Discursive construction of “feminicide” in Mexico
Discursive construction of “feminicide” in Mexico
By Bernice González
Translated by Aline Aceituno
The term “feminicide” commonly refers to the gender-specific killing of women. Diana Russell and Jill Radford define “feminicide” as: ‘the set of acts and violent behaviours against women because they are women, which sometimes lead to murder’ (Diana Russell and Jill Radford cited in Lagarde (2006a: 2020)). This definition was further articulated in Mexico by the anthropologist Marcela Lagarde, so it would not be confused or lost in translation from English to Spanish as feminicide or female homicide; in other words, it would not only be considered a feminisation of the concept of homicide – the killing of a person by another person or group of people.
For this reason, understanding meaning and context is essential to articulate feminicide as a gendered crime and, at the same time, root it out from our communities. This is because ‘Feminicide is the culmination of violence against women… violence and impunity are added to the homicides’ (Lagarde, 2005: 151). Thus, articulating feminicide as a gendered crime appeals to a violent social structure in which impunity against women is not only perpetuated but also normalised. In the context of Mexico, feminicide as a concept has acquired a theoretical quality with a political sense, as Lagarde points out (2006a):
This is mostly a type of violence inflicted by men on women, not only by men, but by men placed in social, sexual, judicial, economic, political, ideological and other kind of supremacy, on women in conditions of inequality, subordination, exploitation or oppression, and with the particularity of exclusion (221)
It is extremely important to recognize this last dimension of the concept of feminicide, as it allows us to understand that feminicide is not only a fatal encounter between individuals – that is, between a perpetrator and a victim – but also the state/government because they have a responsibility; for instance, state failures are revealed in the number of cases that go unpunished, lack of accurate recording of feminicides, and neglect of the root causes. “Las muertas de Juárez” (“The dead women of Ciudad Juárez”), the incessant death of women that occurred for 11 years (1993-2004) in Ciudad Juárez in the state of Chihuahua in Mexico and was perpetrated with excessive use of cruelty, with evidence of mass rape and torture on victims with similar physical and social characteristics, is a typical example of state failure.
The anthropologist Rita Segato identified that these cases were characterized by impunity in a) the absence of convincing defendants to public opinion; b) the absence of consistent lines of enquiry; and c) their consequences. The shameless and endless cycle of repetition of these types of crimes continues to target women across Mexico. Those impacted by the heinous crime are mainly women and girls from disadvantaged backgrounds including women living in poverty in situations of unequal rights and subordination. In fact, such murders are often committed by relatives, partners or people close to the victims and these murders are committed with extreme levels of cruelty including torture, rape, asphyxiation, dismemberment or/and burning of the bodies.
Therefore, feminicide continues to be perpetuated both in private and public spaces and places. In the end, feminicide is a misogynous crime fuelled by hatred, contempt, pleasure or an inhuman bondage of ownership. And such violent attitudes and practices are not only tolerated but also enabled by the patriarchal state.
References
Olamendi, P. (2017). Feminicidio en México http://cedoc.inmujeres.gob.mx/documentos_download/Feminicidio-en-Mexico-2017.pdf
Lagarde, M. (2005). El feminicidio, delito contra la humanidad. En: Feminicidio, Justicia y Derecho. México: Comisión Especial para Conocer y dar Seguimiento a las Investigaciones Relacionadas con los Feminicidios en la República Mexicana.
Lagarde, M. (2006a). Del femicidio al feminicidio. Desde el jardín de Freud: revista de psicoanálisis, ISSN 1657-3986, Nº. 6, 2006, pags. 216-225.
Lagarde, M. (2006b). Prefacio. En: Rusell, D. y Radford, J. Feminicidio. La política del asesinato de las mujeres. México: Ceiich/Unam.
Segato, L.R. (2013). La escritura en el cuerpo de las mujeres asesinadas en Ciudad Juárez. – 1a. ed. – Buenos Aires: Tinta Limón, 88p
The Culture for Sustainable and Inclusive Peace (CUSP) is funded by UK Research and Innovation (UKRI) via the Arts and Humanities Research Council (AHRC) as part of the UK Governments Global Challenges Research Fund (GCRF).
June 16, 2022
"We want us alive"
“We want us alive”
By Carolina Buenrostro & Bernice González
Translated by Aline Aceituno

