This article offers a critical reading of María Lugones's engagement with intersectionality theory, as primarily developed by Black feminists. I argue that her “linguistic critique” of intersectionality risks jeopardizing the possibility of coalitional politics emphasized by decolonial feminisms, especially between Black women and Latinas. We should instead attend to her “coloniality critique” that shows what undergirds the categorial logics intersectionality names, interrogating their source as a colonial imposition. By furthering the insights of intersectionality, I argue that decolonial feminism helps us to reorient our practices of resistance to categorial logics and the possibility of forging decolonizing coalitions among women of color.

Utilizing a decolonial feminist lens, I develop an account of a “care-ful geopolitics” as alternative approach to considering La Frontera in the era of Trump. Differing from “Great Wall geopolitics,” which relies on a colonial and imperialist imaginary, a care-ful geopolitics engages in a multiscalar analysis through a decolonial imaginary, attends to complexity and contextuality, and takes seriously interdependency. Prescriptively, I argue that a care-ful geopolitics entails a global “duty to care” for and about those humans, nonhumans, and ecosystems that will be impacted by the construction of Trump's “Great Wall.”

Survival can also be about keeping one's hopes alive; holding on to the projects that are projects insofar as they have yet to be realized. You might have to become willful to hold on when you are asked to let go; to let it go. Survival can thus be what we do for others, with others. We need each other to survive; we need to be part of each other's survival. (Ahmed 2017, 235) "The decolonial feminist's task," María Lugones writes in her germinal essay "Toward a Decolonial Feminism," "begins by. .. seeing the colonial difference, emphatically resisting [the] epistemological habit of erasing it" (Lugones 2010, 753). It is precisely this task that inspires us, the editors of and contributors to this special issue, "Toward Decolonial Feminisms: Tracing the Lineages of Decolonial Thinking through Latin American/ Latinx Feminist Philosophy." A great deal of work, from myriad contexts and traditions, has articulated what Nelson Maldonado-Torres has called the "decolonial turn" (Maldonado-Torres 2011). Decolonial thinking emerging out of Latin American and Latinx contexts is of particular importance to the theoretical development of decolonial thinking and its uptake in mainstream philosophy. Engaged with, but seeking to differentiate their work from anticolonial and postcolonial theory, Latin American and Latinx decolonial philosophers emphasize the importance of the still lingering structures of colonialism in power, ontology, epistemology, and its entanglement with the imposed categorial logics of race and gender. This work has been at times influenced by, as well as developed parallel to and in conversation with, decolonial thinking from Indigenous philosophies as well as Africana and Caribbean philosophies. Indeed, we see our issue as aligned with rich traditions of decolonial thinking that emerge from heterogeneous sites, contexts, histories, and experiences of colonization and their subsequent impact on the workings of coloniality, such as the recent special issue of Hypatia, "Indigenizing and Decolonizing Feminist Philosophy" (35:1, Winter 2020). However, as with much of philosophy, the "canon" of decolonial theory is comprised largely of and dominated by heterosexual cis-men. This is particularly evident in the centering of Aníbal Quijano, Walter Mignolo, Enrique Dussel, and Nelson Maldonado-Torres as primary articulators of the "decolonial turn," particularly in