Decolonizing the PRAHA Archive

One of the key goals of this project is to integrate a decolonial aspect into the project. In as many aspects of this project as possible, we will strive to work within this framework embedded within the images identifying elements such as race or colorism, afro-decendence, displacement of communities gender, ethnicity, class, sexuality, physical appearance, religion, different abilities, and others. There are two key areas where we have incorporated this goal: Decolonial Description and Decolonial Glossary.

Old foto of Puerto de Tierra, San Juan, Puerto Rico

Decolonial Description

When we talk about decolonial, we are entering a sociological, historical and anthropological category that tries to explain the real situations of a society or a group of people that are marked by inequality, poverty, racism, sexism and even colonialism that deprive people of living in a dignified way through social justice. Decolonization is the process by which imperial power is removed from colonies or colonial spaces, and the complex process of dealing with and confronting the legacies of colonialism with the reality of the colonized is followed. An awareness of the colonial state of the inhabitants of a colony gives way to the beginning of a thorough understanding of their historical circumstance, their current situation and their decisions to resume their future. It is precisely in this struggle that there is a change of consciousness, a change of self-recognition, a new process of identification, the emergence of a new subject towards visibility and emerging historically to give it importance in historical reality.

Calle Tetuán, Viejo San Juan, Puerto Rico

For the PRAHA project, the researchers, composed of a team of historians and architects, have selected images with elements for the development of a decolonial description. These descriptions, written in English and Spanish, present elements of inequality, poverty, gender, race, etc., in these images, making visible conceptual elements of society. The selection of photographs for the decolonial description will grow into the future, considering afro-descendance, displacement of communities, in addition to the elements described above.

Decolonial Subjects Glossary

A team of specialized team decolonial experts, historian, librarians and a linguistics glossary expert was developed to create a decolonial glossary with subjects specific to Puerto Rico’s colonial condition. Each subject term in the glossary has a version in English and Spanish,a definition and a reference bibliography used to create the definition. These subjects were incorporated into the metadata of the selected photographs where it was possible to relate them with these subjects. Because architecture is a human activity aimed at being used by people, these structures and their uses can demonstrate these concepts.

To see the gallery of examples of PRAHA images related to each Historical Background, click on the subject in the "Decolonial Subject" column and you will access the photos, its title and general description.
Decolonial subject	Definition	Bibliography
	It refers to the care of the ancestral relationship of the communities with the lands and the responsible management of community life with the lands and the environment. Today, there is a movement towards recognizing, returning and protecting the lands of native communities and indigenous communities. The capitalist imperial project of the 18th and 19th centuries normalized the excessive extraction of the land, which has caused the deterioration and dissolution of the relationship between humans and the land. Many contemporary studies conclude that the care and responsible management of the land is in better hands when it is in the hands of the native communities and indigenous communities on their lands. A combination of ancestral methods and contemporary practices ensures ecological conservation, climate change mitigation and sustainable development of communities. A good example in Puerto Rico of caring for the land is the work of the organization Para La Naturaleza, which was created in 2013 by the Land Trust to ensure the management and conservation of natural areas.	1) “Fideicomiso Aspira a Proteger 33% de La Tierra de Puerto Rico.” El Nuevo Día, June 5, 2013. https://www.elnuevodia.com/noticias/locales/notas/fideicomiso-aspira-a-proteger-33-de-la-tierra-de-puerto-rico/. 2) “En Puerto Rico: Acciones Por La Conservación de La Vida Silvestre.” Embajada Mundial de Activistas Por La Paz: Hijos de La Madre Tierra, March 3, 2017. https://embajadamundialdeactivistasporlapaz.com/es/prensa/notas/en-puerto-rico-acciones-por-la-conservacion-de-la-vida-silvestre. 3) Courtois, Valérie. “We Take Care of the Land, and the Land Takes Care of Us: Indigenous-Led Conservation.” William and Flora Hewlett Foundation (blog), January 29, 2020. https://hewlett.org/we-take-care-of-the-land-and-the-land-takes-care-of-us-indigenous-led-conservation/. 4) Robbins, Jim. “How Returning Lands to Native Tribes Is Helping Protect Nature.” Yale Environment 360 (blog), June 3, 2021. https://e360.yale.edu/features/how-returning-lands-to-native-tribes-is-helping-protect-nature.







Afro Caribbean	The Dictionary of Neologism of Current Spanis defines it as someone of "Caribbean origin." In addition, it is a word to describe the racial identity and ethnic experience of Caribbean people whose people and ancestral history are of African roots. The term, when used politically, is used to describe the Caribbean with African roots as a socio-historical-cultural space that emerges from the capitalist-colonial-modern structure. Afro-Caribbean communities, both in Puerto Rico and in other countries, still fight against the consequences of the racial discrimination of colonialism, modernism and imperialism.	1) Sánchez Manzanares, Carmen, Dolores Azorín Fernández, and María Isabel Santamaría Pérez. 2016. AFROCARIBEÑO/A. Diccionario De Neologismos Del Español Actual. Murcia: Editum. https://www.um.es/neologismos/index.php/v/neologismo/1166/afrocaribe%C3%B1o-%C3%B1a#:~:text=Caribe%C3%B1o%20de%20origen%20africano. 2) Grosfoguel, Ramón. "Pensamiento Descolonial Afro-caribeño: Una Breve Introducción." Tabula Rasa 35, (2020): 11-33. https://doi.org/10.25058/20112742.n35.01. 3)Rodríguez Velázquez, Victor. “En El Corazón Afrocaribeño de Puerto Rico, Sus Residentes Luchan Contra La Erosión y La Indiferencia Del Gobierno.” The Groundtruth Project, February 6, 2020. https://thegroundtruthproject.org/en-el-corazon-afrocaribeno-de-puerto-rico-sus-residentes-luchan-contra-la-erosion-y-la-indiferencia-del-gobierno/#:~:text=Son%20personas%20nobles%20y%20luchadoras,plantaciones%20de%20ca%C3%B1a%20de%20az%C3%BAcar. 4) Sacha Antonetty, Gloriann, Isar Godreau, Frances Negrón Muntaner, Hilda Llórens, Zaire Z. Dinzey-Flores, and April J. Mayes. Guía antirracista para periodistas hispanohablantes en los Estados Unidos. Centro de Medios Comunitarios & Craig Newmark Graduate School of Journalism, 2020.
Afro-Boricua / Afro-Puerto Rican Population	Adopting the definition of The Anti-Racist Guide for Journalists in Spanish in the United States, the Afro-descendant population refers to that composed of “person[s] of African descent who may or may not have physical traits associated with blackness (i.e., dark skin, curly hair, etc.). The term usually privileges the criterion of African origin of the ancestors over the criterion of the phenotype. However, some people consider it synonymous with ‘black person.’ It can also refer to generations of people of common origin or stem from Africa, whether children, grandchildren, or others, in various countries.” The terms “Afro-Boricua” and “Afro-Puerto Rican” can be considered synonymous with “Afro-descendant,” especially in their equivalence with “Black person” who is Boricua or Puerto Rican. One must also consider the distance from the Spanish colonial project that is sometimes marked by affirming the term Boricua instead of Puerto Rican.	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020).
Afrodescendant (identity)	It is an identity belonging to various cultures descended from African populations. It expresses recognition of their African ancestors and their ancestral lineage in relation to the slave trade, which for many creates a feeling of pride or burden. In Puerto Rico, there are great efforts to instill a sense of pride in being Afro-descendant and black, given that much of the community for decades has identified as a white community due to racism (Alford). A person who recognizes themselves as Afro-descendant is validated and politically elevated as part of an ethnic community that comes from the slave trade, that suffers systematic racial discrimination and exclusion, and/or celebrates their African heritage, whether they have visible or hidden physical features (Pineda).	1) Comisión Económica para América Latina y el Caribe (CEPAL)/Fondo de Población de las Naciones Unidas (UNFPA). 2020. Afrodescendientes Y La Matriz De La Desigualdad Social En América Latina: Retos Para La Inclusión. Santiago: Naciones Unidas. 2) Pineda, Esther. "Afrodescendiente O Negra." Afroféminas. January 7, 2015. https://doi.org/https://afrofeminas.com/2015/01/07/afrodescendiente-o-negra-esther-g-pineda/. 3) Alford, Natasha. “Why Some Black Puerto Ricans Choose ‘White’ On The Census.” The New York Times, February 9, 2020. https://www.nytimes.com/2020/02/09/us/puerto-rico-census-black-race.html. 4) Sacha Antonetty, Gloriann, Isar Godreau, Frances Negrón Muntaner, Hilda Llórens, Zaire Z. Dinzey-Flores, and April J. Mayes. Guía antirracista para periodistas hispanohablantes en los Estados Unidos. Centro de Medios Comunitarios & Craig Newmark Graduate School of Journalism, 2020.
Afrolatino	A person of African and Latin American descent. The use of the term became more prominent in the 1970s in the US to talk about the multiple experiences of Hispanics living in the US (López & González Barrera). It is the beginning of State recognition that racial identity and ethnic identity are not mutually exclusive (Godoy-Peñas).	1) Godoy Peñas, Juan A. “Are You Black or Latino? Ser Afro-Latino En Los Estados Unidos .” Estudios del Observatorio/Observatorio Studies 062-06 (2020SP). https://doi.org/10.15427/OR062-06/2020SP. 2) López, Gustavo, and Ana Gonzalez-Barrera. “Afro-Latino: A Deeply Rooted Identity among U.S. Hispanics.” Pew Research Center. March 1, 2016. https://www.pewresearch.org/short-reads/2016/03/01/afro-latino-a-deeply-rooted-identity-among-u-s-hispanics/. 3) Sacha Antonetty, Gloriann, Isar Godreau, Frances Negrón Muntaner, Hilda Llórens, Zaire Z. Dinzey-Flores, and April J. Mayes. Guía antirracista para periodistas hispanohablantes en los Estados Unidos. Centro de Medios Comunitarios & Craig Newmark Graduate School of Journalism, 2020.
Agricultural Development	Agricultural development refers to “the use of natural, economic and social resources and potential to achieve local development with food sovereignty, caring for and generating agrobiodiversity and productive diversification.” In Puerto Rico, there are government initiatives to promote agricultural development, just as there are cooperative initiatives for agricultural development. The sustainable production of nutritious food, not food substances, is one of the main objectives to empower communities. A decolonial perspective would question the notion of resources tied to the view of "nature" as being for humans, as well as a developmentalist framework that installs a modern colonial episteme.	E1) “La Agricultura Sostenible: Herramienta Clave Contra El Hambre y El Cambio Climático.” BBVA (blog), 2023. https://www.bbva.com/es/sostenibilidad/la-agricultura-sostenible-herramienta-clave-contra-el-hambre-y-el-cambio-climatico/. 2) Irizarry Ruiz, Carlos. “Desafíos de La Agricultura En Puerto Rico Para Garantizar La Seguridad Alimentaria.” Perspectivas en Asuntos Ambientales 5 (2016): 27–36. https://documento.uagm.edu/cupey/perspectivas/p_perspectivas_5_desafios.pdf. 3) “Las Cooperativas Como Una Manera de Apoyar El Desarrollo Agrícola En Puerto Rico.” Alianza Cooperativa Internacional (blog), June 1, 2015. https://www.ica.coop/es/medios/noticias/cooperativas-manera-apoyar-desarrollo-agricola-puerto-rico. 4) “Desarrollo Agropecuario Sostenible.” FUNDACIÓN AGRECOL Andes, December 16, 2017. https://www.agrecolandes.org/desarrollo-agropecuario-sostenible/#:~:text=El%20Desarrollo%20Agropecuario%20Sostenible%20(DAS,generando%20agrobiodiversidad%20y%20diversificaci%C3%B3n%20productiva%E2%80%9D.
Agroecological Resistance	If agriculture is the art of cultivating, inhabiting, and protecting the land, agroecology affirms practices outside the productivist and commodified framework of the modern colonial capitalist world. Agroecological resistance, therefore, practices another way of cultivating the land through collective action and aligned with the impetus of defending the territory of ancestral communities. It affirms non-industrialized practices and ancestral knowledge to produce food without chemicals and genetic modification, and to reject monoculture practices that impact the earth. Agroecological resistance thus also challenges the view of diet and nutrition, meal preparation and types of food that the industry promotes.	1) Adriana Díaz Triado, “La Colmena Cimarrona: mujeres que gestionan la soberanía alimentaria de Vieques,” Todas PR (2021). 2) David Pérez Neira y Marta Soler Montiel, “Agroecología y ecofeminismo para descolonizar y despatriarcalizar la alimentación globalizada,” Revista internacional de pensamiento político 8 (2013). 3) Katia Avilés-Vázquez, Ivette Perfecto, Carol Ramos-Gerena, Warys Zayas, “Cosechando Libertad: Un sistema alimentario regenerativo y emancipatorio para un nuevo Puerto Rico,” Pactos Ecosociales. 4) Leyson Jimmy Lugo Perea, Agroecología y pensamiento decolonial: las agroecologías otras interepistémicas (Ibagué: Universidad del Tolima, 2019). 5) Valerin Saurith Lopez, NutrienTerritorio: https://valerinsaurith.wixsite.com/website/blog.
Anarchism	Anarchism is a political idea, from the beginning of the 19th century, that is based on the search for freedom of humans from authoritarian and hierarchical structures. There are several ideas associated with anarchism and various interpretations but, in general, the ideas are based on individual freedom, collective well-being that is supported through "solidarity, mutual support, self-management, horizontality, free love and internationalism, among other things (Meléndez-Badillo)". In Puerto Rico, anarchism has been embraced by small groups but with great impact. A prominent figure of Puerto Rican anarchism is Luisa Capetillo, a woman who managed to build paths of greater freedom for Puerto Rican women with her literary, political and cultural influence.	1) Meléndez-Badillo, Jorell. “Introducción, Genealogías Incompletas Del Anarquismo Puertorriqueño.” Introduction. In Páginas Libres: Breve Antología Del Pensamiento Anarquista En Puerto Rico (1900-1919), 15–28. Editora Educación Emergente, 2021. 2) Guzzo, Cristina. “Luisa Capetillo y Salvadora Medina Onrubia de Botana: Dos Íconos Anarquistas. Una Comparación.” Alpha (Osorno), no. 20 (2004). https://doi.org/10.4067/s0718-22012004000200011.
Ancestral Knowledge	Refers to the epistemic practices of cultivation, healing, gastronomy, construction, etc. that were displaced by the conquest and its development of capitalist modernity. The epistemicide that occurred did not annihilate this knowledge, which still remains in memory and in practice in many communities in resistance. In fact, in the context of the climate crisis, ancestral knowledge in agriculture and nutrition, healing and conservation, for example, has been rescued, legitimized, and revalued. The United Nations, like other international organizations, has recognized indigenous peoples and their knowledge. The interest in ancestral knowledge on the part of the scientific fields, traversed by the imperatives of capital, generates a situation of epistemic extraction that, on the other hand, requires continuing resistance.	1) Betty Ruth Lozano, Aportes a un feminismo negro decolonial (Quito: Abya Yala, 2019). 2) Culturas científicas y saberes locales: asimilación, hibridación, resistencia, Diana Obregón, ed. (Bogotá: Universidad Nacional de Colombia, 2000). 3) Pedagogías decoloniales: Prácticas insurgentes de resistir, (re)existir y (re)vivir, Catehrine Walsh, ed. (Quito: Abya Yala, 2013). 4) Vandana Shiva, Biopiracy: The Plunder of Nature and Knowledge (Berkeley: North Atlantic Books, 1999).
Anthropocene (concept)	The concept of the Anthropocene was presented by biologists, Eugene F. Stoermer and Paul Crutzen, for the first time in 2001. The word refers to the current geological epoch that describes the great transformations in nature that are understood to be caused by the social and economic activities of human beings (Crutzen & Stoermer). This concept presents an interesting debate today within the scientific community and many other disciplines since to define the geological period its range encompasses nature, the history of planet Earth, the history of humanity, social activity, culture , economic activity, among others. Socially and culturally, the concept is discussed to promote individual, collective, and, most importantly, governmental actions to expedite awareness of geological change due to human activity and the dangers we will experience because of it. The socialization of the concept has led to promoting changes in public policy to reduce greenhouse gas emissions, deforestation, etc.	1) Issberner, Liz-Rejane, and Philippe Léna. “Antropoceno: La Problemática Vital de Un Debate Científico.” El Correo de la UNESCO 2 (2018). https://es.unesco.org/courier/2018-2/antropoceno-problematica-vital-debate-cientifico. 2) Trischler, Helmuth. “El Antropoceno, ¿un Concepto Geológico o Cultural, Ambos?.” Desacatos 54 (2017). https://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S1607-050X2017000200040. 3) Aponte Ortiz, Felix. “Mirada al País.Cambio de Época: Inmersos En El Antropoceno.” Claridad, April 20, 2021. https://claridadpuertorico.com/mirada-al-pais-cambio-de-epoca-inmersos-en-el-antropoceno/. 4) Crutzen, Paul J, and Eugene F Stoermer. “The ‘Anthropocene.’” IGBP Newsletter 41 (2000): 17–18.
Anthropocentrism	Anthropocentrism is a philosophical perspective that has existed since the time of Socrates and has continued to the present with a strong impact, specifically in the West (Anzoátegui). The perspective positions the human being as a being that is the rational authority over animals and nature given their exceptional capacities and separateness from other entities. Furthermore, this perspective has its origins in ideas of the divine morality of humans given to them by their creator (López et al.). However, today the perspective of anthropocentrism is being questioned in various communities given the ecological damage that human activity has caused.	1) López Gómez, Catalina, Álvaro Hernández Bello, and Natalia Sánchez Corrales. “Antropocentrismo Como Forma de Dominación: Desafíos Para La Ecología Integral .” Revista de la Universidad de La Salle 2021, no. 87 (2022): 39–57. 2) Faria, Catia, and Eze Paez. “Anthropocentrism and Speciesism: Conceptual and Normative Issues .” Revista de Bioética y Derecho 32 (September 2014): 95–103. 3) Anzoátegui, Micaela. “El Antropocentrismo Como Problema (Filosófico) Contemporáneo.” In XVIII Congreso Nacional AFRA. San Juan, Argentina, 2017.
