In this essay, I interweave different materials (audio, visual, musical, maps and statistical data) with my historical interpretation of the importance of María Arcelia Díaz (1896-1939) as a feminist, textile worker, union leader and pioneer of social and labor policies in Zapopan and the resonance of her struggles in our present time. I wove the visual, text and audio materials in my historical narrative to reconfigure Díaz’s time lived along with her hushed and quieted experience of time.

The performance "A rapist on your way" appeared in Chile at the end of 2019, and then it was reproduced in nearly three hundred cities on all continents. In this article, performance is contextualized considering feminism and feminist art, significant movements due to their capacity for action. His narrative is then examined in the light of the thinking of Segato and other authors, who have shown how sexual violence is associated with a patriarchal power structure. Finally, this manifestation is analyzed considering its performative character, whose expression makes the body a territory of resistance and resignification, taking up the ideas of Turner and Butler on performance as a “social drama” liminoid and antistructure.

Recause of the historical conditions that configure it, in this text I address the emergence of the evangelical political subject in Mexico based on the analytical proposal of Joanildo Burity in his article "The evangelical people: hegemonic construction, minority disputes and conservative reaction". Making use of his approach on the populist moment, I argue that this emergence only acquires its full meaning in interactions with the political field and in relation to the state of its relations, and I reflect on the articulation of evangelicals and politics in the face of feminism as an antagonist.

TO Below are some fragments of that dialogue between two Me'phaa women, community feminists from the Guerrero mountain, and a feminist anthropologist interested in better understanding this proposal. It is not about “the spokespersons” or an “official” position on what community feminism is, but rather what this proposal means for them in their lives and how it relates to their own identity.

WThis article aims to show the links and differences that are woven between alternative spiritualities and feminism through the analysis of women's circles as an archetypal model of female organization. Women's circles are taken as an ethnographic and empirical basis when they are considered spaces where religious and spiritual senses are recreated from non-ecclesial bases, collectivities highly influenced by the feminist perspective by allowing the recreation of women from themselves, their ways of believing and practice, and define and redefine oneself from own, bodily and experiential narratives.