‘Femealogías’ de una Práctica Cotidiana: reflexiones encarnadas sobre el bordado y sus posibilidades epistemológicas

Núria Calafell Sala
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Abstract

To embroider, to weave, have been considered feminine practices and, therefore, have been systematically invisibilized, ignored, and underestimated. Nevertheless, some occidental and latinamerican’s founding myths show that these two expressions offer a discursive potentiality that goes beyond spoken and written words, so masculine and markedly male. Draw from Tzkat-Red de Sanadoras Ancestrales de Guatemala’s proposal to recover the ‘femealogies’ that name and validate ancestor’s day-to-day labours, epistemological possibilities and processes of knowledge production of embrodery and weave are explored. This article is the result of a large process of personal analysis concerning mi own day-to-day embrodery practice in the middle of a global pandemia that confined us into our houses, and forced us to combine our public and private obligations (work, education, some cares) in intra-familiar ways.  Throughout these pages, I tried to embody mi own experience as a single mother, as a working woman and as a principal caretaker of two children, and with a huge need to keep saying beyond written and day-to-day working’ word.
日常实践的“女性主义”:对刺绣及其认识论可能性的反思
刺绣、编织一直被认为是女性的行为,因此,一直被系统化地忽视、忽视和低估。然而,一些西方和拉丁美洲的创始神话表明,这两种表达提供了一种超越口头和书面文字的话语潜力,如此男性化和明显男性化。根据Tzkat-Red de Sanadoras ancstrales de Guatemala的提议,恢复“女性学”,命名和验证祖先的日常劳动,探索了刺绣和编织的认识论可能性和知识生产过程。这篇文章是我对自己在全球大流行期间的日常刺绣实践进行了大量个人分析的结果,这场大流行将我们限制在家里,迫使我们以熟悉的方式将公共和私人义务(工作、教育、一些照顾)结合起来。在这些文字中,我试图体现自己作为一个单身母亲、一个职业女性和两个孩子的主要看护人的经历,以及在书面和日常工作之外不断表达的巨大需求。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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