March the 8th is without a doubt a very important day for women all around the world, because it recognizes the struggles that women in different parts of the world have faced to overcome the inequalities they endure on a daily basis. Despite improvements for some, there are still millions of women who continue to suffer from gender discrimination, inequity, poverty and violence.
In Mexico, violence related to organized crime and drugs has made structurally vulnerable groups such as women and girls even more likely to suffer from different types of violence. We should mention that since the Covid-19 pandemic complaints about violence against women and girls, as well as feminicides[1] have increased in Mexico. During the first wave alone, between January and March 2020, 964 women were murdered, which represents an increase of 8.3% compared to the same period in 2019. [2]

In the last years, and as a way of responding to this violence, Mexico has seen the emergence of several groups of women called “Colectivas”, mainly consisting of young women, who have undertaken various actions to raise awareness in regards to gender-based violence, feminicides and human trafficking among other issues that affect women and girls. These “Colectivas” use different slogans such as: “We want us alive”, “Not one less”, “I believe you”, “We exist because we resist” to mention a few. These actions do not occur only on March the 8th, however on this specific day of the year the streets of Mexico are taken by women’s “Colectivas” to raise awareness about the gender-based violence they endure every day and, most importantly, to demand rights and justice.

As this photo reveals, the women and girls express themselves in unique ways; for example, they use purple and/or green tags and graffities on streets and public areas, wear pink crosses or green scarves while taking the streets in protest [3]. in addition to manifesting and taking over public spaces, the “Colectivas” also present in institutional and virtual spaces through artistic workshops, conferences, and several other awareness raising activities that are also aimed at providing women and girls with tools to help them reduce and eradicate, and face daily acts of violence in their lives and towns.
Footnotes
[1] Feminicides in Mexico’s specific context are recognized as the extreme action of a continuum of gender violence, which entails the murder of women by cruel means (mostly perpetrated by males) due to their historical condition of exclusion (sexual, legal, economic, political). Ultimately these are misogynist crimes, because they are motivated by hate, contempt, pleasure o or a sense of ownership. Attitudes that are tolerated and reinforced by a patriarchal government
[2] El Universal, Violence against women and girls in times of COVID 19, Retrieved from https://www.eluniversal.com.mx/opinion/antonio-molpeceres/la-violencia-contra-las-mujeres-y-ninas-en-tiempos-de-covid-19
[3] For feminist groups purple stands for the historical gender struggle for equality and social justice. Green stands for the fight for women´s sexual and reproductive rights. Pink crosses represent women murdered by gender violence.
The Culture for Sustainable and Inclusive Peace (CUSP) is funded by UK Research and Innovation (UKRI) via the Arts and Humanities Research Council (AHRC) as part of the UK Governments Global Challenges Research Fund (GCRF).
March 9, 2022
Publication: Gender Based Violence in Morocco
Publication: Gender Based Violence in Morocco
If you wish to cite this report please use: “Gender based violence in Morocco”, Rajaa Essaghyry & Mouad Meziaty, under the direction of Dounia Benslimane, Aadel Essaadani, and Dr. Mariangela Palladino, published as part of the Culture for Sustainable and Inclusive Peace (CUSP) Network, December 2020″.
Abstract
In Morocco – where Racines aisbl is project partner for CUSP, the work focuses mainly on women as leaders for social change, education and transmission of knowledge. The focus for the Morocco work package will be placed on artistic practices of women in Morocco and the role arts, culture and intangible heritage play in conflict transformation.
The main objectives of this study are:
• To illustrate the various forms of GBV that exist in Morocco as well as ways in which they are dealt with by the key actors in the fight against GBV.
• To enrich the current documentation on GBV in Morocco.
• To orient future advocacy actions towards the less evoked forms of violence and intervention axes that have for long been ignored.
• To create a network that allows exchange and cooperation between the different actors that operate on GBV in Morocco.
Gender based violence (GBV) is one of the categories of violation of human rights that is most widespread in the world. It is not specific neither to a society, nor to a culture nor a specific political or economic system. It is essentially dominant in patriarchal societies and power structures that are dominated by men who perpetrate violence against women, children and LGBTQIA+ people. This problem manifests at multiple levels: societal, economic, education, development, public health, etc.

