Publication: Empoderamiento y participación política de las mujeres afrodescendientes de Colombia, en los últimos 20 años
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2016-05-25
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Universidad Complutense de Madrid
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Abstract
Este trabajo, hermenéutico interpretativo, profundo y emotivo, que elegí para optar mi título doctoral, ha sido un desafío, que retó mi capacidad académica y me ha permitido “dar la palabra” a mujeres racializadas, sujetas a teorías y debates, que las dimensionan desde periféricos rincones de la sinrazón social, política y académica de una América Latina que se jacta de su Multiculturalidad y Pluriétnia, pero que no termina de encajar el tema de la Negritud, como un asunto político que demanda acciones integrales para lograr el reconocimiento “real” de esa declaración derechos humanos que proclama que: “Todos los seres humanos nacen libres e iguales en dignidad y derechos y, dotados como están de razón y conciencia, deben comportarse fraternalmente los unos con los otros” Colombia, ha mostrado su deseo de incorporar en su noción de Estado social de Derecho la premisa de que “Todos los seres humanos nacen libres e iguales en dignidad y derechos” y así lo recogió en su Carta Magna, en la reforma constitucional del año 1991, al declarar que “El Estado reconoce y protege la diversidad étnica y cultural de la Nación colombiana”. (Art, 7) y facultar a esas diversidades étnicas, como lo es la Afrodescendiente (en ese momento autodenominada Comunidades negras de Colombia) a proyectar una ley que les permitiera establecer mecanismos para la protección de la identidad cultural y de los derechos de las comunidades negras de Colombia como grupo étnico, y el fomento de su desarrollo económico y social, con el fin de garantizar que estas comunidades obtengan condiciones reales de igualdad de oportunidades frente al resto de la sociedad colombiana (Art 1, Ley de Comunidades Negras, 70 de 1993)...
This doctoral work that I entitled "interpretative hermeneutics," is profound and emotional. It challenged my academic abilities, but allowed me to "give a voice" to what I call "racialized women," that is, women who are subject to theories and debates that show them from peripheral corners of social, political, and academic injustice of a Latin America that claims to be multicultural and pluriethnic, but at the same time does not stop to view the theme of Negritude as a political topic that still needs comprehensive action in order to obtain the "real" recognition of the human rights declaration saying that, "All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood." Colombia showed its desire to incorporate in its notion of the social state in law that "All human beings are born free and equal in dignity and rights" and reflected this in its Magna Charta, with the constitutional reform of 1991, declaring that "The State recognizes and protects the ethnic and cultural diversity of the Colombian nation." (Colombian Constitution, Art. 7). It also empowered its diverse ethnic groups, such as Afro-descendants (who, at the time, referred to themselves as Black Communities of Colombia), to create laws that allow for mechanisms for the protection of the cultural identity and the rights of the Black Communities of Colombia as an ethnic group as well as to foster their economic and social development in order to make sure that these communities have real equal opportunities with regard to the rest of Colombian society (Art. 1, Law of Black Communities, 70, 1993)...
This doctoral work that I entitled "interpretative hermeneutics," is profound and emotional. It challenged my academic abilities, but allowed me to "give a voice" to what I call "racialized women," that is, women who are subject to theories and debates that show them from peripheral corners of social, political, and academic injustice of a Latin America that claims to be multicultural and pluriethnic, but at the same time does not stop to view the theme of Negritude as a political topic that still needs comprehensive action in order to obtain the "real" recognition of the human rights declaration saying that, "All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood." Colombia showed its desire to incorporate in its notion of the social state in law that "All human beings are born free and equal in dignity and rights" and reflected this in its Magna Charta, with the constitutional reform of 1991, declaring that "The State recognizes and protects the ethnic and cultural diversity of the Colombian nation." (Colombian Constitution, Art. 7). It also empowered its diverse ethnic groups, such as Afro-descendants (who, at the time, referred to themselves as Black Communities of Colombia), to create laws that allow for mechanisms for the protection of the cultural identity and the rights of the Black Communities of Colombia as an ethnic group as well as to foster their economic and social development in order to make sure that these communities have real equal opportunities with regard to the rest of Colombian society (Art. 1, Law of Black Communities, 70, 1993)...
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Tesis inédita de la Universidad Complutense de Madrid, Facultad de Ciencias Políticas y Sociología, leída el 01-12-2015