Anti-black Racism	It refers to the type of racial violence specific to Afro-descendant populations, especially people who are “visibly Black”. The gratuitous violence of the state and its apparatus of regulation and repression, such as the police and the prison system, in addition to the precariousness that black communities face represent the continuity of the trade-plantation complex that served as the matrix of the modern colonial capitalist world. Although the medieval imaginary and, in particular, through the process of reconquista in the Iberian Peninsula, we already find a link between blackness and sin, it is only with the Portuguese intervention in the African continent during the first half of the 15th century, their trade with African captives, that began a racial hierarchy largely based on anti-black violence. It expanded and intensified with the conquest in the New World in which native peoples were initially enslaved then subjected to the encomienda system. African captives we transshipped to the Americas to perform enslaved labor in the wake of the decline of the native population. Therefore, anti-black racism not only refers to the type of racial violence (economic, cultural, social) to which Afro people are subject, but also to the history of the articulation of the racial order of capitalist modernity.	1) Aixa Mariano Faliú, Raza, género y clase: el discrimen en contra las mujeres afropuertorriqueñas (San Juan: Oficina de la Procuradora de la Mujer, 2004). 2) Gloriann Sacha Antonetty, et al., “Ser una mujer negra en una pandemia y otras interseccionalidades,” Revista étnica (2020) 3) Frank Wilderson, Red, White & Black (Durham: Duke University Press, 2010). 4) Katsí Yarí Rodríguez-Velázquez, “Degradando a la ‘yal’: Racialización y violencia antinegra en Puerto Rico,”Afro-Hispanic Review 31:7 (2018). 5) Luis A. Figueroa, Sugar, Slavery, and Freedom in Nineteenth-Century Puerto Rico (Chapel Hill: University of North Carolina Press, 2005). 6) Marisol LeBrón, Policing Life and Death: Race, Violence, and Resistance in Puerto Rico (Oakland: University of California Press, 2019). 7) Zaire Dinzey-Flores, “Criminalizing Communities of Poor, Dark Women in the Caribbean: The Fight against Crime through Puerto Rico’s Public Housing,” Crime Prevention and Community Safety 13:1 (2011).
Anti-colonialism	Anticolonialism is a political thought, and at the same time, a way of understanding the world from the epistemology and experiences of colonized people. The anti colonial perspective analyzes the ways in which the colonial project imposingly dominates and operates repeatedly in our structures by creating subordinate and oppressed subjects. Anticolonialism resists and rejects colonialism and its imposition in all spheres, including political notions, territory, education, human behavior, spirituality, among others. In the Caribbean, great proponents of anti colonial theory in the 20th century have been Aimé Césaire and Frantz Fanon, both from Martinique. In Puerto Rico, there were approaches to anti colonial ideas in the 20th century with Ramón Emeterio Betances and Pedro Albizu Campos. Today, several Puerto Rican groups carry out the anti-colonial message with greater focus, such as: La Colectiva Feminista en Construcción and Jornada Se Acabaron Las Promesas.	1) Barrera Castañeda, Claudia Fernanda. “El Imaginario Antillano: Conquista Del Anticolonialismo Para El Siglo Xx.” Essay. In Imaginarios Del Anticolonialismo Caribeño Del Siglo XX, edited by Margarita Vargas Canales, 13–40. Ciudad de México: Universidad Nacional Autónoma de México, 2016. 2) Atiles-Osoria, José. Jugando con el derecho: Movimientos Anticoloniales Puertorriqueños y la fuerza de ley. Editora Educación Emergente, 2019. 3) Castellanos, Juan. “Los Orígenes Del Anticolonialismo, El Marxismo y La Vanguardia En Puerto Rico.” La Izquierda Diario, August 2, 2019. https://www.laizquierdadiario.com/Los-origenes-del-anticolonialismo-el-marxismo-y-la-vanguardia-en-Puerto-Rico. 4) Simmons, Marlon, and George; J Sefa Dei. “Reframing Anti-Colonial Theory for the Diasporic Context.” Postcolonial Directions in Education 1, no. 1 (2012): 67–99. https://www.um.edu.mt/library/oar/bitstream/123456789/19585/1/Reframing%20anti-colonial%20theory%20for%20the%20diasporic%20context.pdf. 5) Santiago , Aurora. “El Feminismo Anticolonial Que Sacude Puerto Rico.” Nueva Sociedad, January 2020. https://nuso.org/articulo/anticolonialismo-y-feminismo-la-nueva-unidad-en-puerto-rico/.
Anti-imperalism	Said of a movement/thought that grew in popularity in countries made vulnerable by imperialism, specifically in Latin America during the 19th-20th centuries. The movement seeks the liberation of countries from colonial imperialism in search of their sovereignty. the liberation from colonialist systems, and, with particular greater interest, the disruption of capitalism. In Latin America it was promoted by the working class, intellectuals, among others; such as: José Martí, Eugenio María de Hostos, Ramón Emeterio Betances and Augusto César Sandino (Quesada Monge).	1) Gobat, Michel. “The Invention of Latin America: A Transnational History of Anti-Imperialism, Democracy, and Race.” The American Historical Review 118, no. 5 (2013): 1345–75. https://doi.org/10.1093/ahr/118.5.1345. 2) Pujols, Sandra. “¡Embarcados!: James Sager, La Sección Puertorriqueña de La Liga Anti-Imperialista de Las Américas y El Partido Nacionalista de Puerto Rico, 1925-1927.” Op. Cit. Revista Del Centro De Investigaciones Históricas, no. 22 (2013): 105–39. https://revistas.upr.edu/index.php/opcit/article/view/7883 3) Quesada Monge, Rodrigo. “El Antiimperialismo a La Luz de Los Héroes Del 98: Martí, Hostos, Betances y Sandino.” Revista Exégesis , no. 32 (2003). https://www.cervantesvirtual.com/nd/ark:/59851/bmcb5732.
Anti-racism	It is an ideological and practical movement that is based on an active commitment to racial issues and racial justice for the eradication of racism and its multiple manifestations (Shih). In Puerto Rico, there has been an anti-racist movement for several decades and at present, although it has not been popularly received on a large scale (Agostini). In 2021, Afro-Puerto Rican Senator Ana Irma Rivera Lassén drafted a bill, Law No. 24-2021, to grant March 21 of each year as the "National Day for the Eradication of Racism and Affirmation of "Afro-descendant". However, one of the manifestations of racism lies in the creation of the State as an entity that was created for the protection and racial prioritization of the white upper class. These contradictions of institutions are still under discussion to what extent the scope and effectiveness of the practices of the anti-racist movement extend (Ben, Kelly & Paradies).	1) Ben, Jehonathan, David Kelly, and Yin Paradies. “Contemporary Anti-Racism.” Essay. In Routledge International Handbook of Contemporary Racisms, edited by John Solomos. Routledge, 2020. 2) Comision de Derechos Civiles de Puerto Rico, and Juan Antonio Agostini, 2 ¿Somos Racistas?: cómo podemos combatir el racismo § (1993). 3) Ley Núm 24., P. del S. 403 (2021), https://www.lexjuris.com/lexlex/leyes2021/lexl2021024.htm. 4) Shih, Adrienne. “¿Qué Es El Antirracismo? ¿Y Cómo Se Puede Colaborar, Según Expertos?” The San Diego Union-Tribune, June 10, 2020. https://www.sandiegouniontribune.com/en-espanol/noticias/estados-unidos/articulo/2020-06-10/que-es-el-antirracismo-y-como-se-puede-colaborar-segun-expertos.
Anti-racist Movement	Refers to groups, organizations, and individuals that aim to dismantle economic, political, cultural, and social structures that are constructed by or promote a social hierarchy base on the idea of "race" (see also "racism"). Anti-racist movements not only affirm the value and contribution of groups impacted by a racial hierarchy, but also fight to dismantle the material and ideological systems that sustain or justify the subordination, exploitation, dispossession, precariousness, or discrimination of said groups.	1) Beatriz Llenín Figueroa, Affect, Archive, Archipelago: Puerto Rico’s Sovereign Caribbean Lives (Lanham: Rowman & Littlefield, 2022). 2) Carlos Alamo-Pastrana, Seams of Empire: Race and Radicalism in Puerto Rico and the US (Gainesville: University of Florida Press, 2019). 3) Colectiva Feminista en Construcción, Manifiesto Antirracista (2020): https://www.colectivafeminista.org/nuestras-publicaciones. 4) Combahee River Collective, “A Black Feminist Statement,” Words of Fire: An Anthology of African-American Feminist Thought, ed. Beverly Guy-Sheftall (New York: New Press, 1995).5) Cruz Garcia (Wai Architecture Think Tank), A Manual of Anti-Racist Architecture Education (2020). Johanna Fernández, The Young Lords: A Radical History (Chapel Hill: University of North Carolina Press, 2019). 6) La cuestión racial en Puerto Rico, Agnes Lugo-Ortiz y Jorge Lefevre-Tavárez, eds., Categoría 5 3:1 (2023): https://categoria5.org/volumen-3-numero-1-otono-2022-primavera-2023/. 7) Otherwise Worlds: Against Settler Colonialism and Anti-Blackness, Tiffany Lethabo King, Jenell Navarro, Andrea Smith, eds. (Durham: Duke University Press, 2020). 8) Rocío Zambrana, Colonial Debts: The Case of Puerto Rico (Durham: Duke University Press, 2021), traducción de Roque Salas Rivera como Deudas coloniales: El caso de Puerto Rico (Cabo Rojo: Editora Educación Emergente, 2022).
Appropriation of Land	In capitalism, lands get easily appropriated. The lands that are of public right and/or of indigenous communities that ancestrally inhabit these lands are in danger of private interests. Today, given the unbridled economic growth and extraction of capitalism, lands that are under public domain are commonly appropriated by private entities, investors, organized crime, military bases, etc (Magdoff). The government in Puerto Rico is complicit in the appropriation of public lands by private entities because they allow their sale using legal and illegal mechanisms (Rosario). The loss of land to private hands, often foreign, endangers the country's food supply for agricultural production and weakens the ecological conservation conditions of areas important for biodiversity and the capacity for regeneration in the face of climate change. Compare with "public", "the common", and "private".	1) Institute for Justice. Rep. Expropriation in Puerto Rico: Policy Brief and Report Card, August 2018. https://ij.org/wp-content/uploads/2018/08/FINAL-REPORT-CARD.pdf. 2) Rosario, Lola. “En Defensa de Las Costas y El Patrimonio Indígena de Puerto Rico.” NACLA, August 8, 2023. https://nacla.org/defensa-costas-patrimonio-indigena-puerto-rico. 3) Magdoff, Fred. “Apropiaciones de Tierras En El Siglo XXI. Acumulación Por Desposesión Agraria.” Monthly Review 3, no. 2 (July 2016): 135–62. https://escholarship.org/content/qt7686t3m0/qt7686t3m0.pdf
Archipelagic Thinking	Theoretical framework that is based on an analysis of insular discontinuity and connection, challenging epistemologies that presuppose continuity and territorial integrity as necessary for understanding history, geography, culture, identity, and, in general, thought or knowledge. It also emphasizes the importance of the sea and maritime flows as cultural and economic exchange; rejects the idea of insularity as a limit condition for economic-cultural development; and specifies the historical relationship between archipelagos, for example, the Caribbean, the Atlantic, and the Pacific. Édouard Glissant coins the term.	1) Antonio Benítez Rojo, La isla que se repite (Hanover: Editorial Casiope, 1998). 2) Adriana Arpini, “Antillanismo y construcción de la nación,” en Unir lo diverso, Caluiso Maíz, ed. (Mendoza: Universidad Nacional del Cuyo, 2010). 3) Contemporary Archipelagic Thinking Towards New Comparative Methodologies and Disciplinary Formations, Michelle Stephens y Yolanda Martínez San Miguel, eds. (Lanham: Rowman & Littlefield, 2020). 4) Édouard Glissant, Poética de la Relación, trad. Senda Sferco y Ana Paula Penchaszadeh (Bernal: UNQ, 2018).5) Édouard Glissant, Discurso Antillano, trad. Ana Maria Boadas, Amelia Hernández, Lourdes Arencibia Rodríguez (La Habana: Casa de las Américas, 2010). 6) Juan Flores, Insularismo e ideología burguesa (Río Piedras: Huracán, 1979). 7) Marta Aponte, Somos Islas (Cabo Rojo: Editora Educación Emergente, 2015). 8) Yolanda Martínez-San Miguel, “El archipiélago pluriversal,” 80 grados (2018).
Autonomous Organizing / Community Self-Management	Autonomous organizing or community self-management is an integral way for communities to organize, mobilize, collaborate, participate and support themselves in satisfying their collective needs. The issue with the dependence of impoverished communities on external government assistance often disadvantages them because said structure is formulated to reproduce impoverishment. Building alternative community-organized pathways favors integral development, critical thinking and holistic development in the pursuit of alternative possibilities of life for all (Ramos). At a global level, the Puerto Rican organization Casa Pueblo has been an example of community self-management because they present and develop community solutions in resistance to the privatization of electrical energy and manage to supply their community with a collective need by rejecting the oppressive alternative of the State (Hernández Báez).	1) Ramos López, Ana. “El Trabajo Social Comunitario: La Importancia de La Autogestión Comunitaria Ante La Reforma de Bienestar Social En Puerto Rico.” Periódico de Trabajo Social y Ciencias Sociales, Spring 2000. https://www.margen.org/suscri/margen19/ramos.html. 2) Hernández Báez, Andrea C. “Casa Pueblo, Modelo Mundial de Autogestión Comunitaria.” Centro de Periodismo Investigativo, May 8, 2023. https://periodismoinvestigativo.com/2023/05/casa-pueblo-modelo-mundial-de-autogestion-comunitaria/. 3) Martínez Díaz, Angélica. “Trabajando Con La Gente Para Transformar La Vida de Comunidad.” Desde mi escritorio para las comunidades de Puerto Rico, Servicio de Extensión Agrícola Universidad de Puerto Rico 1 (October 2013): 1–4.
Autonomous-organizing / Self-reliance	The practice of self-management is one that is constantly seeking to define itself. However, we know its practice because we manage to satisfy our needs using our creative, organizational and collective capacities without counting on the support of the State. The central idea is that political subjects have the autonomy to participate in creative, collective and participatory processes to satisfy their needs while recognizing the unjust systemic oppression they are faced with. After Hurricane María, the visibility of self-management grew exponentially (Ortiz Torres). Faced with the violence of an inefficient response from the State, many self-management projects became known, and at the same time, the importance of self-management to survive in the face of a crisis became a reality (Milagros). The values that are promoted within self-management processes (solidarity, freedom, participation, democracy, etc.) glimpse the political realities that subjects forge in their daily lives autonomously from the confines of a governmental authority.	1) Hudson, Juan Pablo. “Formulaciones Teórico–Conceptuales de La Autogestión.” Revista mexicana de sociología 72, no. 4 (2010). https://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S0188-25032010000400003. 2) Milagros, Carmen. “Destacan La Autogestión Como Proyecto de País.” El Nuevo Día, n.d. https://www.elnuevodia.com/noticias/locales/notas/destacan-la-autogestion-como-proyecto-de-pais/. 3) Ortiz Torres, Blanca. “Decoloniality and Community-Psychology Practice in Puerto Rico: Autonomous Organising (Autogestión) and Self-Determination.” International Review of Psychiatry 32, no. 4 (2020): 359–64. https://doi.org/10.1080/09540261.2020.1761776.
Barbarism-Civilization Duality	From a decolonial perspective, the barbarism-civilization duality is central to the construction of the “other” in Euro centered modernity’s civilizational project. The notion of barbarism comes from “barbarian” used by the Greeks mark the cultural distinction of foreigners, and which became linked to “natural” slavery in the work of Aristotle, then to “infidel” and “pagan” in the Middle Ages. The notion of civilization, on the other hand, comes from Greek politeia, Latin civitas, and eventually linked with citizen and “culture.” The distinction begins to mark a difference between the chosen and the condemned and begins to serve as justification in the context of the Valladolid debate between Bartolomé de las Casas and Ginés de Sepúlveda, installing the trope as central to the construction of the “other.”	1) Castro-Gómez, Santiago. Crítica de la razón latinoamericana. Editorial Pontificia Universidad Javeriana, 2015. 2) Dussel, Enrique. El encubrimiento del otro: hacia el origen del mito de la modernidad. Plural, 1994. 3)Lepe-Carrión, Patricio. "Civilización y barbarie: La instauración de la" diferencia colonial" durante los debates del siglo XVI y su encubrimiento como" diferencia cultural"." Andamios 9, no. 20 (2012).
Batey	The word batey comes from the indigenous Taíno culture and refers to "an esplanade or plaza where the Indians celebrated public ceremonies and played ball, whose game and the ball itself were known by the name batey (DPLE)." Today there are bateyes of historical heritage and cultural conservation for scientific research by the aborigines of Puerto Rico. Also, batey, has an adapted use to refer to the communities of impoverished workers found in sugar cane plantations (Céspedes Arteaga). Currently, there are hundreds of communities in the Caribbean, specifically the Dominican Republic, of bateyes that survive under extreme levels of poverty hired to be cheap labor in the agricultural industry.	1) Tesoro lexicográfico del español de Puerto Rico, (2016), s.v. “Batey.,” 2) Torres Gotay, Benjamín. “Atrapados En Los ‘Bateyes.’” El Nuevo Día, August 6, 2023. 3) Céspedes Arteaga, J. Patricia. “Los ‘Bateyes’, Historia de Un Pueblo En Constante Migración Como Tantos Otros...” El Café Latino, April 26, 2021. https://elcafelatino.org/es/los-bateyes-pueblos-republica-dominicana/.