Influenced by social and cultural environments of a given region as well as the national and international political context, GBV results from the interaction between a variety of factors such as patriarchy, capitalism, racism or colonialism. For the purpose of this study, we align with specific definitions and categorizations in order to better understand who does what and how do the various actors address this phenomenon.
You can find out more about Racines and their work via their website.
The Culture for Sustainable and Inclusive Peace (CUSP) is funded by UK Research and Innovation (UKRI) via the Arts and Humanities Research Council (AHRC) as part of the UK Governments Global Challenges Research Fund (GCRF).
December 8, 2021
CUSP Grant Scheme Briefing Session
Online Event
Join us for our CUSP Grant Scheme Briefing Session
15th July 2021 | 14:00 - 15:00 (UK time)
This session will be led by CUSP Academic Co-Ordinator Maria Grazia Imperiale and CUSP Project Administrator Jennifer McArthur.
We will go over :
- the application form
- the application process
- the administrative processes if your application is successful
- research ethics
- safeguarding
There will be a Q&A at the end of the session where you will have the opportunity to ask any questions.
This event will take place over zoom, please register to attend and the link to join will be sent in your Eventbrite confirmation email.
Get in touch
Would you like to suggest an event? Or do you have questions regarding an upcoming event? Get in touch and let us know.
Agenda
14:00 – Introduction to the CUSP Grant Scheme
14:10 – Application form explained
14:25 – Administrative processes
14:35 – Research ethics & safeguarding
14:50 – Q&A
15:00 – Thanks & End

The Culture for Sustainable and Inclusive Peace is funded via UK Research and Innovation as part of the Global Challenges Research Fund.
Conflict Transformation Workshop - Loch Tay Retreat
Loch Tay Winter Retreat
Back in a snowy February 2020 a group of young people from Ignite Theatre Group spent three days at Loch Tay, Scotland.
The focus of the retreat was to examine issues around conflict transformation and how the arts can help survivors cope with past traumas. The retreat centred around four different workshops, each looking at a different element of the arts: Words, Music, Adinkra and Improvisation.
The retreat was documented by photographer Robin Mitchell. Robin’s photographs have been turned into a video (below) and the music that features was composed by the young people of Ignite at Loch Tay.
Please click on the video to view.
Arts Workshops




Words
The Words workshop encouraged small groups to identify a theme that resonated with them. The team then weaved these themes together to create a story.
Hosted by Giovanna Fassetta (CUSP DA Principal Investigator) and Tawona Sithole (UNESCO RILA Artist in Residence) this session encouraged participants to actively listen and communicate with each other.
Music
Hosted by Gameli Todzro (UNESCO RILA Artist in Residence) the group explored African drumming and the Kora and were encouraged to find confidence through elements of music such as rhythm.
The group were set musical tasks that will help them to deal with conflict in the future.
Adinkra
Lead by Naa Densua Todzro (UNESCO RILA Researcher & Artist) the group used Adinkra symbols to celebrate their journey so far.
Adinkra symbols are from the west coast of Africa, particularly Ghana where they have great significance and are widely used throughout Ghanaian society.
Improvisation
Using what they had learned during the retreat’s workshops their own lived experiences the group began to process past traumatic events.
This exercise led to “Papercuts”, which was Ignite’s last show before the COVID-19 lockdown.
Photo Gallery
All photo credits: Robin Mitchell
The Culture for Sustainable and Inclusive Peace (CUSP) is funded by UK Research and Innovation (UKRI) via the Arts and Humanities Research Council (AHRC) as part of the UK Governments Global Challenges Research Fund (GCRF).
June 10, 2021