Wed. Draft Questions - Paul Druta

1. In the video (around 5:35), one the Indigenous activists describes how she feels that women have a deep connection with Mother Earth. This is true across many indigenous cultures, but countries in Latin America feature a wide range of races and ethnicities. How have non-Indigenous women in these countries supported movements to protect nature from exploitation?
2. In the Indigenous Feminist Narrative reading, Luz Maria de la Torre Amaguana writes: "Many times we have been criticized and discounted for not wearing normal attire as define by the hegemonic elements of society...Especially for Indigenous women, and in particular Otavaleno women, donning the anaco is considered a political act of protest and denunciation of the various forms of behavior and attitudes that oppress anyone who is 'different'" (de la Torre 83). Why is the government so concerned with its people wearing different attire and if the Indigenous ways of life are so opposed to the expectation of the government why does the government not allow these indigenous peoples to become their own nation?
3. In the Anti-Mining article, Kathy Jenkins writes: "In both cases women had participated alongside men in resisting the arrival of extractive industries but had more recently formed women‐specific groups in order to coordinate their activities and increase their visibility, as well as to combat the sexism and marginalisation they faced within the broader anti‐mining movement (Velasquez 2012)" (Jenkins). When a movement has multiples areas of focus (anti-mining and anti-sexism/anti-marginalisation), is it ever difficult to ensure that the group is united or is this simply an example of decolonial praxis as discussed by Chela Sandoval?