Biological Experimentation	See "Experimentation".	1) Atiles-Osoria, José. Apuntes para abandonar el derecho: estado de excepción colonial en Puerto Rico. Cabo Rojo: Editora Educación Emergente, 2016. 2) Fusté, José I. “Colonial Laboratories, Irreparable Subjects: The Experiment of ‘(B)ordering’ San Juan’s Public Housing Residents.” Social Identities 16, núm. 1 (2010). 3) García, Ana María. La operación. Ediciones Vitral, 1982. Ramos, Efrén Rivera. Foreign in a Domestic Sense: Puerto Rico, American Expansion, and the Constitution, Duke 2001. 4) Lamba-Nieves, Deepak, et al. “PROMESA: ¿Un experimento colonial fallido?” Center for New Economy Brief, 2021. 5) Llenín-Figueroa, Beatriz. Affect, archive, archipelago: Puerto Rico’s sovereign Caribbean lives. Rowman & Littlefield, 2022. 6) Mintz, Sidney Wilfred. Dulzura y poder: el lugar del azúcar en la historia moderna. Siglo xxi, 1996. 7) Rodriguez Moreno, Celenis. La metamorfosis de género: la plantación caribeña como laboratorio de sexo/género. Small Axe, por salir.
Biological Racism	Also known as scientific racism, refers to the now-discredited pseudoscientific ideology and practice that classified the human species in terms of racial difference. This pseudoscience was in force during the Enlightenment, particularly regarding the debate on monogenism and polygenism. This was widely discussed in German critical philosophy in its linking of history, as the progress of humanity, with anthropology, biology, and the creation of the Linnaean taxonomic classification system. The idea of classifying species based on racial difference was used to justify plantation slavery in the United States, South African apartheid, and eugenics. Experimentation with Black and Puerto Rican people, such as the Tuskegee experiment and birth control pill experimentation, is part of the long tradition of racial classification through the sciences.	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020). 2) Laura Briggs, Reproducing Empire: Race, Sex, Science, and U.S. Imperialism in Puerto Rico (University of California Press, 2002). 3) Zakiyyah Jackson, Becoming Human: Matter and Meaning in an Anti-black World (New York: New York University Press, 2020).
Black Feminism	Theory and praxis from the experience of black women in and from the Americas. Black feminism was not born in the 19th century, since practices and knowledges in resistance to the captivity, transshipment, sale, and enslavement of African people were present since the beginning of this socioeconomic and political system in the 15th century. Nevertheless, it is usually indexed to the criticism of liberal feminism that fought for the right to vote in turn suppressing the vote of black men in the United States. Denouncing the racism within the feminist movement, Soujourner Truth, among others, began the long tradition of tracing the relation between race and gender or, more precisely, the construction of gender based on race, demystifying the universal notion of the subject Woman. Black feminism in the United States as in Latin America and the Caribbean is not monolithic, tracing the diversity of experiences, knowledge, and bonds of Afro and Afro indigenous women across the continent.	1) Curiel, Ochy. "Género, raza, sexualidad: debates contemporáneos." Intervenciones en estudios culturales 4 (2017): 41-61. 2) Feminismos Plurais, Pólen Produção Editorial Ltda., 2019. 3) Guy-Sheftall, Beverly, ed. Words of Fire: An Anthology of African-AmericanFeminist Thought. The New Press, 2011. 4) Lozano Lerma, Betty Ruth. Aportes a un feminismo negro decolonial: Insurgencias epistémicas de mujeresnegras-afrocolombianas tejidas con retazos de memoria. Vol. 1. Editorial Abya-Yala, 2019.
Black Person	Adopting the definition of The anti-racist guide for journalists in Spanish in the United States, “the term Black (or, also, Black person) is a term of diverse and changing meanings. In the Americas, the concept “Black” was developed by the state, theorists and others to designate enslaved people forcibly brought from the African continent by European merchants between the 16th and 19th centuries. This racializing nomenclature homogenized African populations of diverse ethnic origins under the sign of their dark (black) skin. The association of the term with slavery gave this phenotypic descriptor a degrading meaning, enabling its use as an insult in several post-slavery societies.” This term has also been resignified as a source of identity and pride, in some cases rivaling African American in its power to denounce racial violence in the US and to form bonds with other Black diasporic peoples in and beyond the Americas.	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020). 2) Katherine Cepeda, “Ontología barrial negra y criolla de Puerto Rico,” 80grados (2020). 3) Lélia Gonzalez. “A categoria político-cultural de amefricanidade,” Revista Tempo Brasileiro 92/93 (1988). 4) Sylvia Wynter, Black Metamorphosis, manuscrito inédito.
Body-territory	At the roots of the conception of the body-territory is Latin American and Caribbean thought. The construction of the body-territory view is largely due to indigenous women from these areas. At a global level it is a radical epistemological view in studies of feminism, human rights and social justice. It invites us to think of the body as the first territory of defense against oppression, injustice and violence. The common understanding is that at the territorial level and at the community level, the body is the most unique unit, and therefore, the first territory to defend and fight. The struggles and conditions of an entire community and a territory are carried in the body, which is in symbiosis with the territory, is an extension of the territory, hence only comprehensible considering the epistemic structures that the territory offers. Declaring the body as a violence-free zone has great political and social implications at the territorial level.	1) Raczynska, Agnieszka. “Cuerpo Territorio: Una Reivindicación Del Derecho a Decidir Sobre La Tierra y El Territorio.” Norwegian Human Rights Fund (blog), n.d. https://nhrf.no/blog/cuerpo-territorio-una-reivindicaci%C3%B3n-del-derecho-a-decidir-sobre-la-tierra-y-el-territorio#:~:text=El%20cuerpo%20como%20territorio%2C%20como,vida%20y%20del%20accionar%20colectivo. 2) Haesbaert, Rogério. “Del Cuerpo-Territorio al Territorio-Cuerpo (De La Tierra): Contribuciones Decoloniales.” Cultura y representaciones sociales 15, no. 29 (September 2020). https://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S2007-81102020000200267. 3) Carlsen, Laura. “La Defensa Del Cuerpo-Territorio.” desInformémonos, May 5, 2021. https://desinformemonos.org/la-defensa-del-cuerpo-territorio/. 4) Lorena Cabnal, Feminismos diversos: el feminismo comunitario (Las Segovias: ACSUR, 2010).
Boricua	The word boricua is synonymous with 'Puerto Rican' and refers to everything that identifies with or as Puerto Rican. It comes from the aboriginal name of the island of Puerto Rico, Borikén. The use of the word 'Boricua' implies a positive valuation of resistance to colonization. Being Puerto Rican symbolizes an exaltation of the language, resilience, culture and particular mestizaje of Puerto Ricans. Today, the scope of identifying as Boricua is discussed for those who live or were born outside of Puerto Rico and call themselves Boricua (Duany). This open the door to the discussion as to whether the Boricua identity should be understood as a political or cultural term.	1) Diccionario de la Real Academia Española, (2023), s.v. “Boricua.,” 2) Duany, Jorge. “Nación, Migración, Identidad. Sobre El Transnacionalismo a Propósito de Puerto Rico.” Nueva Sociedad 178 (2002). https://static.nuso.org/media/articles/downloads/3042_1.pdf 3) Gutiérrez Leal, Cristina. “Eduardo Lalo: (Todavía) La Identidad.” ALEA 23, no. 2 (2021): 271–87. https://doi.org/10.1590/1517-106X/2021232271287 4) Jover, Alejandra. “Identidad Boricua ‘No Se Afectará’ Si Puerto Rico Se Convierte En Estado.” El Vocero, January 5, 2023. https://www.elvocero.com/gobierno/fortaleza/identidad-boricua-no-se-afectar-si-puerto-rico-se-convierte-en-estado/article_0b044000-e86a-11ed-ac4c-3f3ee52e70b3.html.
Borikén	Aboriginal name of the island of Puerto Rico as the Taíno’s pronounced the name of the island at the time the Europeans arrived. Several names have been used throughout historical documentation: Borinquen, Buriquena, Boriquen, Boriquen, Burichen, Boriquenam, Burike, Burinkem, etc (Martí Caravajal).	1) Martí Caravajal, Armando J. “Boriquén: Un Repaso a La Historia e Historiografía Del Nombre Aborigen de Puerto Rico.” 80 Grados, April 13, 2018. https://www.80grados.net/boriquen-un-repaso-a-la-historia-e-historiografia-del-nombre-aborigen-de-puerto-rico/.
Capitalist Development	Capitalist development refers to the expansion, dominance and intervention of the economic system at the national and international level. One of the ways in which capitalist development manages to establish its dominance over other countries is by perpetuating the impoverishment of countries affected by imperialism and colonialism. Capitalist development is a very complex system of relationships and interactions. However, some of the mechanics that capitalist development uses to exercise its economic power are: keeping traditional local production on the sidelines and exalting the import market, encouraging foreign investments in infrastructure and basic industries by putting public goods in private hands, and stimulate ideological reflection among the dominant classes on the accumulation of wealth and power.	1) González Casanova , Pablo. “El Desarrollo Del Capitalismo En Los Países Coloniales y Dependientes.” Chapter. In Sociología de La Explotación, 207–34. CLACSO, 2006. 2) Galdino, Gabriel. “El Desarrollo Capitalista y La Dependencia Imperialista En América Latina En Algunos Ensayos Clásicos Sobre El Pensamiento Social y Político Latinoamericano.” LL Journal 14, no. 2 (2019). https://lljournal.commons.gc.cuny.edu/wp-content/blogs.dir/2068/files/2019/12/PDF-8.pdf. 3) Trucco, Ignacio. “Teorías Del Desarrollo Capitalista. Una Evaluación Comparada.” Problemas del desarrollo 43, no. 171 (2012). https://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S0301-70362012000400002.
Capitalist Patriarchy	The functioning of patriarchy in the context of capitalism, which requires reflection on how both systems of oppression support or reinforce each other. A decolonial reading of the relation between capitalism and patriarchy requires an analysis of the formation of both systems through historical processes such as the conquest, the trade, and the organization of labor on New World plantations. It traces more than the relation between waged work, as the sphere of men, and the unwaged invisible work of social reproduction (care, domestic work) as the sphere of women. Given that enslaved women were not protected from labor, were illegible to norms of family and propriety, and were subject to forms of violence in the field as well as in the home, the relation between capitalism and patriarchy must be understood as based on differences produced by processes of racialization. In the contemporary context of migratory crisis, this perspective is particularly important, since domestic work has been delegated to migrant women who many times assume the reproductive labor of bourgeois white woman or working woman who are now part of the workforce.	1) Alexandra Kollontai, Mujer y lucha de clases, trad. Tamara Ruiz (Madrid: Ediciones de Intervención Cultural, 2020). 2) Angela Davis, Women, Race and Class (New York: Random House, 1983). 3) Nancy Fraser, Tithi Battacharya, y Cinzia Arruza. Manifiesto de un feminismo para el 99%, trad. Antoni Martínez Riu (Barcelona: Herder, 2019).
Capitalista Order	A critique of political economy understands capitalism as a historically specific social totality, not just as an economic order. Capitalism is a global economy that aims to generate profit through the exploitation of labor and the enclosure of the commons guided by the notion of private property. Capitalism also requires political, legal, knowledge production apparatuses as well as subjectivities that generate and regulate forms of consciousness based on individualism. Therefore, capitalism is understood as a dynamic and changing order that regulates alterations in its total structure in order to maintain its core logics (exploitation and enclosure, private property and individualism).	1) David Harvey, “El nuevo imperialismo: Acumulación por desposesión,” trad. Ruth Felder, Socialist Register (2004). 2) Karl Marx, El Capital, 3 vols., trad. Vicente Romano García (Madrid: Akal, 2000). 3) Nancy Fraser, “Behind Marx’s Hidden Abode,” New Left Review 86 (2014). 4) Naomi Klein, La doctrina del shock: El auge del capitalismo del desastre, trad. Isabel Fuentes García, Albino Santos Mosquera, y Remedios Diéguez Diéguez (Barcelona: Editorial Plantea, 2010). 5) Rosa Luxemburg, The Accumulation of Capital, trans. A. Schwarzschild (New York: Monthly Review Press, 1968). 6) Silvia Federici, Calibán y la bruja: mujeres, cuerpos, y acumulación originaria. Trad. Verónica Hendel Leopoldo Sebastián Touz (Madrid: Traficantes de Sueños, 2010). 7) Thomas Piketty, El capital en el siglo XXI, trad. Arthur Goldhammer (Ciudad de México: FCE, 2014). 8) Tithi Bhattacharya, ed. Social Reproduction Theory: Remapping Class, Recentering Oppression (Chicago: Pluto Press, 2017).
Care for Life	In general, caring for life is a concept that seeks the protection and improvement of human life in harmonious relationship with the earth and communities. From a decolonial perspective, care work has been associated with the feminine in the modern colonial gender system. Care for life - of what is and gives life - is a value that implies an epistemic change away from the modern colonial power matrix, recognizing the value of life beyond the notion of the human. Care for life is therefore an ethic that responds to the limits of the distinctive governmental and economic systems of colonial capitalist modernity.	1) Lecaros Urzúa, Juan Alberto. “La Ética Medio Ambiental: Principios y Valores Para Una Ciudadanía Responsable En La Sociedad Global.” Acta bioethica 19, no. 2 (November 2013): 177–88. https://doi.org/10.4067/s1726-569x2013000200002. 2) Muñoz Duque, Luz Adriana. “Del Cuidado de La Vida Humana, al Cuidado Amplio de La Vida.” Universidad de Antioquia: Grupos de Investigación, Ciencias Médicas y de La Salud (blog). Universidad de Antioquia, 2020. https://www.udea.edu.co/wps/portal/udea/web/generales/interna/!ut/p/z0/fU7LCsIwEPyV9tCjJFapeixFhNKTgrS5yJoEXW2TatKif-9GT4J4mscOM8sEq5kwMOIJPFoDLelGZIflqkin-ZxXm21Z8Dwr8vVit6_SZcpKJv4HqAEvt5vImZDWeP3wrO7t3UM7KA0JB_etzrbTH45m1M7TLxJjOYuPM5Pw033orYuUjn5dJWojEVzUBQtWCiWJZ4i3ELkwkvA3kAndkeJeh9H3ZwaVdUG16DwoS30DKiKTkWByHjowwPqraF42FGjY/. 3) Fernández Medrano, Hortensia. “El Cuidado de La Vida Humana y de La Tierra: Una Mirada Desde Las Mujeres.” Intercanvis 26 (2011): 67–70.
Care Politics	Care is a political thought and relational ethic that gives primacy to non-capitalist relationships and the fair distribution of necessary resources to the people most affected by systems of marginalization. The politics of care “holds that the activity of governance in a society that hopes to be just must be oriented toward the responsibility of exercising and providing care to those most affected by oppression and domination.” Care is a politics of liberation that carries the elements of believing in mutual aid, decolonization, anti-capitalism, communitarianism, and a non-exploitative relationship with the land.	1) Woodly, Deva, Rachel H. Brown, Mara Marin, Shatema Threadcraft, Christopher Paul Harris, Jasmine Syedullah, and Miriam Ticktin. “The Politics of Care.” Contemporary Political Theory 20, no. 4 (2021): 890–925. https://doi.org/10.1057/s41296-021-00515-8. 2) Gogberashvili, Ani. “Pandemic and Women: The Political Importance of Care.” Heinrich Boell Foundation, February 12, 2021. https://feminism-boell.org/en/2021/02/12/pandemic-and-women-political-importance-care. 3) Leonard, Sarah, and Deva Woodly. “The Political Philosophy of Care.” Dissent, Winter 2022. https://www.dissentmagazine.org/article/the-political-philosophy-of-care/.
Christianity	Christianity is one of the largest and most popular religions in human history. Worships the prophet Jesus of Nazareth as the divine messiah and savior of humanity. It covers various churches such as Catholic, Protestant and Orthodox. During the time of colonization of the Americas, one of the most violent phenomena exerted by the European empires was the imposition of Christianity as the only religion through forms of justification of the conquest and the encomienda system. The monopoly of Christianity and its expansion to the Americas served as a justification for European empires with the idea that the souls of indigenous people and enslaved people needed to be saved. The imposition forced the disappearance of customs, practices and spiritual beliefs of the native and enslaved communities.	1) “Cristianismo.” In Enciclopedia Humanidades, 2023. https://humanidades.com/cristianismo/. 2) Subirats, Eduardo. “Colonialismo: Comercio, Cristianismo y Civilización.” Afro-Hispanic Review 28, no. 2 (2009): 173–78. http://www.jstor.org/stable/41349281.
Cientific Deveolopment	According to the Herder Encyclopedia, scientific development is understood as "the problem of how scientific knowledge increases and how science progresses." The term progress refers to what is linear and cumulative towards the future. Today there is refutation within the scientific community and abroad about the validity of the existence of a cumulative and linear science. However, the central idea is conceived with the authors of the Vienna Circle, founded in the 1920s. The authors support that there is only one science and one scientific vision of the world, making everything that is known and discovered be for the benefit of scientific progress and its expansion. From a decolonial perspective, scientific development is one of the axes of modern colonial rationality that installs the idea of nature available for human exploration, experimentation, and exploitation.	1) “Desarrollo Científico.” In Encyclopedia Herder. Barcelona: Herder Editorial, 2017. La colonialidad del saber: eurocentrismo y ciencias sociales, coord. Edgardo Lander (Buenos Aires: CLACSO 2000). A. KothAri, A. Salleh, A. EscobAr, F. Demaria, y A. Acosta, Pluriverso. Un Diccionario para el Posdesarrollo. 2019.
Circular Economy	As Giacomo D’Alisa indicates, the circular economy, a term coined by Kenneth Boulding, proposes a strategy by which economic growth and environmental impacts are decoupled by reducing the use of raw materials and extractive practices, supporting reuse and recyclability through secondary materials markets. It, then, offers a critique of consumerism. Although it does not necessarily propose a radical change in the Western lifestyle, circular economy offers alternatives understood as sustainable.	1) D’Alisa, Giacomo. “Economía circular.” Pluriverso: Un diccionario del posdesarrollo. Abya Yala, 2019. 2) Ghisellini, Patrizia, Catia Cialani, and Sergio Ulgiati. “A review on circular economy: the expected transition to a balanced interplay of environmental and economic systems.”Journal of Cleaner production 114 (2016). 3) Wiedmann, Thomas O., Heinz Schandl, Manfred Lenzen, Daniel Moran, Sangwon Suh, James West, y Keiichiro Kanemoto. “The material footprint of nations.” Proceedings of the national academy of sciences 112, no. 20 (2015).
