Coloniality Of Gender Analysis

In my opinion, coloniality of gender and intersectionality are two approaches that complement each other quite well. While the intersectionality approach is useful in bringing to light power dynamics, the decolonial approach truly deconstructs Western concepts and structures that have been normalized. That is why in this chapter I will deepen on the concept of coloniality of gender.
The Coloniality of Power is a concept within the postcolonial studies that interrelates the practices and legacies of European colonialism in social orders and forms of knowledge. This concept identifies the racial, political and social hierarchical orders imposed by European colonialism in Latin America. A key author and father of this concept is the Peruvian

The result of this was that the indigenous peoples and the enslaved Africans were classified as not human in species, but viewed as wild animals. Lugones adds to her argument that the distinction between human and non-human is accompanied by a dichotomous hierarchical distinction between men and women. She points out that Quijano makes a mistake by assuming that gender and even sexuality are structuring elements of all societies. That is why she introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power (Lugones, 2007: 185-187). Lugones argues that gender itself is a colonial introduction, which is used to destroy peoples, cosmologies, and communities as the building ground of the “civilized” West (Lugones, 2007: 186).
Also the Nigerian scholar Oyéronké Oyewùmí, in her work “The Invention of Women”, raises questions about the validity of patriarchy as a valid transcultural category (Oyewùmí, 1997: 20). She argues that “gender was not an organizing principle in Yoruba society prior to colonization by the West” (Oyewùmí, 1997: 31). She points out that there was no gender system prior to colonization and that gender has just become important in Yoruba life's because it has been translated into English to fit the Western pattern of body-reasoning (Oyewùmí, 1997: