In this sense, mobilisation in the course of the armed battle provided a prism to evaluate the methods during which violence towards Afro-Colombian women was greater than merely a question of battle-related violence. Indeed, it was primarily based in historical, colonial legacies of racism.
AFROMUPAZ has a barely totally different strategy to youthful generations. For these women, it is about ensuring that the kids of displaced women do not continue to endure ongoing violence, be this institutional or structural racism, or conflict-related violence. During an organisation-broad meeting, Urrutia was as soon as moved to tears when discussing the trauma expressed by youngsters of members. “It can’t be a baby’s role to get up to be strong daily… they need to be children,” she said .
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Matamba members are well conscious that different generations of ladies have been energetic in Bogotá for many years, and that they have “enabled many other young women to mobilise as well” . They readily appreciate that they are able to pursue the strategies they do due to the groundwork set by the earlier technology. Moreover, given these linkages with older women, additionally they contemplate it important to connect with younger generations as well. They maintain workshops with younger Afro-Colombian girls in marginalised neighbourhoods in the metropolis, focusing on topics like sexual training and consent, in addition to preserving Afro tradition. On the other hand, the Colectiva Matamba Acción Afrodiaspórica (Matamba Afro-Diasporic Action Collective) is an organisation of thirteen young Afro-Colombian women primarily based in Bogotá.
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Although most of AFROMUPAZ members’ youngsters had been born in Bogotá, the organisation worries about ongoing trauma and racism that extends past the conflict context. Such violence, for AFROMUPAZ, is clearly linked to ongoing patterns of racism and racist violence in Bogotá. What unites the two organisations, nevertheless, is the significance that each place on the function of intergenerational change, together with when challenging patterns of structural racism.
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The women of AFROMUPAZ, then, mobilised within this battle context, but in addition in the publish-conflict second in order to shine a light-weight on the extra challenges confronted by Afro-Colombian victims of the conflict. Auyero expands on this in his work about contentious identities; even after revolts subside, protestors consider these episodes in private terms – “their lives have radically modified” . Importantly, many of the Bogotá-born daughters of displaced people in AFROMUPAZ commented throughout the day how important it was for them not to overlook their roots. Particularly given ongoing dynamics of violence, they draw inspiration from their “mothers, aunts, and grandmothers” who're the descendants of cimarronas, escaped slaves. This name back to the colonial period as soon as again highlight the understanding that although structural and gendered racism was made seen in the course of the armed conflict, it still exists in the post-battle second.
Both generations of Afro-Colombian women recognise that an intersectional inclusion of Black women must be considered when talking about holistic and lasting views of security – and equality more broadly – in Colombia. This paper has noted that the Colombian battle disproportionately impacted Afro-Colombian women, however that elements of this violence has its roots in structural racism that both predates and outlives the armed battle itself. The Matamba Collective, whose members for essentially the most half didn't undergo violence in the course of the armed conflict itself, mobilise against the structural racism that was highlighted and addressed by women like those in AFROMUPAZ. Activism is conveyed by way of the generations given the transversality of structural and gendered racism past the bounds of the battle/submit-conflict second.
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Beyond this, it has aimed to begin a conversation about the “tomorrows of violence” in Colombia,. Although AFROMUPAZ and the Matamba Collective’s strategies, and even their defined ‘end targets’, are completely different, there is a shared understanding of a pursuit of gender justice that critically consists of race.
Originally from the Pacific Coast, Luz was considered one of many people who were internally displaced because of distinctive violence within the 80s. With spectacular resilience, she began her sewing business in Medellín seven years ago to offer for her two teenage children and eight-yr-old nephew. Her dream is to ultimately buy a house for her family.