Citizen Action	It refers to citizen participation and intervention in the political-public sphere to promote social interests of a particular nature. The action or actions occur simultaneously, intentionally, organized or spontaneously in which citizens act towards certain objectives within a political-social sphere using logics and mechanisms that can alter, reject or strengthen public order, public policy and state power (Espinosa). The right to citizen action is a right that each person has within the framework of democracy to take part and actively participate in the decisions that influence society. In the framework of citizen action, citizens take control, leadership and initiative directly and actively so that the government instrument follows their lead and facilitates the processes; it is an alternative to the passive way of governing of voting by representation on certain issues (Igalla, Edelenbos & van Meerkerk). Recently in Puerto Rico, an issue that has been of particular interest in recent decades for citizens has been the issue of the conservation of natural resources, one in which for many previous decades interest remained limited (Villamil). Several Puerto Rican organizations have come together to forge a 'Guide for Citizen Action' in light of said interest and need.	1) Espinosa, Mario. “La Participación Ciudadana Como Una Relación Socio–Estatal Acotada Por La Concepción de Democracia y Ciudadanía.” Andamios 5, no. 10 (April 2009). https://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S1870-00632009000100004. 2) Villamil, José J. “La Acción Ciudadana En La Conservación de Los Recursos Naturales.” PLERUS 3, no. 1 (1969): 75–87. https://revistas.upr.edu/index.php/plerus/article/view/19600. 3) Amigxs Del MAR, Ayuda Legal, La Maraña. Guía Para La Acción Ciudadana, 2022. 4) Igalla, Malika, Jurian Edelenbos, and Ingmar van Meerkerk . “Citizens in Action, What Do They Accomplish? A Systematic Literature Review of Citizen Initiatives, Their Main Characteristics, Outcomes, and Factors.” Voluntas 30 (2019): 1176–94. https://doi.org/https://doi.org/10.1007/s11266-019-00129-0.
Civil Society	Defined as the right of members of society to organize themselves in associations, organizations, etc. independent of but often in negotiation with the state. Autonomous movements (such as autonomous feminism) are often organized at a distance from the state and organizations such as NGOs. It should be noted that in the Philosophy of Right, Hegel distinguishes between civil society and the state, between the sphere of economic interaction versus the sphere of political articulation. Western political thought has continued this distinction. Marx uses it to mark the difference between individualistic interaction in capitalist societies that see the political only abstractly, as a question of rights. From a decolonial perspective, the separation of civil society and state are more than an abstraction of the material conditions of political life. They are apparatuses of the modern colonial capitalist world.	1) Enrique Dussel, Política de la liberación (Madrid: Trotta, 2007). 2) GWF Hegel, Líneas fundamentales de la filosofía del derecho, trad. María del Carmen Paredes. Martín en Hegel. Obras (Madrid: Gredos, 2010). 3) Jean L. Cohen y Andrew Arato, Civil Society and Political Theory (Cambridge: MIT Press, 1994). 4) Karl Marx, “Sobre la cuestión judía,” en Páginas malditas: Sobre la cuestión judía y otros textos, trad. Fernando Groni (Buenos Aires: Libros de Anarres, 2019).
Class Struggles	According to Marx, the distinction between the owners of the means of production and workers, who being ‘free’ from their land (through violent processes of dispossession and enclosure) are ‘free’ to sell their labor power (enter in a circuit of exploitation), comprises the power relation distinctive of capitalist modernity. Therefore, struggles against exploitation and dispossession represent a struggle between these two classes. For Marx, this struggle is the driving force of history. Marxist and decolonial thinkers extend this analysis beyond the position of the worker to include the struggle of the dispossessed, not just the exploited, what Frantz Fanon called the wretched of the earth.	1) Fanon, Frantz. Los condenados de la tierra, trad. Julieta Campos. Fondo de Cultura Económica de México, 1963. 2) Marx, Carlos y Federico Engles, Manifiesto comunista. Siglo XXI, 2017. 3) Pérez Soler, Ángel. Del Movimiento Pro Independencia al Partido Socialista Puertorriqueño: De la lucha nacionalista a la lucha de los trabajadores: 1959-1971. Cayey: Publicaciones Gaviota, 2019. 4) Wood, Ellen Meiksins. "Marxism without class struggle?" Socialist Register 20 (1983).
Climate Change	Climate change refers to any long-term change in the Earth's climate, this includes both warming and cooling. In Puerto Rico, as in the rest of the world, we are experiencing great vulnerabilities and impacts to our daily lives. It is understood that precipitation, food insecurity, cyclones, landslides, floods, infections, diseases, changes to socioeconomic activities, droughts, etc. will be on the rise (El Nuevo Día). The defense and protection of lands, the coast, food sovereignty, urban planning, agroecology, decolonization, biodiversity, anti-capitalism and other practices are recognized and alternative ways to overcome, adapt and address the challenges of climate change to favor of a balanced relationship with the earth. However, working on climate change from a transdisciplinary perspective that includes the voices of communities that have intrinsic relationships with nature that know and experience the environment from a non-Western or alternative perspective can help us imagine futures with a changing environment. sustainable and harmonized (Chao & Enari).	1) Consejo de Cambio Climático de Puerto Rico, E. Díaz, A. Terando, W. Gould, J. Bowden, P. Chardón, W. Crespo, J. Morell, and M. Meléndez, Informe Sobre El Estado Del Clima de Puerto Rico: 2014-2021, 2022. 2) Redacción de Suplementos. “Más Frecuentes y Adversos Los Efectos Del Cambio Climático En Puerto Rico.” El Nuevo Día, April 22, 2022. 3) Cotto, Candida. “El Cambio Climático y Puerto Rico.” Claridad, May 16, 2023. https://claridadpuertorico.com/el-cambio-climatico-y-puerto-rico/. 4) Chao, Sophie, and Dion Enari. “Decolonizing Climate Change: A Call for Beyond-Human Imaginaries and Knowledge Generation.” eTropic: electronic journal of studies in the tropics 20, no. 2 (2021). https://journals.jcu.edu.au/etropic/article/view/3796/3674.
Cllimate Justice	Refers to the philosophy and practice around justice in the context of climate change where questions of responsibility, mitigation and adaptation, reparations, and methodological issues (concerning how climate change is measured and how mitigation and adaptation is designed) are defined. From a decolonial perspective, these questions must be raised by questioning the modern colonial capitalist episteme, for example, around what is understood as mitigation and adaptation given ideas of the human and nature.	1) Acevedo, Carmen, Luz Ruiz, Natalia Sánchez-Corrales, María Pérez, Alejandra Olarte, Luísa Valle, Teresa Cunha, Daniela Arenas, Laura Toncón, and Emiliana Diniz. "Economías feministas campesinas en la recuperación con igualdad de género y justicia climática: una aproximación desde Colombia." CLACSO, 2022. 2) Londoño-Agudelo, Ana María. "4. Justicia climática, derechos ambientales y derechos de la naturaleza." Estudios interdisciplinarios sobre el cambio climático. Universidad de Antioquia, 2023. 3) Shiva, Vandana. Earth Democracy: Justice, Sustainability and Peace. Zed Books, 2016. 4) https://pactosecosocialespr.com/ensayos/.
Collective Access to Land	Movement in defense of the collective right to access land by groups that historically possess ancestral and traditional knowledge and way of life. Generally, these groups practice community forest management, agroecology and other ancestral practices, which contribute to land sustainability (ATI). In addition, communities impoverished by the capitalist extractive system benefit from having protections for their communal lands. The collective right to access to land provides protection for the preservation of ancestral cultures, the unitary and identity sense associated with the lands they inhabit, and the care of their natural environment free of threats from the private market. It is important to recognize that collective access to land can vary in its forms depending on communities and countries, but it is recognized that the advantages of cooperation and sharing access bring to communities (Damonte et al, 8). In Puerto Rico, there are groups such as the Caño Martín Peña Trust and the Agricultural Trust that ensure access to land.	1) Damonte, Gerardo, Timothy Njagi, Lilian Kirimi, and Manuel Glave. “Collective Land Access Rights for Enhancing Smallholder Livelihoods.” ELLA Research Design and Methods Papers, May 2015. https://doi.org/10.13140/RG.2.1.1131.1848. 2)"Defender Los Derechos Colectivos Para Proteger Los Bosques Y La Biodiversidad." Amigos De La Tierra Internacional Noticias. Amigos De La Tierra Internacional, March 20, 2023. https://www.foei.org/es/que-son-los-derechos-colectivos/. 3) “Sobre FITICAS.” FiTiCAS, 2023. https://www.fideicomisoagricola.org/sobre-nosotros. 4) “Sobre Nosotros.” Fideicomiso de la Tierra, 2023. https://fideicomisomartinpena.org/sobre-nosotros/.
Collective Farming	Collective farming is a group of farmers or people who cultivate land who work together as an entity on land and crop. There exist different types of collective farming: community gardens, agricultural cooperatives, and state farms owned by the government. Collective farming and state farms is a common practice in communist systems since the central government controls and owns the farms. In addition, agricultural cooperatives and community gardens have proven to be a sustainable way for the food sovereignty of communities and their economic development.	1) Colson, Dana. “What Is a Collective Farm, and How Does It Help Sustainable Agriculture?” Transformation Holdings, April 14, 2022. https://www.transformationholdings.com/agriculture/what-is-a-collective-farm/. 2) Ponce , Reina. “Mujeres Realizan Cultivos Colectivos e Individuales.” Revista La Brújula, June 9, 2020. https://revistalabrujula.com/2020/06/09/mujeres-realizan-cultivos-colectivos-e-individuales-2/. 3) Cambridge Dictionary, (Cambridge University Press, 2023), s.v. “Collective Farm.,”
Collective Property	Through conquest, colonization and enclosure, private property developed, privileging individual possession and ownership of land. Nevertheless, there are a variety of forms of collective ownership that ensure the common use of the territory, whether by ancestral indigenous, Afro, or Afro-indigenous communities: collective ownership recognized by the states and the legal order in the designation of indigenous territory; maroon communities (palenques or quilombos); peasant, communal and ejidal lands; housing cooperatives and mutual aid or support centers; community land trusts; among other. These forms, therefore, are not only distinctive of rural spaces, but also occur in urban spaces.	1) Érika Fontánez Torres, Casa, suelo, y título: vivienda e informalidad en Puerto Rico (San Juan: Ediciones Laberinto, 2020). 2) Érika Fontánez Torres, El Derecho a lo Común: bienes comunes, propiedad y justicia climática (San Juan: Callejón, 2023). 3) Liliana Cotto Morales, Desalambrar: orígenes de los rescates de terreno en Puerto Rico y su pertenencia en los movimientos sociales contemporáneos (San Juan: Tal Cual, 2006). 4) Pierre Arnold, Jerónimo Díaz y Line Algoed, “Propiedad colectiva de la tierra en América Latina y el Caribe, historia y presente,” en La inseguridad de la tenencia de la tierra en América Latina y el Caribe 1-22 (2020).
Collective Work	It can mean either the collectivization of modes of production, in the organization of labor, or collective bargaining in unionization and at the core of labor rights.
Colonial Order	Refers to the legal, political, and economic order established through military invasion or war that achieved control of a territory by the sovereign power of another. One can distinguish between the period of conquest and colonization in Abya Yala. The conquest is characterized by invasion and settlement unleashed by the arrival of Christopher Columbus to what became known as the “New World” in the late 15th century. An attempt was made to justify the conquest appealing, in addition to the right of conquest, to the idea of terra nullius and the imperative of Christianization. This advanced a genocidal process, plundering, and subjection. Colonization is characterized by the establishment of forms of government and economic organization, in particular imposing the encomienda and then slavery in the trade-plantation complex. These were based on social control and outright violence. The colonial order, therefore, is a “civilizing” project, generating subjectivities based on who is considered human. Thus, a system of racial classification organizes life, from labor to the sex-gender order.	1) Aníbal Quijano, “Colonialidad del Poder y Clasificación Social,” Journal of World-Systems Research 1:2 (2000). 2) Fernando Picó, Historia general de Puerto Rico (Río Piedras: Huracán, 1986). 3) Juan Flores, “El colonialismo 'lite': diversiones de un discurso puertorriqueño,” Revista de Ciencias Sociales Nueva Época 7 (1999). 4) Joaquin Villanueva, “The Criollo Bloc: Corruption Narratives and the Reproduction of Colonial Elites in Puerto Rico, 1860–1917,” CENTRO Journal, XXXIV:2 (2022). 5) Sylvia Wynter, “1492: A New World View,” Race, Discourse, and the Origin of the Americas: A New World View, ed. Sylvia Wynter, Vera Lawrence Hyatt y Rex Nettleford (Washington, DC: Smithsonian Institute Press, 1995). 6) Tzvetan Todorov, The Conquest of America: The Question of the Other (New York: Harper Collins, 1984).
Colonial Political Economy	It can refer to economic organization of a colonial relation in the legal-political sense, or to the continuity of colonialism through an economy based on the metropolis-excolony relation in the international sphere as a matter of the global north-global south distinction. For example, we could distinguish between the political economy of the encomienda and the trade-plantation complex in the colonial era, where legal distinctions in the organization of material and symbolic life within these contexts of domination mark a difference between the “encomendero,” the trader, and the planter. On the other hand, we could trace the continuity of the colonial relation around an analysis of underdevelopment, which defines the relationship between core and periphery; or to an analysis of debt and other financial apparatuses that operate as forms of subjection of states and populations, transferring wealth from the south to the global north; or to an analysis of forms of extractivism, whether material or financial, that function as an apparatus for the enrichment of the metropolis and the impoverishment of excolonies; or around an analysis of the national or international development apparatus through states, Non-Governmental Organizations, and other institutions of subjection through philanthropic financing.	1) Dietz, James. Historia Economica De Puerto Rico. Río Piedras: Huracán, 1989. 2) Escobar, Arturo. Encountering development: The making and unmaking of the Third World. Princeton University Press, 2011. 3) Fanon, Frantz. Los condenados de la tierra, trad. Julieta Campos. Fondo de Cultura Económica de México, 1963. 4) INCITE! Women of Color Against Violence. The revolution will not be funded: Beyond the non-profit industrial complex. Duke University Press, 2020. 5) Rodney, Walter. How europe underdeveloped africa. Verso Books, 2018. 6) Zambrana, Rocío. Deudas coloniales: El caso de Puerto Rico. Trad. Raquel Salas Rivera. Editora Educación Emergente, 2022.
Colonial Regime	Aníbal Quinajo argues that this refers to the structure of "domination and exploitation", "control of political authority," economic resources, and cultural aspects of a population by another with a "different identity" and whose "headquarters are in another territorial jurisdiction." The colonial regime, therefore, depends on the form of capture, domination and exploitation of the territory (its resources and its people), and the way of updating this domination over time. In Puerto Rico, we might specify how colonialism operated under Spanish control and how colonialism operates under American control.	1) Aimé Cesaire, Discurso sobre colonialism, trad. Juanmari Madariaga (Madrid: Akal, 2006). 2)Antología del pensamiento crítico caribeño contemporáneo, Félix Valdés García, ed. (Buenos Aires: CLACSO, 2017). 3) Antología del pensamiento crítico puertorriqueño contemporáneo, Anayra Santory y Mareia Quintero Rivera, eds. (Buenos Aires: CLACSO, 2018). 4) Frantz Fanon, Los condenados de la tierra, trad., Julieta Campos (México: FCE, 2018). 5) Sovereign Acts: Contesting Colonialism across Indigenous Nations and Latinx America, Frances Negrón-Muntaner, ed. (Tucson: University of Arizona Press, 2017).
Colonial Subject	Term that designates the colonial system in its power to install a norm that establishes possible experiences that the subject must aspire to. This norm works through a radical difference: political, in the distinction between the citizen and the population of a colony; racial, in aspiring to the forms of humanity defined by whiteness; sex-gender, in imitating behavior and kinship ties in proximity to the bourgeois white family. The colonial subject, therefore, must try but fail to embody the subjectivity of the master, since if he manages to imitate him, the difference that allows colonial control and domination collapses.	1) Aimé Cesaire, Discurso sobre colonialism, trad. Juanmari Madariaga (Madrid: Akal, 2006).2) Celenis Rodriguez Moreno, “La mujer y sus versiones oscuras,” Feminismo Descolonial Nuevos Aportes a Mas de una Década, ed. Yuderkys Espinosa Miñoso (Bogotá: La Frontera, 2023). 3) Frantz Fanon, Piel negra, máscaras blancas, trad. Ana Useros Martín (Madrid: Akal, 2009). 4) Frantz Fanon, Los condenados de la tierra, trad., Julieta Campos (México: FCE, 2018). 5) Homi Bhabha, El lugar de la cultura, trad. Cesar Aira (Buenos Aires: Manantial, 2002).
Colonialism-Coloniality Distinction	While colonialism is understood as a situation of political subordination, coloniality is understood as the racial hierarchy that is born from the historical experience of conquest and the trade-plantation complex that birthed capitalist modernity. Coloniality, a concept coined by the Peruvian sociologist Aníbal Quijano, emphasizes the perpetuation of that social hierarchy not despite but through independence processes in Latin America in which criollo elites, especially white or white-mestizo, monopolized power, perpetuating the dispossession of Afro, Afro-indigenous, and indigenous communities. Coloniality indicates a racial longue durée, as Jamaican Sylvia Wynter explains, in perpetuating a racial order through the actualizations of capitalist modernity.	1) Restrepo, Eduardo, y Axel Alejandro Rojas Martínez. Inflexión decolonial: fuentes, conceptos y cuestionamientos. Popayán: Universidad del Cauca, 2010. Zambrana, Rocío. “Organizing Pessimism Redux: A Response,” Small Axe (por salir). 2) Quijano, Aníbal. "Colonialidad del poder y clasificación social." Contextualizaciones latinoamericanas 2, no. 5 (2015). 3) Wynter, Sylvia. "Unsettling the coloniality of being/power/truth/freedom: Towards the human, after man, its overrepresentation—An argument." CR: The new centennial review 3, no. 3 (2003).
