Feminismo, ética del cuidado y patrimonio

• Autores: Laia Colomer Solsona
• Localización: Innovando en los discursos, avanzando en la investigación: V Jornadas Pastwomen, 20-21 diciembre 2022 / coord. por Begoña Soler Mayor, Paula Jardón Giner, 2024, ISBN 978-84-7795-535-1, págs. 157-174
• Idioma: español
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• Resumen
  • español

    Artículo presentación de mis trabajos recientes en temas patrimoniales y de arqueología pública. Para ello presento dos ejemplos. El primero es un análisis que deconstruye desde el feminismo las narrativas postcoloniales del movimiento Black Lives Matter. El segundo, usa los preceptos de la ética del cuidado feminista para analizar procesos de memorialización y patrimonialización. Ambos casos sirven para posicionar el cuidado social en el centro ontológico de las actividades de mantenimiento y como el eje sobre el cual comprender y analizar el patrimonio como sustento y bienestar social, tanto en el pasado como en el presente.

  • English

    This paper summarises my approach to heritage studies from a feminist perspective. It includes two examples. The first is an analysis that deconstructs the postcolonial narratives of the Black Lives Matter movement from a situated knowledge approach. It is a critical analysis of discourses that neglect or silence the contributions of feminism in the postcolonial politics of identity. In reaction to systemic racism and racial injustices, monuments of historical figures were torn down. The arguments given called for colonialism, racism, and imperialism reasons. However, patriarchy was never mentioned as the element that precedes, sustains, and enriches them, nor was it debated whether we should add misogyny and toxic masculinity as part of the symbolic representation of these historical heroes and their monuments. The second example uses the precepts of the feminist ethics of care to analyse memorialisation processes. Traditionally, memorials are erected to preserve the memory of an event, a person or a group of people killed in traumatic circumstances. Instead, I propose to position these kinds of memorials as a practice of social care for those affected, both individuals and the whole society. I draw these views on care ethics postulates, which have a fundamentally relational vision of human beings, and where the central value of all practice is (or should be) the care of people. Two case studies illustrate this approach, one on COVID-19 memorialisation between 2021 and 2022; and another on memorialising followed in Norway after the terrorist attack of July 22, 2011. Altogether position social care at the ontological centre of maintenance activities and as the axis to understand and analyse heritage for people’s sustenance and social well-being, both in the past and present.