gender dynamics, which often transcend the colonial-modern binary.
• Insufficient Methodological Guidance
  • While her work emphasizes resistance and decolonial praxis, critics might argue that it lacks clear methodological guidance for applying these insights in academic or activist work.
• Exclusion of Other Forms of Oppression
  • Critics could point out that Lugones’ focus on the intersection of race, gender, and coloniality might not sufficiently address other axes of oppression, such as ability, religion, or ethnicity.
• Reliance on Western Academic Structures
  • Some scholars might critique Lugones’ reliance on Western academic discourse and frameworks to critique coloniality, potentially reproducing the epistemologies she critiques.
• Limited Examples of Practical Resistance
  • The essay may be critiqued for providing theoretical insights without enough detailed examples of lived resistance or strategies for applying her framework beyond academic analysis.

Representative Quotations from “Toward A Decolonial Feminism” by Mari´a Lugones with Explanation

Quotation	Explanation
“Modernity organizes the world ontologically in terms of atomic, homogeneous, separable categories.”	Lugones critiques the reductionist categorial logic of modernity, arguing that it ignores the intersectionality of identities, particularly those of non-white women, rendering their experiences invisible.
“The coloniality of gender enables me to understand the oppressive imposition as a complex interaction of economic, racializing, and gendering systems.”	Lugones introduces the concept of the “coloniality of gender,” emphasizing how colonialism imposed interlocking systems of oppression, intertwining race, gender, and class in ways that persist in modern systems of domination.
“The semantic consequence of the coloniality of gender is that ‘colonized woman’ is an empty category: no women are colonized; no colonized females are women.”	Lugones critiques the inability of colonial frameworks to recognize colonized women as fully human or gendered, challenging the assumptions of universal womanhood perpetuated by Western feminism.
“Resistance to the coloniality of gender is thus historically complex.”	Resistance, for Lugones, is not straightforward or uniform but emerges from varied and historically situated interactions between the colonized and the colonial system, highlighting the agency within oppressive frameworks.
“Decolonizing gender is necessarily a praxical task.”	Lugones calls for a lived, practical engagement with colonial frameworks of gender to critique and transform the oppressive systems and practices that have historically marginalized colonized women and communities.
“The colonial ‘civilizing mission’ was the euphemistic mask of brutal access to people’s bodies through unimaginable exploitation, violent sexual violation, control of reproduction, and systematic terror.”	This statement exposes the brutality and violence underlying the colonial narrative of “civilization,” particularly targeting colonized women, who faced dehumanization and exploitation in the name of progress and modernity.
“One does not resist the coloniality of gender alone. One resists it from within a way of understanding the world and living in it that is shared.”	Lugones underscores the communal nature of resistance, emphasizing that decolonial efforts are rooted in collective practices and shared knowledge, rather than in isolated, individual acts of defiance.
“The fractured locus includes the hierarchical dichotomy that constitutes the subjectification of the colonized.”	The concept of the “fractured locus” describes the tension colonized individuals experience as they navigate imposed colonial frameworks and their own resistant, culturally grounded identities.
“I propose to interpret the colonized, non-human males from the civilizing perspective as judged from the normative understanding of ‘man,’ the human being par excellence.”	Lugones critiques how colonial frameworks excluded colonized peoples from the category of humanity, rendering them “non-human” in order to justify their subjugation and exploitation.
“Learning each other’s histories has been an important ingredient in understanding deep coalitions among U.S. women of color.”	Lugones emphasizes the importance of shared historical understanding in building solidarity and coalitions among marginalized groups, particularly women of color, to resist the coloniality of power and gender.

Suggested Readings: “Toward A Decolonial Feminism” by Mari´a Lugones

1. LUGONES, MARÍA. “Toward a Decolonial Feminism.” Hypatia, vol. 25, no. 4, 2010, pp. 742–59. JSTOR, http://www.jstor.org/stable/40928654. Accessed 17 Jan. 2025.
2. LUGONES, MARÍA. “Methodological Notes toward a Decolonial Feminism.” Decolonizing Epistemologies: Latina/o Theology and Philosophy: Latina/o Theology and Philosophy, edited by ADA MARÍA ISASI-DÍAZ and EDUARDO MENDIETA, Fordham University Press, 2012, pp. 68–86. JSTOR, http://www.jstor.org/stable/j.ctt1c999dr.7. Accessed 17 Jan. 2025.
3. CARASTATHIS, ANNA. “Intersectionality and Decolonial Feminism.” Intersectionality: Origins, Contestations, Horizons, University of Nebraska Press, 2016, pp. 199–232. JSTOR, https://doi.org/10.2307/j.ctt1fzhfz8.11. Accessed 17 Jan. 2025.
4. Rodrigues, Laís. “Decolonial Feminism: María Lugones’ Influences and Contributions.” Estudos Feministas, vol. 30, no. 1, 2022, pp. 1–14. JSTOR, https://www.jstor.org/stable/48663169. Accessed 17 Jan. 2025.
5. Marcekke Maese-Cohen. “Introduction: Toward Planetary Decolonial Feminisms.” Qui Parle, vol. 18, no. 2, 2010, pp. 3–27. JSTOR, https://doi.org/10.5250/quiparle.18.2.3. Accessed 17 Jan. 2025.