Coloniality	Coloniality is an epistemological historical analysis coined by Anibal Quijano to understand the contributing and constitutive factors of the imperial capitalist colonial world on the world of the colonized in the Americas. Quijano highlights that capitalism becomes global with the colonization of the Americas because "[it] is based on the imposition of a racial/ethnic classification of the world's population as the cornerstone of said pattern of power, and it operates in each of the planes, areas and dimensions, material and subjective, of daily existence and on a social scale. Coloniality is installed, deeper than political colonialism, within the material world and the cognitive world of subjects who were forced to empty their intrinsic constitution by violently establishing a modern Eurocentric world (Assis Clímaco, 40). Racial categorization, work, knowledge production, gender categorization, family distribution, etc. They were mechanisms used by the colonial/modern world to conceive its own existence in a forced way. The reiteration of coloniality established worldwide recognition of Eurocentric categories, understandings and assumptions as superior to the rest of humanity.	1) Assis Clímaco, Danilo. "Colonialidad". En La colonialidad y sus nombres, compilado por Mario Rufer, 39–53. Buenos Aires/México: CLACSO, 2023. 2) Verdesio, Gustavo. "Colonialidad, colonialismo y estudios coloniales: hacia un enfoque comparativo de inflexión subalternista". Tabula Rasa, no. 29 (1 de julio de 2018). https://doi.org/10.25058/20112742.n29.05. 3) Quijano, Aníbal. "Colonialidad del Poder y Clasificación Social". Journal of World-Systems Research, 26 de agosto de 2000, 342–86. https://doi.org/10.5195/jwsr.2000.228.
Coloniality	Colonialism is a system of world organization. “Diccionario de política” separates colonialism from colonization by saying that "although colonization is the expansion process of colony conquest and its submission through the use of force or economic superiority [...], colonialism defines more properly the organization of systems of dominance" (238). Colonialism has been seen from different times to operate in various forms and systems across colonial and colonized countries. In the colonization of the Americas, "modern colonialism" established an annihilation and transformation of pre-existing societies to exploit and expand the trade in raw materials and the acquisition of wealth for Europe "based on the exploitation of a private labor force devoid of rights" (241). To this day we experiment how colonialism established systems of economic, cultural and educational domination that are still inherited and in place to maintain the submission of colonized societies through organized institutionalization. See colonialism/coloniality distinction.	1) Bobbio, Norberto, Nicola Matteucci, Gianfranco Pasquino, and A. María Gentili. “Colonialismo.” Entry. In Diccionario de Política. México, D.F.: Siglo XXI, 2007. 2) Carrera, J, and E Reitano. “Un Recorrido Por El Concepto (de)Colonial .” Essay. In Desnudar La Mirada Eurocéntrica: Categorías En Tensión En La Historia Americana, 1st ed., 48–59. La Plata: EDULP, 2017. https://www.memoria.fahce.unlp.edu.ar/libros/pm.4833/pm.4833.pdf.
Coloniality of Being	The Puerto Rican philosopher Nelson Maldonado-Torres says that if the “coloniality of power refers to the interrelation between modern forms of exploitation and domination, and the coloniality of knowledge has to do with the role of epistemology and the general tasks of the production of knowledge in the reproduction of colonial regimes of thought, the coloniality of being then refers to the lived experience of colonization and its impact on language.” Maldonado-Torres' emphasis refers to the lived experience as a central axis that ontologically organizes and separates the beings or subjects of the colonial condition. The coloniality of being is a process that establishes in the colonized subjects, who are considered inferior within the European supremacy, that they are not beings and that an understanding of their being is imposed on them within "the political-epistemic horizon of the colonizer" (Mújica García & Fabelo Roe deer, 5). The lived experience of the colonized is denied and made invisible and the understanding of their being is placed at the disposal of colonial domination to which they must adhere to.	1) Maldonado-Torres, Nelson. “Sobre La Colonialidad Del Ser.” Antología del pensamiento crítico puertorriqueño contemporáneo, 2018, 565–610. https://doi.org/10.2307/j.ctvnp0jr5.23. 2) Mújica García, Juan Antonio, and José Ramón Fabelo Corzo. “La Colonialidad Del Ser: La Infravaloración de La Vida Humana En El Sur-Global.” Estudios de Filosofía Práctica e Historia de las Ideas 21 (2019): 1–9. http://www.scielo.org.ar/pdf/efphi/v21n2/v21n2a04.PDF.
Coloniality of Knowledge	The coloniality of knowledge theoretically and historically analyzes how modern Eurocentric imperial dominance promotes and reiterates an epistemology from the European experience as universal knowledge. "This process of domination uses different tools for social, political, cultural, economic and epistemic control [] that impacts the ways of knowing, of producing knowledge, of producing perspectives, images and systems of images, symbols, modes of meaning, resources, expressions[...] (Asprella & Schulz, 182)." Authors such as Anibal Quijano, María Lugones, Enrique Dussel, Walter Mignolo, Nelson Maldonado Torres among others have considered the pattern of the reiteration of epistemological domination as an important aspect to understand about coloniality to make visible the epistemologies that are forgotten or kidnapped by this world system.	1) Lander, Edgardo. La Colonialidad del Saber: Eurocentrismo y ciencias sociales: Perspectivas Latinoamericanas. Buenos Aires: CLASCO, 2011. 2) Asprella, Ezequiel, and Juan Sebastián Schulz. “Colonialidad del saber, Epistemologías del sur y Pensamiento decolonial: Crisis y Oportunidades en la configuración De un nuevo orden mundial.” Cuadernos de la Facultad de Humanidades y Ciencias Sociales. Universidad Nacional de Jujuy, no. 57 (2020): 177–96. https://www.memoria.fahce.unlp.edu.ar/art_revistas/pr.12713/pr.12713.pdf.
Coloniality of Power	According to Anibal Quijano, the coloniality of power is the "historical-structural" form in which the modern Eurocentric imperial world established worldwide recognition of Eurocentric categories, understandings and assumptions as superior to the rest of humanity, encompassing the material and the economic. . His view has opened a substantial discussion about the possibilities of the coloniality of power and its global and historical pattern. In Quijano's historical lens, power is a "collective motivation of the species" that is organized around 'social classification' centered on control of the resources of races and control over their products (Benzi). Benzi comments that "power constitutes for Quijano the main engine of social change, that is, of history."	1) Quijano, Aníbal. “COLONIALIDAD DEL PODER, CULTURA Y CONOCIMIENTO EN AMÉRICA LATINA.” Dispositio 24, no. 51 (1999): 137–48. http://www.jstor.org/stable/41491587. 2)Quijano, Aníbal. "Colonialidad del Poder y Clasificación Social". Journal of World-Systems Research, 26 de agosto de 2000, 342–86. https://doi.org/10.5195/jwsr.2000.228. 3) Benzi, Daniele. “Colonialidad Del Poder e Historia Global: Cuestiones Abiertas (Homenaje a Aníbal Quijano).” Latinoamérica. Revista de Estudios Latinoamericanos, no. 71 (2020): 93. https://doi.org/10.22201/cialc.24486914e.2020.71.57209.
Color-Race Duality	Adopting the definition from The Antiracist Guide for Spanish-Language Journalists in the United States, “unlike the concept of “race,” descent, or even “culture,” the concept of “color” is generally understood as visual and perceptual. It is used to refer to the phenotypic traits of a person, especially their skin color. The perception of color, however, can be as arbitrary as the notion of race since in some contexts, classification by color depends on the interpretation of traits such as eye color, hair texture and color, the shape of the eyes, lips and nose. Two people with the same skin color but different hair texture, for example, can be considered different races. Some scholars and public figures argue that in Latin America the concept of “color” is more appropriate than “race” to explain Latin American social hierarchies since people tend to privilege phenotype over considerations of inheritance or ancestry when assigning racial labels. Under the criterion of “color” if a person has light skin, straight hair, light eyes, in numerous contexts they will be considered white, it does not matter if they have African or indigenous ancestry.”	Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos. Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020.
Colorism	Colorism is racial discrimination towards darker-skinned people within their own ethnic groups. In Puerto Rico, a study by the University of Puerto Rico reveals that "skin tone is an important element to know the level of vulnerability of a person to racism" (EFE), especially when it comes to access to health and medical services (Godreau). Afro-descendant people with darker complexions perceive receiving unfair differential treatment compared to people with lighter complexions (Godreau).	1) Godreau Santiago, Isar P., Miriam F. Morales Suárez, Mariluz Franco Ortiz, and Mariluz Suarez Rivera. “Color y Desigualdad: Estudio Exploratorio Sobre El Uso de Escalas de Color de Piel Para Conocer La Vulnerabilidad y Percepción Del Discrimen Entre Latinos y Latinas.” Revista Umbral, no. 14 (December 2018): 33–80. 2) Blow, Charles M. “Contra El Colorismo y El Racismo.” The New York Times, November 18, 2021. https://www.nytimes.com/es/2021/11/18/espanol/opinion/hispanos-estados-unidos-colorismo.html. 3) Agencia EFE. “Boricuas Con Piel Más Oscura Sufren Peor Estado de Salud, Señala Estudio de La UPR.” Primera Hora, June 17, 2021. https://www.primerahora.com/noticias/puerto-rico/notas/boricuas-con-piel-mas-oscura-sufren-peor-estado-de-salud-senala-estudio-de-la-upr/.
Commodification	In the context of the critique of political economy developed by Marx, commodification refers to the organization of life in capitalist societies around the exchange value rather than the use value of the commodity. While use value involves the material elements and utility of an object that satisfies a human need, in addition to its production history, exchange value operates at a level of abstraction where the circulation of a commodity in a market and, therefore, the realization of value in profit is carried out around a common criterion that abandons the material qualities of the object and its relationship with human need. Furthermore, exchange value abstracts from the history of its production and the human labor used in its production. Variations of critical theories emphasize the discussion of commodity fetishism in Capital, where Marx argues that in the world of capital things have a social relationship (the economy organizes life in all aspects in a way autonomous from its creators) and people have an instrumentalized relationship (as if they were disposable things). A decolonial perspective would frame this discussion in terms of the relation between commodification and the circuits of colonial violence that birthed capitalist modernity.	1) Greaves, Nigel M., Dave Hill, and Alpesh Maisuria. "Embourgeoisment, immiseration, commodification—Marxism revisited: A critique of education in capitalist systems." In Class, Race and Education under Neoliberal Capitalism, Routledge, 2007. 2) Lukács, Georg. Historia y conciencia de clase. Silo XXI, 2021. 3) Marx, Karl. El capital, libro 1, vol. 1. Trad. Pedro Scaron, Siglo XXI, 1975. 4) Prudham, Scott. " Property and commodification." In The Routledge Handbook of political ecology. Routledge, 2015.
Commodification of Culture	Refers to processes of capture of practices, identities, or cultural processes, whether ancestral or modern, by capitalist processes of sale for profit. In particular, the commodification of culture is seen in the tourism industry that exoticizes and sells culture, ancestral or contemporary, for visitor consumption. The artifact, the practice, the identity is thereby detached from its community, but also the profits from this transaction are rarely returned to the communities or nourish the communities.	1) Clavé, Salvador Anton y Francesc González Reverté. A propósito del turismo: La construcción social del espacio turístico. Editorial UOC, 2008. 2) Coronado, Gabriela. "¿ Vender cultura? Entre mercantilización y control cultural en el turismo alternativo indígena." PASOS Revista de Turismo y Patrimonio Cultural 12, no. 1 (2014). 3) Thompson, Krista A. An eye for the tropics: Tourism, photography, and framing the Caribbean picturesque. Duke University Press, 2006.
Common Goods	Common goods or public domain goods are those goods or things that by right do not belong to any person and by right are for the use of everyone. In previous years, the civil code recited the public domain assets in Puerto Rico, defining them as: "the air, the surface and underground waters, the sea and its shores, the maritime-terrestrial zone, the land under the sea, the channel of rivers and their banks, economic minerals (e.g., gold, oil, copper, nickel) and economic materials (e.g., sand, gravel, stone)." In 2020, the civil code was amended and approved to define common property as: "are those private property, belonging to the State or its subdivisions or to individuals, that have been affected to be used for a public use or service."	1) Lugo, A., A. Ramos Álvarez, A. Mercado, D. La Luz Feliciano, G. Cintrón, L. Márquez D’Acunti, J. Rivera Santana, S. J Peisch, J. Fernández Porto, and R. Chaparro. “Cartilla de La Zona Marítimo-Terrestre.” Acta Científica 18, no. 1–3 (2004). 2) Flores-Xolocotzi, Ramiro. “Bienes Comunes. Un Manifiesto (Reseña).” Polis 11, no. 1 (Spring 2015). 3) Córdova Phelps, Andrés. “Minima Juridicæ: Los Bienes de Dominio Público.” Inter Derecho, August 19, 2022. http://www.derecho.inter.edu/news/inter-derecho-profesor-andres-cordova-phelps-los-bienes-de-dominio-publico/.
Common Goods	Although there are different definitions of common goods, the notion refers to material and symbolic resources, from water, land, to cultural practices and epistemes, which are not articulated around the norm of private property distinctive of capitalist modernity. Common goods, therefore, are not defined in relation to the individual or individual profit.	1) Érika Fontánez-Torres, El derecho a lo común. Laberinto, 2023. 2) Gutiérrez Aguilar, Raquel. Horizonte comunitario-popular: antagonismo y producción de lo común en América Latina. Madrid: Traficante de Sueños, 2017. 3) Gutiérrez Espeleta, Ana Lucía; Mora Moraga, Flavio . “El grito de los bienes comunes.” Revista de Ciencias Sociales (2011).
Commons (concept)	The notion of the commons refers to the territory – water, land, etc. – which is not articulated in relation to the modern colonial idea of property, whether public or private. It also includes cultural aspects similarly not articulated in relation to property .	1) Amin, Ash y Philip Howell. Releasing the Commons: Rethinking the futures of the commons. Routledge, 2018. 2) Érika Fontánez-Torres, El derecho a lo común. Laberinto, 2023. 3) Gutiérrez Aguilar, Raquel. Horizonte comunitario-popular: antagonismo y producción de lo común en América Latina. Madrid: Traficante de Sueños, 2017. 4) Gutiérrez Espeleta, Ana Lucía; Mora Moraga, Flavio. “El grito de los bienes comunes.” Revista de Ciencias Sociales (2011).
Communist Movement	Refers to the political anti-capitalist organization that attempts to give organizational and theoretical direction to class struggle. In the case of Puerto Rico, that is, in a colonial context, this goal is developed in relation to a decolonization process.	1) Héctor Meléndez, Breve resumen de la hipótesis comunista (San Juan: Ediciones Callejón 2015). 2) Jorell Meléndez Badillo, Voces libertarias: Orígenes del anarquismo en Puerto Rico (Nueva York: Secret Sailor Press, 2013). 3) Kirwin R. Shaffer, Black Flag Boricuas: Anarchism, Antiauthoritarism, and the Left in Puerto Rico, 1897-1921 (Champaign: The Illinois University Press, 2013). 4) Manuel Maldonado-Denis, Hacia una interpretación marxista de la historia de Puerto Rico (Buenos Aires: Imago Mundi, 2013). 5) Sandra Pujals, “De un pájaro las tres alas: El buró del Caribe de la COMINTREN, Cuba, y el radicallismo comunista en Puerto Rico, 1931-1936,” Op. Cit. 21 (2012-2013).
Communitarism	Communitarianism is a political philosophy where "the primacy of the common good is the basis of political and legal rules and procedures" (García Rubio). For this, community life is the central axis from which individuals are empowered, just as political participation is nourished by community identity. The community is constituted by shared values, memories, traditions and cultures. No individual is above the community. Communitarianism severely criticizes modern liberal societies where community values, the sense of the common good, culture, traditions, as well as the sense of belonging have been lost.	1) García Rubio, Mónica. “Una Introducción al Comunitarismo Desde La Perspectiva Del Derecho Político.” Aposta: Revista de Ciencias Sociales, no. 34 (2007). http://www.apostadigital.com/revistav3/hemeroteca/garciarubio.pdf . 2) Alvarez Ovando, Paulo. “El Comunitarismo: El Panorama Desolador de Nuestra Moralidad.” Colección 4, no. 8 (1998). https://repositorio.uca.edu.ar/handle/123456789/10194.
Community Action	It refers to community participation and intervention in the public sphere. Community action responds to the need to build collective knowledge, a sense of belonging, community development and social intervention to find solutions to common problems with a goal of improving quality of life and collective well-being (Gomà). Community action occurs intentionally and organized within a political-social plane using logic and mechanics that require changes at a structural and public level while prioritizing the relationships between the community, its leaders and its environment (Brennan & Berardi). However, it is a process that requires extensive effort given that a community is made up of individuals with different experiences and perspectives. It is an achievement to harmonize community objectives and strategize ways of acting together so that it is the community that gives it its own shape, and the government, through their collective decisions (Brennan & Berardi). In the context of Puerto Rico, community action has been an important factor for the development and revitalization of communities, especially after the passage of Hurricane María, which has created an interest in highlighting community work. Both popular Puerto Rican media such as Univision and Nuevo Día and alternative media such as TODAS and Puerto Rico Te Quiero have covered this phenomenon and its scope.	1) Brennan, Mark, and Mary Kate Berardi. “Importance of Local Community Action in Shaping Development.” Penn State Extensions, March 12, 2023. https://extension.psu.edu/importance-of-local-community-action-in-shaping-development. 2) Gomà, Ricard. “La Acción Comunitaria: Transformación Social y Construcción de Ciudadanía.” Revista de Educación Social, no. 7 (November 2007). https://eduso.net/res/revista/7/marco-teorico/la-accion-comunitaria-transformacion-social-y-construccion-de-ciudadania. 3) Díaz Tirado , Adriana. “La Acción Comunitaria Revive El Icónico Cine Teatro Paradise.” El Nuevo Día, February 3, 2023. Díaz 4) ENLACE Caño Martín Peña, and Nicole Delgado . “Caño Martín Peña: A Case Study in Community Action.” River Rail, n.d. https://brooklynrail.org/special/River_Rail_Puerto_Rico/river-rail/To-the-Rescue-of-an-Estuarine-Ecosystem-Community-Action-in-the-Fight-for-the-Restoration-of-Cao-Martn-Pea. 5) UNIVISION. “La Acción Comunitaria En Puerto Rico Contrarresta Los Fallos de La Ayuda Del Gobierno de EEUU.” UNIVISION, October 8, 2017. https://www.univision.com/noticias/huracan-maria/la-accion-comunitaria-en-puerto-rico-contrarresta-los-fallos-de-la-ayuda-del-gobierno-de-eeuu. 6) TODAS. “Colectiva Feminista Convoca a Día de Acción Comunitaria Contra El Desplazamiento.” TODAS, June 26, 2023. https://www.todaspr.com/colectiva-feminista-convoca-a-dia-de-accion-comunitaria-contra-el-desplazamiento/.
