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Domestic territories, indigenous, peasant and communitarian territories, the territories of precarious, popular, migrant and unregulated work have usually remained outside of what is recognized as “work”, and therefore outside of union organization, subordinated and invisibilized by paid work of white males. We return to the feminist question “What is your strike?” which allows us to look beyond the boundaries between production and reproduction, imagining new relationships between syndicalism and community.

In recent years, the transnational feminist movement has adopted the struggle against debt as one of its causes. In different geographies we have shouted, “We want to be alive, free and without debt! Us against debt! They owe us a life! We don’t owe, we won’t pay!” We propose to survey and map the struggles against financial extractivism in different territories and seek the connections between them, from processes of urbanization in the peripheries of Buenos Aires to the fight against evictions in Madrid, including the stripping down of public services and the growth of public and private debt.

In recent years the feminist movement has put the crisis of social reproduction massively and radically on the political stage, both as a civilizational crisis and as a crisis of the patriarchal structure of society. The fascist impulse has reacted against these forces of destabilization, proposing economies of obedience to channel the crisis. In this context, feminism — as a force capable of acting at the seam between neoliberalism and fascism— also enters into dispute. We propose to map transnationally the forms this counteroffensive is taking, in order to diagnose and conceptualize the alliance between neoliberalism and conservative forces.

“Ni una menos!” was the first cry that shook the planet, activating a new feminist energy at a global scale. The politization of the patriarchal war against women and gender non-conforming people has gone hand in hand with the visibilisation of this violence’s intersectionality with other forms of economic and colonial violence. After some first attempts at escraches as a self-organized method of marking and visibilizing acts of violence, a debate has opened up over forms of feminist justice that go beyond punitivism, led by feminist groups involved in the struggle against the prison industry as well as communitarian feminisms.

Popular feminist struggles have continuously placed care work and the daily sustaining of life at the center, as a dynamic for surviving crisis but also as a practice that builds bonds and alliances, as a source of resistance against extractivist dynamics, and as a logic opposed to the logic of profit accumulation. As soon as we recognize that exploitation and the fight against it do not take place solely in the field of paid work but also, and especially, in social reproduction – the society itself – and in natural and human ecosystems, the battlefield broadens to include hitherto invisibilized spaces.

Historically women moved with our tribes, seeking rivers with water where they could plant. So what is new is not our exodus seeking places for livable lives that can be celebrated; rather the novelty is the racist and heteropatriarchal policies that illegalize our lives and make us vulnerable, condemning our bodies and our stories through many forms of violence: institutional and social, public and private, imposed by our peers. States and their laws, their internal borders and the borders they stretch into the territories from which we flee, illegalize our presence in their territories in order to impede us from organizing, from recognizing ourselves in others. We opt to interpellate all the feminisms that are willing to be touched by our lives and weave complicities with us. We want to build, together with multiple radical feminisms, specific ways of cracking the narratives that represent us and try to govern us as victims. We are fugitives, and with our movement we challenge the same ‘-isms’ that you too fight against; let us find the interstices in which our struggles connect.

Frente a esta maquinaria, desde La Laboratoria, politizamos las fronteras:las señalamos, las desobedecemos y las convertimos también en posibilidad de otros horizontes.

¿Cómo articular reflexiones y prácticas feministas capaces de afrontar los desafíos que nos plantea a escala planetaria el régimen de guerra, las cadenas globales de suministro, la fronterización, el cambio climático y la restauración patriarcal? ¿Qué tipo de ensamblajes situados necesitamos para ello? Entendemos el internacionalismo como un método concreto desde el que afrontar estas preguntas, profundizando en la lectura feminista del contexto actual desde una mirada situada y translocal, produciendo diagnósticos en movimiento, poniendo en circulación claves analíticas, intensificando las conversaciones y contribuyendo a la circulación de saberes y modos de hacer de abajo a abajo, en una dinámica virtuosa que refuerce las tramas de cooperación entre personas y colectivas feministas que combinan el arraigo territorial con la mirada global.

Si el patriarcado es un régimen de propiedad y jerarquía, la infancia es uno de sus territorios más codiciados. Hoy, cuando la restauración patriarcal se apropia de la palabra “familia” y se erige en protectora de las infancias mientras sostiene el orden que las vulnera, se vuelve urgente disputar desde los feminismos ese campo sin entregar la maternidad al enemigo. Nos interesan las maternidades en plural, no como destino ni como pedestal moral, sino como potencia colectiva de conflicto con el poder: las Madres de Plaza de Mayo, las madres buscadoras, las madres que se bregan con la precariedad en las periferias, las que enfrentan el racismo institucional, las madres protectoras. Experiencias que hacen del cuidado una práctica de resistencia, que politizan la defensa de la vida y que obligan a pensar juntas qué infancias se protegen, cuáles se dejan caer y qué formas de justicia, escucha y reparación necesitamos construir.