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En este ensayo reflexionamos sobre las motivaciones, agenda y compromisos configurados en el marco del primer seminario internacional “Conspiración Afro femenina: Repesando los feminismos desdela diversidad” realizado entre el 24 y 25 de junio de 2011 en Cali-Colombia. En este escenario, se propuso entender el feminismo Afrodiaspórico como un proceso, una agenda de investigación, una estrategia de movilización social, una práctica de solidaridad y un reclamo de justicia restaurativa. Establecemos conexiones entre las propuestas discutidas en este escenario y una serie de propuestas de feminismo de carácter diaspórico formuladas en América Latina, en diálogo con el feminismo negro norteamericano y el feminismo africano.In this paper we reflect on the motivations, agenda and commitments set within the context of the firstinternational seminar “Afro female Conspiracy: Rethinking feminisms from diversity” held betweenJune 24th and 25th, 2011 in Cali, Colombia. In this scenario, it was proposed to understand Afrodiasporicfeminism as a process, a research agenda, a strategy of social mobilization, a practice ofsolidarity and a restorative justice claim. We establish connections between the proposals discussedin this scenario and a number of proposals on diasporic feminism formulated in Latin America, indialogue with the U.S. black feminism and African feminism.

En este artículo se ofrece una reflexión acerca del paradigma de la diferencia y sus implicacionesen las relaciones sociales cotidianas mediadas por aspectos étnico-raciales, sexuales, de género y de clase. Se describe cómo algunas de las más firmes creencias de los seres humanostoman forma en los procesos de socialización. Se propone, así mismo, los conceptos “cuerpos vaciados” y “territorios vaciados” como categorías analíticas para discernir lo que implica la imposición de prejuicios o estereotipos en las relaciones que sostenemos, y para hacer explícito cómo el no pensar la diferencia críticamente implica anular a los otros. A manera de conclusión, se plantea el argumento de que pensar la diferencia es permitir ser y hacer, siempre y cuando estas acciones no signifiquen aniquilar a los demás.

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In this political statement, we summarize the major motivations and agenda of the First International Seminar “Afrodiasporic Feminist Conspiracy”. This event was held in Cali, Colombia, on June 24 and 25, 2011. The rationale for this gathering was to have a major intervention: in the twenty-first century, Black/Afro-descendent women need to conspire. We understand a conspiracy to be an act of love and care; a search for equity and equality; an affirmation of our beauty; a commitment to guaranteeing access to food, education and health care, as well as a home and a place of dignity in the world's history to millions of Black/Afro-descendent women. We need to conspire to secure access to adequate care and treatment to Black/Afro-descendent women living with HIV, and to preserve the land of deracinated women. Black feminism and all forms of diasporic feminism ought to conspire to invert the course of history, a history of marginality and oppression of Black/Afro-descendent women. To that end, we conceive of an Afrodiasporic Feminist Conspiracy as a strategy of social mobilization, a practice of solidarity, and a claim for reparative justice. We further propose concrete areas of conspiratorial action focused on deconstructing and challenging entrenched forms of thinking and representing Black/Afro-descendent women in the larger society, as well as practices of domination that divide our movements and communities along axes of race, ethnicity, gender and sexuality. We embrace previous contributions made in the Americas and develop new venues for Black feminist mobilization and research. We find that an Afrodiasporic Feminist Conspiracy that impacts the production of knowledge, the creation of public policies, the transformation of the gender and sexual politics of Black movements, and the everyday ethno-racial relations in the rural communities and barrios in the cities can be the most effective strategy to attain a life of dignity in the present.