Community Economy	J.K. Gibson-Graham defines it as an approach to economics that attempts to reflect on survival beyond the capitalist and modern circuits of production and consumption that install a world of isolated subjectivity and environmental damage. A community economy focuses on the common and the commons, instead of the private and the public. It generates a reflection on the future in terms of the satisfaction of needs from the common based on adaptive systems that build a world beyond the value of the human.	1) Almeida-Guzmán, Marcia, Sandra Almeida, Adriana Rodríguez Caguana, and Ariruma Kowii. “Economía comunitaria y circular, conocimiento ancestral andino. Caso Warmikuna NATABUELA.” Estudios de la Gestión 14 (2023). 2) de Oliveira, Marcus Eduardo. “Por una economía comunitaria y social: la vida es el valor central.” Contribuciones a la Economía (2010). 3) Gibson-Graham, J.K. “Economías Comunitarias.” Pluriverso: Un diccionario del posdesarrollo. Abya Yala, 2019.
Community Food Programs / Community Food Pantries	Soup kitchens are a mutual support tool that seeks to provide community solutions to collective hunger, government inefficiency and food sovereignty (Social Kitchens). Social feeders or community feeding programs are a space for political resistance and community organization. Political organizations such as the Black Panther Party were a fundamental inspiration in the creation of community feeding programs called the 'Free Breakfast for Children Program'. Through them, the Black Panther Party provided mutual support and sought to meet the basic needs of Afro-descendant children as well as use the space to raise their political demands in the face of the repression and systemic violence suffered by their communities (Lattef & Androff, 10). In Puerto Rico, soup kitchen initiatives have existed for several decades. The soup kitchens, during and after the passage of Hurricane María, increased their reach due to the disastrous response of the government of Puerto Rico. It was through this tool of mutual support that the communities managed to organize and meet their needs in solidarity and in resistance to the status quo of the state.	1) “Sobre Comedores.” Comedores Sociales. Accessed November 1, 2023. https://www.comedoressocialespr.org/sobre. 2) Roque Rivera, Paula; E. “Comedor Social Universitario Lucha Contra La Precariedad Alimentaria.” Pulso Estudiantil, November 27, 2019. https://pulsoestudiantil.com/comedor-social-universitario-lucha-contra-la-precariedad-alimentaria/. 3) Lateef, Husain, and David Androff. “‘Children Can’t Learn on an Empty Stomach’: The Black Panther Party’s Free Breakfast Program.” The Journal of Sociology & Social Welfare 44, no. 4 (2017): 3–16. https://doi.org/10.15453/0191-5096.3883. 4) Young Lords Party. Poster for the Young Lords Breakfast Program, 1969. n.d. National Museum of African American History & Culture. https://nmaahc.si.edu/object/nmaahc_2014.109.7.1.
Community Gardens	Agricultural spaces of and for a community “with the purpose of improving the quality of life of the neighbors,” therefore organized based on their needs and desires. Community gardens contribute to autonomy or food sovereignty, providing food for the immediate community as well as supporting forms of collective planning and collective decision-making. A community garden is based on the community’s social and material/ecological environment.	1) Agroecología Puerto Rico: https://www.agroecologiapr.org/index.htm. 2) Bosque modelo Puerto Rico, Resurgen los huertos como solución para atajar el hambre: https://bosquemodelopr.org/2020/05/02/resurgen-los-huertos-como-solucion-para-atajar-el-hambre/. 3) Ramos Cartagena, Germán R. Huerto comunitario: Más que un huerto: https://www.uprm.edu/agriculturaurbana/wp-content/uploads/sites/224/2020/10/INTERACTIVO-HUERTO-COMUNITARIO-2_compressed-1.pdf.
Community or Communal Lands	Refers to collective land ownership, for the use of a community, thus rejecting private property. Community lands may or may not be recognized by the state or the legal order, and may constitute ancestral or organized tenure through legal mechanisms such as a trust. See also collective property.	1) Brenna Bhandar, Colonial Lives of Property: Law, Land and Racial Regimes of Ownership (Durham: Duke University Press, 2018). 2) Érika Fontánez Torres, El Derecho a lo Común: bienes comunes, propiedad y justicia climática (San Juan: Callejón, 2023). 3) Pierre Arnold, Jerónimo Díaz y Line Algoed, “Propiedad colectiva de la tierra en América Latina y el Caribe, historia y presente,” en La inseguridad de la tenencia de la tierra en América Latina y el Caribe 1-22 (2020). 4) ¿ Por qué el fideicomiso comunitario de tierras ?: La filosofía que subyace una forma no convencional de titularidad del terreno, Line Algoed y María E Hernández-Torrales y John Emmeus Davis, eds. Trad Zinnia Cintrón Marrero (Center for Clt Innovation, 2021).
Comunism	Dictionary of Spanish Language defines communism as a "political movement and system, developed since the 19th century, based on class struggle and the suppression of private property of the means of production." In the 1930s, the Communist Party of Puerto Rico was founded and had a big political impact on the working-class struggle with the sugar companies. They achieved several advances to protect the working class, such as the creation of unions. However, they were strongly repressed by the state and the FBI.	1) Pujals, Sandra. Un Caribe soviético: El Comunismo Internacional en Puerto Rico y el caribe, 1919-1943. Madrid: Ediciones Complutense, 2022. 2) Pujals, Sandra. “De Un Pájaro Las Tres Alas: El Buró Del Caribe de La Comintern. Cuba y El Radicalismo Comunista En Puerto Rico, 1931-1936.” Op. Cit. Revista Del Centro De Investigaciones Históricas, no. 21 (2022): 254–83. 3) Anazagasty Rodríguez, José. “1930: El Pensamiento Comunista-Estadounidense Sobre Puerto Rico (Parte 1 y 2).” 80Grados, May & July, 2018. https://www.80grados.net/1930-el-pensamiento-comunista-estadounidense-sobre-puerto-rico-parte-2/. 4) Diccionario de la lengua española, (Real Academia Española, 2023), s.v. “Comunismo.”
Conception of Carribbean Identity	The conception of Caribbean identity arises from the relationship of oppression with the European colonizers, the response to the established plantation society and the geopolitical, historical, and socio-economic similarities of the Antillean islands. The conception took greater shape with the thinkers Eugenio María de Hostos and Ramón Emeterio Betances in the 1960s because they promoted the desire to imagine the Greater Antilles as sovereign countries, decolonized and in alliance with the rest of the Antilles.	1) Mori, Roberto. “La Construcción de La Identidad Caribeña: La Utopía Inconclusa.” In Jornada EnRED. Recinto de Humacao: Universidad de Puerto Rico, 1998. 2) Casimir, Jean. La Invención del Caribe. San Juan, P.R.: Editorial de la Universidad de Puerto Rico, 1997. 3) Sacha Antonetty, Gloriann, Isar Godreau, Frances Negrón Muntaner, Hilda Llórens, Zaire Z. Dinzey-Flores, and April J. Mayes. Guía antirracista para periodistas hispanohablantes en los Estados Unidos. Centro de Medios Comunitarios & Craig Newmark Graduate School of Journalism, 2020.
Conception of Latin American Identity	The idea of 'Latin America' was born in the 17th century. Due to the great growth of North America as an economic power, European politicians from France, Italy, Portugal and Spain began to consider the central and South American continent as an extension of the civilization of Latin Europe. The conception of Latin America returned power to their empire. Elements such as language, culture and history were forging the identity of 'Latin America' to distinguish it from North America. Today, the Latin American identity is used to differentiate itself from the North American identity and recognize patterns, origins, languages and cultures that came from the Latin European empire.	1) Torres Martínez, Rubén. “Sobre El Concepto de América Latina¿invención Francesa?” Cahiers d’études romanes, no. 32 (2016): 89–98. https://doi.org/10.4000/etudesromanes.5141. 2) Sacha Antonetty, Gloriann, Isar Godreau, Frances Negrón Muntaner, Hilda Llórens, Zaire Z. Dinzey-Flores, and April J. Mayes. Guía antirracista para periodistas hispanohablantes en los Estados Unidos. Centro de Medios Comunitarios & Craig Newmark Graduate School of Journalism, 2020.
Conception of Progress	The philosophical concept of progress appeared in Europe for the first time in the 18th century. It is an optimistic belief that the human condition is continually improving, and that human civilization is a fruit of an advanced human species. Within the Western conception of the history of humanity is the idea that history is cumulative, universal, oriented to the future and the improvement of civilizations. The notion that different peoples or cultural groups are at different stages of development on the path of universal progress has led some to consider it necessary to try to improve the condition of those considered less civilized. One of the ways the European empire justified colonialism was under the "white man's burden" because they had to carry out a "civilizing mission." Furthermore, these “civilizing acts” toward colonized others were often violent and riddled with greed. Finally, many 20th century thinkers rejected the notion of progress after horrendous events such as the two world wars, the Holocaust, and the use of nuclear weapons.	1) Bowden, Brett. “Colonialism, Anti-Colonialism and the Idea of Progress.” Essay. In History and Philosophy of Science and Technology, Encyclopedia of Life Support System, 1–41. UNESCO, 2011. 2) Meek Lange, Margaret. “Progress.” In Standford Encyclopedia of Philosophy, February 17, 2011. https://plato.stanford.edu/entries/progress/.
Conception of Puerto Rican Identity	Throughout the 19th and 20th centuries, texts and research on Puerto Rican identity were produced that remain controversial. The conception of Puerto Rican identity began to be interpreted from the writings of intellectuals from the island such as: Ramón Emeterio Betances, Salvador Brau Asencio, José de Diego, Pedro Albizu Campos, Cayetano Coll y Toste, Francisco Arriví, Salvador Tío Montes, and Fernando Picó. Such conceptions included important notions that highlight features of Puerto Rican identity such as: racial heritage, musical culture, artistic culture, the bourgeois heritage of the colonizers, peasant culture, impoverishment, social values, work culture, etc. The academic consensus that exists is that the conception of Puerto Rican identity is cemented by the colonizing relationship with the Spanish, between a feeling of anticolonial resistance and nationalism.	1) Cancel, Mario. “Jíbaros, Criollos, Puertorriqueños: Digresiones Sobre La Identidad.” Claridad , December 13, 2022. https://claridadpuertorico.com/jibaros-criollos-puertorriquenos-digresiones-sobre-la-identidad/. 2) Molina Fumero, Gisela, and Otilia Barros Díaz. “La Puertorriqueñidad. Nacimiento y Desarrollo de Una Cultura de Resistencia.” Estudios del Desarrollo Social: Cuba y Latinoamerica 7, no. 3 (2019). http://scielo.sld.cu/scielo.php?script=sci_arttext&pid=S2308-01322019000300015.
Consumerism	The possession and use of goods to satisfy the needs of survival, accumulation of wealth and well-being are essentially the materialist foundation of consumerist theory. In consumer economic theory, consumer spending, or the spending of individuals on consumer goods and services, is what drives economic growth and measures the productive success of a capitalist economy. The more people spend, the more is produced. Current consumerism entails worrying behavior for the sustainability of the economic theory itself. Consumers acquire goods impulsively and excessively, creating social problems and unsustainable modes of production. The Encyclopedia Britannica summarizes the problems as "the collapse of traditional cultures and ways of life; the weakening of altruistic moral values in favor of selfish materialism and competitiveness; the impoverishment of community and civic life; the creation of environmental externalities such as pollution, high levels of waste and depletion of natural resources; and the prevalence of negative psychological states such as stress, anxiety, insecurity and depression among many people with consumerist ambitions. The invention of new needs by the market and the demands of consumers within the global market has created an imbalance in several countries where; in order to sustain the capitalist ambitions of others, they perpetuate the exploitation of natural resources and labor for production of said goods.	1) Duignan, Brian. “Consumerism.” In Encyclopedia Britannica, 2023. https://www.britannica.com/money/consumerism. 2) Fuentes, Nhora C., José L. Sánchez, and Andrés M. Pérez-Acosta. “Aportes de La Psicología al Consumerismo: Educación y Defensa de Los Consumidores.” Persona, no. 19 (2016): 201–20. https://www.redalyc.org/journal/1471/147149810012/html/.
Controlled Economy	The Oxford Advanced Learner's Dictionary defines controlled economy as "a type of economic system in which a government controls its country's industries and decides what goods should be produced and in what amounts".	1) Oxford Advanced Learner’s Dictionary, (2023), s.v. “ Controlled Economy,” https://www.oxfordlearnersdictionaries.com/definition/american_english/controlled-economy.
Conuco	The Dictionary of the Spanish Language defines conuco as "portion of land that the Taíno Indians dedicated to cultivation." From a decolonial perspective, especially in the context of slavery, the conuco can be seen as a counter plantation practice.	1)Diccionario de la Lengua Española, s.v. “Conuco,” https://dle.rae.es/conuco. 2) Celenis Rodríguez Moreno y Yuderkys Espinosa Miñoso, “Hacia la recuperación de una memoria de resistencia afrocaribeña a partir de los relatos de abuelas, madres e hijas de la comunidad Los Mercedes, República Dominicana” (Buenos Aires: CLACSO, 2020). 3) Casimir, Jean. The Haitians: A Decolonial History. UNC Press Books, 2020.
Cooperative Movement	Refers to institutions and organizations whose practices are based on the "integration of producers and consumers" in voluntary associations called cooperatives. These seek the common good and the greatest satisfaction of human needs in a way mediated by social bonds. In Puerto Rico, there is a long tradition of cooperativism.	1) Juan Enrique Santa Felix, “Historia del cooperativismo puertorriqueño (1847-1946),” Revista Idelcoop 220 (2016). 2) Liga de Cooperativas de Puerto Rico, Historia del cooperativismo: https://liga.coop/educacion-cooperativista/historia-del-cooperativismo/.
Cooperatives	The ICA (International Cooperative Alliance) defines cooperative as "an autonomous association of people who have united voluntarily to meet their common economic, social and cultural needs and aspirations through a jointly owned and democratically controlled enterprise." They are entities that are companies owned, controlled and directed by their founding members for mutually beneficial economic, social and cultural purposes. Members share values of social responsibility.	1) “Qué Es Una Cooperativa.” Aliana Cooperativa Internacional, 2018. https://www.ica.coop/es/cooperativas/que-es-una-cooperativa. 2) “Identidad Cooperativa: Nuestros Principios y Valores.” Alianza Cooperativa Internacional , 2018. https://www.ica.coop/es/cooperativas/identidad-alianza-cooperativa-internacional.
Cooperativism	According to Celis Minguet, cooperativism is “a global socioeconomic movement made up of cooperative economic associations in which all members are beneficiaries of their activity according to the work they contribute to the cooperative.” Some of the values associated with cooperativism are self-help, self-responsibility, democracy, equality, equity and solidarity. All members have equal rights, and it is an opportunity to develop economic, social and environmental opportunities for communities with scarce resources. The benefit that members receive is distributed according to their contribution. In Puerto Rico there is interest and desire to expand the cooperative movement although its membership is limited.	1) María Eugenia F., "Las cooperativas: organizaciones de la economía social e instrumentos de participación ciudadana." Revista de Ciencias Sociales (Ve) XII, no. 2 (2006):237-253. Redalyc, https://www.redalyc.org/articulo.oa?id=28011651004. 2) “Qué Es El Cooperativismo y Cuáles Son Sus Características.” Qué es el cooperativismo y cuáles son sus características \| Financiera Comultrasan: Cooperativa de ahorro y crédito en Colombia, May 20, 2022. https://www.financieracomultrasan.com.co/es/que-es-el-cooperativismo-y-cuales-son-sus-caracteristicas.
Corporate Control	Corporate control is a set of rules that establishes the relationship between a company's shareholders, its board of directors, its management, its consumers and its community to guarantee the sustainable economic performance of a company in the market. Corporate governance acts as a facilitator of compliance with the structure. To ensure the value of the companies generated, in the corporate control market, the sale of a company to a buyer is the corporate government that facilitates the transaction so that the buyer is one with a better value capacity or else avoids the transaction if the value decreases negatively. This market is more common in economies categorized as 'developed'.	1) Agüero, Juan Omar. “Gobierno Corporativo: Una Aproximación al Estado Del Debate.” Visión de futuro 11, no. 1 (2009). http://www.scielo.org.ar/scielo.php?pid=S1668-87082009000100006&script=sci_arttext. 2) Lefort, Fernando. “Gobierno Corporativo: ¿Que Es? Y ¿como Andamos Por Casa?” Cuadernos de Economía 40, no. 120 (2003). https://doi.org/10.4067/s0717-68212003012000002.
Counter Hegemonic Knowledge	The concept of hegemony, understood in the sense of the Marxist Antonio Gramsci, comes from the view that dominant ideas are the ideas of the dominant classes. The material organization of life, economic and political, produces and requires ideas and forms of consciousness that reproduce it. The institutions of knowledge production as well as cultural and legal institutions are necessary for the reproduction of the world of capital. Hegemonic knowledge, therefore, is that which is central to the reproduction of a social totality such as capitalist modernity. The resistance, rejection, and replacement of this hegemonic bloc requires the construction or rescue of knowledge that is not produced by or for the imperatives of this system.	1) Emir Sader, “Hegemonía y contra-hegemonía para otro mundo posible,” Resistencias mundiales (De Seattle a Porto Alegre) (Buenos Aires: CLACSO, 2001). 2) Ernesto Laclau y Chantal Mouffe, Hegemony and Socialist Strategy: Towards a Radical Democratic Politics (London: Verso, 1985). 3) Gustavo A. García López, Irina Velicu y Giacomo D’Alisa, “Performing Counter-Hegemonic Common(s) Senses: Rearticulating Democracy, Community and Forests in Puerto Rico,” Capitalism Nature Socialism 28:3 (2017). 4) Stuart Hall, Sin garantías: Trayectorias y problemáticas en estudios culturales, Eduardo Restrepo, Catherine Walsh y Víctor Vich, eds. (Popayán: Envión editores, 2010).
