拉丁美洲学术女性的知识分子传记

Belinda ARTEAGA-CASTILLO, Martina ALVARADO-SÁNCHEZ, Edith CASTAÑEDA-MENDOZA, Andrea TORRES-ALEJO
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引用次数: 0

摘要

我们在这里呈现的文本构成了一项集体调查的进展,该调查出现在关于妇女教育史的跨机构研讨会Aquelarre (Coven)上,作为女性力量的隐喻而命名,并作为一种召集和描述符合它的异质和充满活力的学者群体的方式,他们在我们所生活的暴力时代聚会辩论,反思和采取行动。从我们的第一次会面开始,很明显,让我们走到一起的原因是需要更深入地了解我们在本文中所接触的学术界和墨西哥女性。但是,我们怎样才能确定这些叙事的主要人物呢?我们能以什么方式接近他们?如何解释这些女人编织的情节成为她们想要成为的文本?为了理解这些复杂的故事,我们选择了一个多学科的视角,将历史与性别视角和知识分子传记结合起来。从那里我们试着破译那些被召唤到女巫集会的女人。他们是墨西哥人Luz Elena Galván(教育历史学家,多次调查的作者和研究员培训师;我们在这次演讲中主要关注她),Belinda Arteaga和Marcela Santillán,以及秘鲁人Lucrecia Janqui。他们都愿意维护自己的情感,理性的选择,联盟,宣言和煽动行为可见。所有这一切都是为了分裂,在沉默、禁令和蒙昧主义中出现,作为胜利的女性,她们走着自己的路(就像诗人曾经唱过的那样)。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Intellectual biography of Latin American academic women
The text that we present here constitutes the progress of a collective investigation that emerged in the inter-institutional seminar on the history of women's education Aquelarre (Coven), named as a metaphor of the power of women and as a way to summon and describe the heterogeneous and vigorous group of academics that conform it, and who meet to debate, reflect and take action in the violent times in which we are living. From our first meetings, it was clear that the reason that brought us together was the need to understand –more deeply– the academic and Mexican women that we are approaching in this paper. But, in which way can we determine the main characters of these narratives? In what manner can we approach them? How to explain the plots these women have weaved to become the text they wanted to become? To apprehend these complex stories, we opted for a multidisciplinary perspective that combines history with gender perspective and intellectual biography. From there we tried to decipher the women summoned to our Coven. They are the Mexicans Luz Elena Galván (educational historian, author of multiple investigations and researcher trainer; we are focusing on her in this presentation), Belinda Arteaga and Marcela Santillán, as well as Peruvian Lucrecia Janqui. All of them willing to assert themselves to make their emotions, rational choices, alliances, proclamations and sedition acts visible. All of this with the intention of breaking apart, and emerging in the midst of silence, prohibition and obscurantism as victorious women who make their own way as they walk (as the poet once sung [reference to song]).
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