This article is a short narrative on how feminism helped me find a balance in my life and how this balance has been disrupted with the COVID‐19 crisis. I reflect on how this crisis is showing our vulnerabilities as human beings. This crisis reflects how our bodies depend on each other, moving away from the dominant patriarchal ontology that perceives bodies as being independent. This crisis is letting the most vulnerable in situations of survival because the infrastructures that support their bodies are not functioning. At the same time, this crisis is providing visibility to certain occupations that are dominated by issues of race, class and gender. These occupations are being at least temporarily rehabilitated to their central position in society. We are living a time where we could show, through our teaching, possible resistance to the neoliberal ontology that captured humanity.

This alternative narrative tells the story of an upper‐middle‐class White feminist scholar, Lili. Lili builds her feminist knowledge by pursuing an equality ideal situated at the crossroads of gender, race, class and religion. Married to a Black Muslim man from West Africa and mother of three mixed‐race sons, Lili's story shows the ambiguities of her own anti‐racist struggles. Her story illustrates how being anti‐racist does not mean that one is free from racism, even in the case of a White woman who has carried her mix‐raced children in her womb. This is a call for humility and self‐awareness when entering in anti‐racism acts.

This paper draws on magical feminism, a writing that engages in a critic of patriarchy through inexplicable events that address gender inequality and the power of the oppressed. This magic has always been in me but always dormant in my academic writing. To let this magic out has required to let myself go into a form of magical embodiment in my methods: I engage in a spiritual excavation to let emerge three Latin American feminist myths and legends that are in me to recover from vicarious violence and come back to the world. This experience opens the gates to engage with a colonial past and to celebrate other systems of belief. This paper is an invitation for those who will join to mobilize our magical forces for the recognition of knowledge production in moments of magic as legitimate.

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