Criollo Elites	Decolonial thinkers, such as Aníbal Quijano and Santiago Castro-Gómez, understand criollo elite as those white or white-mestizo populations that monopolized power through independence processes, continuing the dispossession of Afro, indigenous, and Afro-indigenous communities distinctive of the colonial order in the supposedly postcolonial context. Castro-Gómez indicates the importance of ideas of “pureza de sangre” in the configuration of a criollo elite in Latin America. For post- and decolonial thinkers such as Frantz Fanon, Achille Mbembe, and Jean Casimir, criollo elite indicates, beyond a phenotypic designation, bourgeois elites that continue colonial subjection through a neocolonial economic configuration where wealth is captured for the former metropolis or international entities. “Criollo” elite, then, are local groups in power that administer the colony after the decolonization process or, as in the case of Puerto Rico, perpetuate the colonial relation.	1) Casimir, Jean. The Haitians: A Decolonial History. UNC Press Books, 2020. 2) Castro-Gómez, Santiago. La hybris del punto cero: ciencia, raza e ilustración en la Nueva Granada (17501816). Editorial Pontificia Universidad Javeriana, 2010. 3) Fanon, Frantz. Los condenados de la tierra, trad. Julieta Campos. Fondo de Cultura Económica de México, 1963. 4) Llenín-Figueroa, Beatriz. Affect, archive, archipelago: Puerto Rico’s sovereign Caribbean lives. Rowman & Littlefield, 2022. 5) Mendoza-de Jesús, Ronald. Catastrophic Historicism: Reading Julia de Burgos Dangerously. Fordham Univ Press, 2024. 6) Quijano, Aníbal. "Colonialidad del poder y clasificación social." Contextualizaciones latinoamericanas 2, no. 5 (2015).
Criollos	The Dictionary of Spanish Language defines criollo as "said of a person: descendant of Europeans, born in the former Spanish territories of America or in some European colonies on said continent". In Puerto Rico, the term criollo referred to the inhabitants born on the island who were legally of Spanish kinship but in addition, it colloquially refers today to describe aspects of the Spanish and Caribbean combination of the culture and history of the archipelago	1) Diccionario de la lengua española, s.v. “Criollo/lla,” https://dle.rae.es/criollo. 2) Cancel, Mario. “Jíbaros, Criollos, Puertorriqueños: Identidad y Raza.” Periódico Claridad, January 25, 2023. https://claridadpuertorico.com/jibaros-criollos-puertorriquenos-identidad-y-raza/.
Cuir / Queer Population	The term cuir (queer), Hispanic version of queer (homophobic insult subverted into empowered identity), refers to sexual “dissidence” instead of the sexual “diversity” that characterizes the focus on rights and protections of the LGBTQ+ movement. Although the cuir (queer) population affirms these rights and protections, its goal is not the inclusion in (even if it implies the expansion of) the binary cisheteropatriarchal sex-gender order. Rejecting this order, which naturalizes the construction of the male-female binary, the heterosexual relationship, and power in the hands of the white male property owner, cuir (queer) affirms transness, the non-binary, kinship relations built on solidarity, and affective and material bonds beyond those recognized by normative heterosexuality and homosexuality. Following Lisette Rolón and Mabel Rodríguez Centeno, queer as “raro” becomes cuir when the tradition of sexual dissidence is situated in the Puerto Rican archipelago, affirming not only the liminal structure that produces the colonial condition but also the proximity to marronage as escape, transgression, and subversion of the sex-gender order of the modern colonial capitalist world. This marks complicity with albeit difference from queer communities of the global north, avoiding epistemic colonization even in contexts of resistance. The cuir (queer) population, therefore, is one that responds to these practices.	1) Andar Erótico Decolonial, Raúl Moarquech Ferrera-Balanquet, ed. (Universidad Nacional de Rosario, 2018). Coloquio ¿Del Otro La’o? Perspectivas sobre las secualidades cuir en Puerto Rico (2008-). 2) Eve Sedwick, Epistemologías del armario. Trad. Teresa Badé Costa (Barcelona: Ediciones de la Tempestad, 1998). 3) Lawrence LaFontaine-Stokes, Translocas: The Politics of Puerto Rican Drag and Trans Performance Ann Arbor: University of Michigan Press, 2021). 4) Lisette Rolón, “Intersexualidad, epistemología boricuir y deconstrucción del binario sexual: implicaciones para la categoría “mujer,”” Actas del VI Coloquio ¿Del Otro La’o? Perspectivas sobre las secualidades cuir, ed. Lisette Rolón (Cabo Rojo: Editora Educación Emergente, 2017). 5) Lisette Rolón, Borrador de auto-ayuda queer y otros ensayos raritos (Cabo Rojo: Editora Educación Emergente, 2015). 6) Monique Wittig, El pensamiento heterosexual y otros ensayos, trad. Javier Saes y Paco Vidarte (Barcelona: Editorial Egales, 2005). Puerto Rican Queer Sexualities, Lawrence LaFontaine-Stokes y Yolanda Martínez San Miguel, eds. CENTRO Journal XXX:2 (2018). 7) Queer Globalizations: Citizenship and the Afterlives of Colonialism, Arnaldo Cruz Malavé y Martin Malanansan (New York: New York University Press, 2002). 8) Rubén Ríos Avila, Queer Nation: Los otros cuerpos. Antología de temática gay, lésbica y queer desde Puerto Rico y su diaspora (San Juan: Editorial Tiempo Nuevo, 2007).
Cultural Racism	Having rejected biological racism, the concept cultural racism is coined. It establishes racial hierarchies as based on different epistemic practices; social organization and social expression; ethical and epistemic values; and economic and technological articulation. Cultural racism emphasizes epistemic, aesthetic, and axiological expressions, rather than processes of dispossession, exploitation, and violence that characterize systemic racism. Therefore, language, religious practice, immigration status, socioeconomic or class position, are markers of said racial hierarchy.	1) Eduardo Bonilla-Silva, Racism without Racists: Color-Blind Racism and the Persistence of Racial Inequality in the United States (Lanham: Rowman & Littlefield, 2003). 2) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020). 3) Peter Chua, “Cultural Racism,” The Wiley‐Blackwell Encyclopedia of Social Theory (London: Wiley, 2017).
Cyclical Farming	The Secretariat of Agriculture and Rural Development of the Government of Mexico defines cycle crops as: "those whose vegetative period is less than 12 months and require a new sowing to obtain a harvest."	1) Secretaría de Agricultura y Desarrollo Rural. “Tipos de Cultivo, Estacionalidad y Ciclos.” Gobierno de México (blog), October 24, 2016. https://www.gob.mx/agricultura/es/articulos/tipos-de-cultivo-estacionalidad-y-ciclos#:~:text=Anuales%20o%20c%C3%ADclicos%3A%20Son%20aquellos,%2FVerano%20y%20Oto%C3%B1o%2FInvierno.
Debt Economy	In the context of neoliberal financial capitalism, a debt economy is one in which value is created and captured through figures of financial speculation which in turn involves governance through debt. For example, programs to restructure unpayable private or public debt have involved austerity measures, land grabbing and displacement, financialization and housing speculation, among other forms of financial violence.	1) Cavallero, Luci, and Verónica Gago. Una lectura feminista de la deuda. Fundación Rosa Luxemburgo, 2019. 2) Lazzarato, Maurizio. La fábrica del hombre endeudado. Ensayo sobre la condición neoliberal. Amorrortu, 2013. 3) Lazzarato, Maurizio. Gobernar a través de la deuda: Tecnologías de poder del capitalismo neoliberal. Amorrortu, 2015. 4) Zambrana, Rocío. Deudas coloniales: El caso de Puerto Rico. Trad. Raquel Salas Rivera. Editora Educación Emergente, 2022.
Decolonial Feminism	Theory and praxis that traces the sex-gender order of capitalist modernity to the historical experience of conquest, colonization, and truncated processes of independence and emancipation. This strand of feminism emphasizes the continuity of the racial order that centers whiteness through economic, legal, and sociopolitical apparatuses as well as within spaces of resistance, providing a critical reading of feminism. Although María Lugones, who coined the term in critical dialogue with Aníbal Quijano's notion of coloniality of power, speaks of the imbrication of oppression, decolonial feminism centers the processes of racialization that produce gender and its possible experiences in the political subject Woman. Decolonial feminism represents a break with the hegemonic liberal feminism of the Global North.	1) Espinosa Miñoso, Yuderkys. De por qué es necesario un feminismo descolonial. Icara, 2023. 2) Espinosa Miñoso, Yuderkys. ed., Feminismo descolonial: Nuevos aportes teóricos-metodológicos a más de una década. Abya- Yala, 2018.
Decoloniality	Decoloniality is a concept, with greater popularity in Latin America, that represents a look beyond what the project of political decolonization envisions. Political decolonization could guarantee the political autonomy of a country or society for a limited time, but it does not study the roots of the modern conceptions that established coloniality. Decolonial thought critically analyzes the psychic and physical penetrations that the wounds of the colonial world have left, as well as the longue durée structures that sustain the dynamic of the colonial world in the present. The colonial world was built from a violence that was justified by a binomial perspective of the subject-master and the other-slave. The exercise of power established by the colonial world is based on Eurocentric beliefs of superiority, epistemic dominance and economic control of the modern system. Decoloniality is nourished by different knowledge that resists, rejects and transforms Western hegemonic knowledge by thinking about alternative subjectivities, alternative practices of ways of living and construction of pluriversal epistemologies. The experience of racialized, feminized, and marginalized people from global power contributes valuable knowledge and practices to decolonial thinking.	1) Zambrana, Rocío. Deudas Coloniales: El Caso de Puerto Rico. Translated by Salas Raquel Rivera. Cabo Rojo, P.R.: Editora Educación Emergente, 2022. 2) Fanon, Frantz. Los condenados de la tierra. Translated by Julieta Campos. Buenos Aires: Fondo de Cultura Economica, 2009. 3) Rincón, Oriana, Omar Rincón, and Keila Millán . “El Asunto Decolonial: Conceptos y Debates.” Perspectivas. Revista de historia, geografía, arte y cultura 3, no. 5 (2015): 75–75.
Decolonization	Although processes of independence in the 19th century Latin America were processes of decolonization, decolonization can be understood as the processes that began with European colonies in Africa and Asia in the 20th century. the mid-20th century, the process of decolonization began with European colonies in Africa and Asia. Decolonization was and continues to be a process of legal independence of European colonies from European metropolises. Since the founding of the United Nations and after the end of World War II, it was estimated that one third of the world's population lived in colonized territory. The United Nations approved Resolution 1514, known as “Declaration on the Granting of Independence to Colonial Countries and Peoples” and created a Special Committee to supervise the decolonization processes. Since then, more than 80 countries have become independent but there are still seventeen colonial territories that have not achieved their independence. Puerto Rico is among those seventeen territories that have not achieved their legal independence.	1) “Descolonización.” Naciones Unidas (blog), n.d. https://www.un.org/es/global-issues/decolonization. 2) El Kanfoudi, Asma. “¿Qué Fue La Descolonización?” El Orden Mundial , March 16, 2023. https://elordenmundial.com/que-fue-descolonizacion/#:~:text=La%20descolonizaci%C3%B3n%20fue%20el%20proceso,autodeterminaci%C3%B3n%20de%20los%20pueblos%20colonizados.
Decolonization-Decoloniality Distinction	While decolonization generally refers to the process of overcoming colonial status either through the creation of an independent nation state or through other processes such as departmentalization, decoloniality indicates a process by which the epistemic, political, socioeconomic, and libidinal structures installed by the metropolis are systematically questioned and dismantled. Frantz Fanon, a Martinican philosopher and psychiatrist whose texts are the foundation for both decolonial, postcolonial, and anticolonial thought, used the term decolonization to indicate decoloniality.	1) Maldonado-Torres, Nelson. "Outline of ten theses on coloniality and decoloniality." (2016). 2) Fanon, Frantz. Los condenados de la tierra, trad. Julieta Campos. Fondo de Cultura Económica de México, 1963. 3) Mignolo, Walter D., and Catherine E. Walsh. On decoloniality: Concepts, analytics, praxis. Duke University Press, 2018.
Deep Ecology	A theory and practice developed by Arne Naess and George Sessions around eight principles that attempt to provide environmental epistemic change. The inherent value of everything human and non-human; the diversity of all living things; vital necessity as the only justification for intervention in the richness and diversity of the environment; population decline as compatible with the flourishing of humanity and necessary for the survival of ecosystems; human intervention as excessive; the notion that public policies must change; the idea that quality of life should be seen in relation to the appreciation of life and not a growing standard of living; and the obligation to take action on the principles.	1) Katz, Eric, Andrew Light, and David Rothenberg, eds. Beneath the surface: Critical essays in the philosophy of deep ecology. Mit Press, 2000. 2) Kothari, Ashish, Ariel Salleh, Arturo Escobar, Federico Demaria, and Alberto Acosta. Pluriverso: un diccionario del posdesarrollo. Editorial Abya-Yala, 2019 3) Naess, Arne. “The deep ecology movement: Some philosophical aspects.” Ed. A. Drengson & H. Glasser, Selected Works of Arne Naess. Springer, 2005.
Degrowth Economic Theory	The theory of economic degrowth is a theory that criticizes what overproduction and capitalist consumerism have caused to the environment and seeks to mitigate damage to the climate. Degrowth argues that we can preserve natural resources if we consume fewer goods and stop using so much energy. By reducing production and consumption, the chances of returning balance and harmony to humans' relationship with the Earth are considered to increase. The theory proposes satisfying human needs with less. It does not mean that it considers adopting consumer lifestyles from other pre-capitalist eras, but rather rethinking our era and managing to satisfy our needs with less. Degrowth maintains that the current modes of production within the capitalist system will not be able to sustain life in an unlimited manner; therefore, natural resources are limited, and they must be protected for their sustainable enjoyment. From a decolonial perspective, however, degrowth does not question main assumptions of the. modern colonial world.	1) Leiva, Alba. “¿Qué Es El Decrecimiento? .” El Orden Mundial, December 2, 2022. https://elordenmundial.com/que-es-decrecimiento/. 2) World Economic Forum. “Degrowth – What’s behind the Economic Theory and Why Does It Matter Right Now?” World Economic Forum: Economic Progress (blog), June 15, 2022. https://www.weforum.org/agenda/2022/06/what-is-degrowth-economics-climate-change/.
Dehumanization	From a decolonial perspective, taking the work of Martinican Franz Fanon as paradigmatic, dehumanization is the effect of the modern colonial capitalist world based on the theft of land, enslavement, exploitation, and the imposition of a culture and imaginary of the metropolis, the master, or the settler. It designates the colonial containment that creates a "Manichean" world where some have living conditions while others survive daily precariousness, violence, and proximity to death. For Fanon, the concept of the human, with the idea of human rights by nature, is a construction based on the racial order that was produced through conquest, colonization and truncated decolonization processes of colonial capitalist modernity. It appeals to the universality of the notion of the human but operates as a series of ideas and cultural practices that come from the white bourgeois context. For Fanon, dehumanization, therefore, is the mark of racism produced by and endemic to the modern capitalist colonial order, including ideas of humanity that are supposedly universal but that make operate colonial mimesis, epistemic and cultural erasure, and the continuity of theft of land, time, body, kinship of racialized people.	1) Diccionario de la lengua española de la Real Academia Española, s.v. “Deshumanizar,” https://dle.rae.es/deshumanizar. 2) Marín García , Alfredo. “Deshumanización .” Economipedia , November 1, 2021. https://economipedia.com/definiciones/deshumanizacion.html. 3) Nettleford, Rex. “La Trata Trasatlántica de Esclavos y La Esclavitud: La Herencia Psicológica.” Naciones Unidas (blog), n.d. https://www.un.org/es/chronicle/article/la-trata-trasatlantica-de-esclavos-y-la-esclavitud-la-herencia-psicologica. Fanon, Condenados de la Tierra.
Denaturalization of Ideas (methodology)	The concept of denaturalization of ideas is a research practice that has been supported by epistemological studies of colonialism. The colonial system entails the perpetual and historical reproduction of "a set of assumptions considered common sense within the body of knowledge that supports the so-called modern and Eurocentric thought." That is to say, Western ideas that discuss the world, life and societies are supported by modern understandings that construct their 'truths' based on modern and European rationality. The practice of denaturalization of ideas seeks to deconstruct the hegemony of the naturalization of certain ideas, uncovering a complex racist and colonialist framework. Denaturalization seeks to expand and build a repertoire of ethnically and culturally diverse ideas without falling into universalisms, invisibility or superiorities.	1) Tiapa Blanco, Francisco Daniel. “Colonialismo, Miradas Fronterizas y Desnaturalización de Los Sustratos Epistemológicos Del Eurocentrismo.” LiminaR Estudios Sociales y Humanísticos 17, no. 1 (2019): 114–26. https://doi.org/10.29043/liminar.v17i1.649. 2) Luis R., "La razón desnaturalizada. Ensayo de epistemología antropológica." Revista Latinoamericana de Investigación en Matemática Educativa, RELIME 2, no. 2-3 (1999):47-68. Redalyc, https://www.redalyc.org/articulo.oa?id=33520305.
