Playmobil and Planeta de Agostini published the collection of adventure dolls of history: 74 historical figures, all of them male. The two companies had to disseminate the news and respond to the pressure of the signatures and complaints received over the internet, promising that the figures of women would increase. On Pikara's facebook page, we proposed making a list of them all, and we launched a bunch of names. Ada Lovelace, Mary Shelley, Rosalind Franklin, Emma Goldman, Lesbosko Safo, Mary Wollstonecraft, Gouges Olympia, Aspasia de Miletus, Hildegarda Bingen, Jane Austen...

Sandra Álvarez, author of the blog Negra cubana, left a comment in this sense: “Tell now how many white women you have mentioned and how little presence we have black and indigenous women in your election.” The truth is that only Angela Davis, Rigoberta Menchú and Wangari Matai were on that makeshift list.

In the previous article I told you that I repented of having fallen into the controversy of the “burkini” and from there, I talked a little about the need for decolonial feminism. We have published in Pikara the article Rachar or espello de Alicia de la traductora y activista gallega María Reimóndez: por una feminismo decolonial. As he explains this need so well and in depth, I would like to bring his own thoughts to you. Alice in Wonderland uses the story metaphor to criticize the way Western feminists approach women in other contexts: “He, Alicia, giant and owner of the round truth, tries to interpret from his white and comfortable context in the midst of a landscape he does not know.”

Although in feminism the word “intersectionality” has become fashionable, Reimondez identifies two tendencies to interpret experiences of “other” women. On the one hand, applaud their struggles but exotize at the same time: For example, when we admire India's pink prize activists. On the other hand, the ethnocentric superiority attitude: We denounce the “savage” violence suffered by poor women in Africa, without explaining that they are largely traces of colonialism. In both cases, we do not bring great lessons from the experience of
the “others”: “To say that feminisms (and human rights) are a Western creation is not only harmful, but false. Many of the rights we have, such as drinking water or generic medicines, have been achieved thanks to rural movements in the South,” adds Reimondez.

After reading your article, I reaffirm the following commitments:

• All the feminist thinkers I read, the whites and those of Iparralde, are not a guarantee.
• Instead of thinking about the oppressions of the “others”, delve into their speeches and struggles.
• Remembering that the West is the vanguard of feminism and human rights is colonialist. For example, when I hear that queer movement or black feminisms were born in the United States, I think: “What a coincidence, is everything created in the United States?”
• To understand and practice feminism as a revolutionary movement that is enriched by the wisdom and practices of many people, and not as a vanguard that should evangelize the rest of women.

In short, the tour that Maria Reimondez demands from Western feminisms, I also do it on a daily basis: Stop behaving like this gigantic, clumsy Alice.