Development (aparatus)	The concept of development as an apparatus was defined by the American anthropologist, James Fergurson. Development functions as a mechanical, economic and ideational apparatus to implement development projects in countries impoverished by colonization towards a Western notion of "improvement." In his book 'The Anti-Politics Machine', Fergurson, in a Foucauldian key, explains how the implementation of development projects in local areas occurs largely as a cyclical process that begins with the integration of development 'experts' who end up failing to then the state will have to reinstate other development 'experts'. Development projects maintain and expand the marginalization of local communities because they abandon projects, which in their beginnings did not consider the political reality of the areas, to reintroduce other 'expert' projects. This cycle establishes more state power in the areas and in turn disempowers the existing political realities of the areas.	1) Ferguson, James. The anti-politics machine: “development,” depoliticization, and bureaucratic power in Lesotho. Minneapolis: University of Minnesota Press, 2017. 2) Ferguson, James. “The Anti-Politics Machina: ‘Development’ and Bureaucratic Power in Lesotho.” The Ecologist 24, no. 5 (1994): 176–81.
Diaspora	From the Greek διασπορά (diáspora), it refers to the dispersion through voluntary or forced expulsion of an ethnic or religious group, or a group with a shared historical experience. The diaspora is not just an imaginary, but a history, practices, a continuity in difference of a community that has been, in more or less explicit ways, more or less violent ways, exiled from its territory. Therefore, Yomaira Figueroa argues that the place of enunciation of diasporas is multiple and fluid, given the experience of “destierro” that implies both dispossession and practices of insurgency to exile.	1) Figueroa-Vázquez, Yomaira. Diasporas descolonizadoras: cartografías radicales de literaturas afroatlánticas. Trad. Beatriz Llenin Figueroa. Editora Educación Emergente, 2023. 2) Hall, Stuart. “Cultural Identity and Diaspora.” In Colonial discourse and post-colonial theory, pp. 392-403. Routledge, 2015. 3) Duany, Jorge. The Puerto Rican nation on the move: Identities on the island and in the United States. Univ of North Carolina Press, 2003. 4) Cohen, Robin, and Carolin Fischer, eds. Routledge handbook of diaspora studies. London: Routledge, 2019.
Disaster Capitalism	Disaster capitalism is a concept developed by the American researcher and journalist, Naomi Klein. Klein reveals that vulnerable, impoverished, and communities of color are commonly victims of the underbelly of disaster capital. When vulnerable communities go through disastrous atmospheric situations or economic crises, that is when the rich and powerful class enter systematically and aggressively to take advantage of the "shock" syndrome that people are going through in order to exploit and benefit from their austerity (Klein). They use the "shock", the suffering and the collective trauma after the natural or political disaster to their advantage to build an even more unequal and less democratic society. This was seen after the passage of Hurricane María in Puerto Rico. The population remained extremely vulnerable, and the government did not respond effectively to the people's crisis and took the opportunity to advance political agendas, contracts and sales of public resources to establish greater austerity policies and protect the interests of foreigners.	1) Klein, Naomi. “Naomi Klein: How Power Profits from Disaster.” The Guardian, July 6, 2017. https://www.theguardian.com/us-news/2017/jul/06/naomi-klein-how-power-profits-from-disaster. 2) Klein, Naomi. “There’s Nothing Natural About Puerto Rico’s Disaster.” The Intercept, September 21, 2018. https://theintercept.com/2018/09/21/puerto-rico-hurricane-maria-disaster-capitalism/ 3) Riestra, Miguel A. “El Capitalismo Del Desastre.” El Vocero, October 15, 2019. https://www.elvocero.com/opinion/el-capitalismo-del-desastre/article_5e68a8ee-eeef-11e9-b25e-372d4e47a2b7.html. 4) Rivera, Yolanda. “Puerto Rico y El Capitalismo Del Desastre.” Bandera Roja, September 1, 2019. https://www.bandera.org/puerto-rico-y-el-capitalismo-del-desastre/. 5) Klein, Naomi. La Batalla por el paraíso: Puerto Rico y el capitalismo del desastre. Barcelona: Paidós, 2019.
Discovery-Conquest Distinction	The notion of discovery of the so-called “New World” implies the rupture within the European episteme in effect prior to the Portuguese rounding of Cape Bojador during the first half of the 15th century, then Christopher Columbus crossing of the Atlantic in 1492. The distinction between habitable and inhabitable zones as well as spaces imagined as the Antipodes inherited from scholastic geography and philosophy were thereby defied. Discovery, then, implies a kind of encounter with the “other,” not only in terms of a paradigm shift in the era of maritime expeditions but also an encounter with previously unknown peoples. The notion works ideologically, since it imposes the imaginary of scientific advance in what was in effect the beginning of the conquest and colonization of Abya Yala as well as reifies the notion of uninhabited lands for the taking (terra nullius). Conquest, then, marks the justification of European dispossession, enslavement and colonization of peoples of Abya Yala and Africa based on ideas such as just war, terra nullius, and the so-called civilizational project of modernity.	1) Dussel, Enrique. "De la ‘invención’al ‘descubrimiento’del Nuevo Mundo." El encubrimiento del otro. Hacia el origen del mito de la modernidad. Plural, 1994. 2) Todorov, Tzvetan. The Conquest of America: The Question of the Other. University of Oklahoma Press, 1999.
Displacements	Phenomenon of expulsion of communities either due to settler logics such as gentrification, speculation with land and housing, economic decline through austerity or more generally a colonial political economy or due to climate change whose impacts make the territory uninhabitable. Indeed, the community journalism organization, 9Millones, reveals that in Puerto Rico some of the major reasons for displacement and lack of decent housing are "high costs and low supply; mortgage foreclosures and evictions; units affected by Hurricane María and the earthquakes, which have not yet been repaired; and climate change.	1) “Displacement of Human Populations.” Understanding Global Change, September 10, 2020. https://ugc.berkeley.edu/background-content/displacement-of-human-populations/#:~:text=The%20displacement%20of%20human%20populations,create%20shortages%20of%20essential%20resources. 2) Ríos Camacho, Cielo Naara. “¿Qué Causa El Desplazamiento En Puerto Rico?” 9Millones, June 8, 2023. https://9millones.com/es/why-are-puerto-ricans-being-displaced/.
Diversity Care	Diversity care consists of ensuring that people affected by social marginalization receive adequate access to their basic health needs without distinction of person. It is a line of political thought and practice that seeks to implement several elements in its approach. These include identifying the barriers to access to existing prevention and health promotion resources for certain population groups (people with disabilities, LGTBIQ collective, migrant community, people of foreign origin, etc.); developing specific strategies and actions for care, which take into account the diversity of needs of different population groups; and strengthen community support networks for these population groups.	1) “Cuidados a La Diversidad.” Página de Salud Pública del Ayuntamiento de Madrid, February 1, 2018. https://madridsalud.es/cuidados-a-la-diversidad/.
Domestic Labor	Domestic labor can be waged or unwaged and forced. Social reproduction theory converses with Marxism in pointing out the connection between work, waged labor, and non-waged, invisible domestic labor historically carried out by women. From a decolonial perspective, domestic work must be considered important for processes of racialization. A view from the plantations of the “New World”, not all domestic labor was invisible as labor (rather than mere care) nor was it outside the economy of forced labor of enslaved women or labor of property-owning women that generated profits within slavery. Domestic work continues to be relegated to racialized women, migrants often without regularized immigration status, allowing not only the reproduction of the worker's life but also of the female worker (white bourgeois or working-class women).	1) Charmaine Crawford, “Decolonizing Reproductive Labor: Caribbean Women, Migration, and Domestic Work in the Global Economy,” The Global South 12:1 (2018). 2) Encarnación Gutiérrez-Rodríguez, Migration, Domestic Work and Affect a Decolonial Approach on Value and the Feminization of Labor (London: Routledge, 2010). 3) Natalia Quiroga Diaz, “Economía del cuidado. Reflexiones para un feminismo decolonial,” Rev. Casa de la Mujer 20:2 (2011). 4) Silvia Federici, Revolución en punto cero: Trabajo domestico, reproducción y luchas feministas, trad. Carlos Fernández Guervós y Paula Martín Ponz (Madrid: Traficantes de Sueños, 2013). 5) Tithi Bhattacharya, ed. Social Reproduction Theory: Remapping Class, Recentering Oppression (Chicago: Pluto Press, 2017).
Domestic Work	Marxist feminism, especially in its version as a Social Reproduction Theory, seeks to clarify the unpaid labor done for the reproduction of life, not only of the worker himself but essential for the reproduction of a social totality. Care, education, emotional support, among other tasks that sustain the worker tend to be naturalized as tasks of emotional bonds, especially by the subject Woman, distinct from work linked to a wage. From a decolonial perspective, domestic work in distinction to waged work must be understood as a feature of the modern colonial gender system, since not every domestic sphere is considered without power, authority, or framed by the patriarchal submission of women in the naturalization of care work. Similarly, in the context of slavery or servitude, women we not excluded from work beyond the home. Furthermore, in the contemporary context, domestic labor by racialized immigrants indicates a continuation of the racial order of colonialism and slavery yet in relation to the subject Woman who has achieved equality within capitalist modernity.	1) Bhattacharya, Tithi. Social Reproduction Theory: Remapping class, recentering oppression. Pluto Press, 2017. 2) Federici, Silvia. Calibán y la bruja: mujeres, cuerpo y acumulación originaria. Abya-Yala, 2016. 3) Miñoso, Yuderkys Espinosa. De por qué es necesario un feminismo descolonial. Icaria editorial, 2022. 4) Jaffe, Aaron. "Social reproduction theory and the form of labor power." Clcweb: comparative literature and culture 22, no. 2 (2020).
Ecofeminism	Refers to an aspect of feminist theory and praxis that traces the relation between the degradation of nature or ecological catastrophe and patriarchy or the different modalities of gender violence. It, therefore, also considers the relation between capitalism, patriarchy and ecocide, and explores the concepts of Anthropocene, Plantationocene, and Capitaliceno in terms of the relation between gender and territory with its multiple ecosystems.	1) Shiva, Vandana, y Maria Mies. Ecofeminism. Bloomsbury Publishing, 2014. 2) Terreblanche, Christelle. “Ecofeminism.” A. KothAri, A. Salleh, A. EscobAr, F. Demaria, y A. Acosta, Pluriverso. Un Diccionario para el Posdesarrollo. 2019. https://pactosecosocialespr.com/
Ecological Balance	Notion of ecosystem stability, in relation to the population of species and their environment, which indicates their well-being. The notion emphasizes the interdependence of species in an ecosystem	Rohde, Klaus, ed. The balance of nature and human impact. Cambridge University Press, 2013.
Ecological Debt	According to the Oxford Climate Society, ecological debt is defined as "the level of resource consumption and waste discharge by a population that exceeds locally sustainable natural production and assimilative capacity." Under this definition of the term, Puerto Rico has a significant ecological debt. However, the concept of ecological debt carries a connotation of local, social and historical responsibilities. The term was used for the first time in 1992 by the Institute of Political Ecology of Santiago de Chile to determine that the production of greenhouse gases by the developed nations of the north was considered inequitable with the rest of the populations. Considering the historical context of colonial imperial expansion, the western countries of the north (Europe, North America, Asia, etc.) extracted disastrous levels of natural resources from the countries of the south (Latin America, Africa, etc.) which caused the acceleration of climatic and social changes at the international level. The concept of ecological debt brings to awareness an imbalance of power, economy and justice in the situation of imbalance of responsibility for pollution and ecological debt. The concept implements ideas of sustainable development and environmental justice because it maintains that southern countries do not owe northern countries due to the ecological debt caused by the north and that this ecological debt must be stopped from increasing.	1) Sebastien, Lea. “Ecological Debt.” In Environmental Justice Organisations, Liabilities and Trade: Glossary , 2013. http://www.ejolt.org/2013/05/ecological-debt/. 2) Parlour, Rachel. “Ecological Debt: What Is It And Why Does It Matter?” Oxford Climate Society (blog), March 18, 2018. https://www.oxfordclimatesociety.com/blog/ecological-debt-what-is-it-and-why-does-it-matter. 3) Morales Cardona, Tomás. “La Deuda Ecológica.” El Nuevo Día , July 17, 2014.
Ecological Farming/Ecological Agriculture	Agroecology is a holistic and integrated practice of agriculture and ecology that is a multi-knowledge proposal for a new world. In the Western world, this term has increased its popularity in public discourse in recent decades because it is presented as an alternative and sustainable agricultural model with a community focus. However, the origins of agroecology practices go beyond being seen as an alternative to the Western world because they offer various knowledge of the world, society and the land that opposes the modern-scientific homogenization of agriculture and agriculture. relationship of food with society (Lugo Perea, 59). Their approaches to the adaptation and care of the environment, the sustainability of the lands and the inhabitants of their communities provide examples of how one can live in harmony and in relationship with the land in the face of the modern, capitalist system. Currently, there are several agroecological movement projects in Puerto Rico, such as El Josco Bravo and Boricuá.	1) “El Proyecto.” Agroecología en Puerto Rico , 2023. https://www.agroecologiapr.org/el_proyecto.htm. 2) Flores Rivera, Viviana. “Agroecología Como Proyecto de País Para Esta y Futuras Generaciones.” El Nuevo Día, May 13, 2023. https://www.elnuevodia.com/ciencia-ambiente/flora-fauna/notas/agroecologia-como-proyecto-de-pais-para-esta-y-futuras-generaciones/. 3) Velasquez-Manoff, Moises. “La Lección Que Los Huracanes Le Enseñaron a Puerto Rico Sobre La Autosuficiencia Alimentaria.” The New York Times, November 21, 2022. https://www.nytimes.com/es/2022/11/21/magazine/puerto-rico-comida.html. 4) Lugo Perea, Leyson Jimmy. “Agroecologías Otras y Prácticas de Intersubjetividad.” Essay. In Agroecología y Pensamiento Decolonial: Las Agroecologías Otras Interepistémicas, 1st ed., 87–132. Universidad de Tolima, 2019. 5) Sevilla Guzmán, Eduardo. “Introducción: Breve Aproximación a La Agroecología.” Introduction. In Sobre Los Orígenes de La Agroecología En El Pensamiento Marxista y Libertario, 11–24. Plural Editores, 2011.
Ecological Movement	Also environmental movement, refers to organizations, groups and individuals that defend the Earth, water, air and all ecosystems. From a decolonial perspective, it does not see these as natural resources in a developmentalist key, but rather in terms of the relation between the body and the territory, as well as the territory and the communities affected by the climate crisis.	) Arturo Massol Deyá, Amores que luchan (San Juan: Callejón, 2018). 2) Érika Fontánez Torres, Ambigüedad y derecho: ensayos de crítica jurídica (Cabo Rojo: Editora Educación Emergente, 2014). 3) Érika Fontánez Torres, El Derecho a lo Común: bienes comunes, propiedad y justicia climática (San Juan: Callejón, 2023). 4) García-López, Gustavo. “La recuperación justa ante la emergencia climática,” 80 grados (2019).5) Hilda Lloréns, “The Race of Disaster: Black Communities and the Crisis in Puerto Rico,” Black Perspectives (2019). 6) Hilda Lloréns, Ruth Santiago y Catalina de Onís, “¡Ustedes tienen que limpiar las cenizas e irse de Puerto Rico para siempre!:” la lucha por la justicia ambiental, climática y energética como trasfondo del verano de Revolución Boricua 2019 (Cabo Rojo: Editora Educación Emergente, 2020).7) Hilda Lloréns, Making Livable Worlds: Afro-Puerto Rican Women Building Environmental Justice (Seattle: University Washington Press, 2021). 8) Javier Arbona, “Vieques, Puerto Rico: From Devastation to Conservation and Back Again,” TDSR 17: 1 (2005).9) Malcom Ferdinand, Decolonial Ecology: Thinking from the Caribbean World (Cambridge: Polity Press, 2022). 10)Pactos Ecosociales en Puerto Rico: https://pactosecosocialespr.com/?fbclid=IwAR0bVKagRlBDWjnvpwO6UFPoFBLPcbsRwKozKuV04OsTgAtLau9hRQAwXW8.
Ecomodernism	Refers to a strand of thought that argues that the Anthropocene should be seen as positive, using modern/Eurocentric knowledge and technology to stabilize the climate and protect nature. The Ecofeminsita Manifesto, for example, proposes intensifying activities for the most efficient use of land in agriculture, as well as in the field of the economy to mitigate climate change and poverty. From a decolonial perspective, the ecological catastrophe is a consequence of the modern colonial episteme, developed by and for the realization of capitalism, which understands the planet as something quantifiable and manipulable toward the generation of profit. Therefore, there is a contradiction in theory and practice in the very notion of an ecomodernism, as it builds on rather than challenges the modern colonial episteme.	1) Boersma, Hidde. “An Introduction to Ecomodernism.” Animals in Our Midst: The Challenges of Co-existing with Animals in the Anthropocene. Springer International Publishing, 2021. 2) Maldonado, Manuel Arias. “Transhumanismo, posthumanismo, Antropoceno.” Pasajes 57 (2019). 3)https://www.ecomodernism.org/espanol.
Economic Growth / Economic Development	After World War II, the newly founded United Nations organization created a model to measure the economic growth of countries. It is a complex methodology to which countries subscribe and accept to use as their measurement formulas. In essence, economic growth is measured by the increase in the total production of goods and services. Economic growth is seen as an indicator of well-being and can be used to evaluate the government administration of a country. According to the UN, Latin America and the Caribbean are in vulnerable states in terms of their economic growth and workers are in danger of fewer social protections. From a decolonial perspective, the idea of economic growth is tied to the idea of development that, according to Arturo Escobar, operates as a form of coloniality.	1) Ruiz Nápoles, Pablo. “Sobre El Crecimiento Económico y Su Medición.” Economía UNAM 17, no. 49 (2020). https://doi.org/https://doi.org/10.22201/fe.24488143e.2020.49.509 . 2) Communications. “Crecimiento Económico y Pib, ¿De Qué Estamos Hablando?: BBVA.” BBVA NOTICIAS, February 21, 2023. https://www.bbva.com/es/crecimiento-economico-y-pib-de-que-estamos-hablando/. 3) “El Bajo Crecimiento Económico En América Latina Aumentará La Vulnerabilidad de Los Trabajadores.” Noticias ONU, August 22, 2023. https://news.un.org/es/story/2023/08/1523527. 4) Arturo Escobar, Encountering Development: The Making and Unmaking of the Third World (Princeton: Princeton University Press, 1994).
Economic Violence	Refers to a dynamic that can be reproduced in the domestic sphere through control, aggression, or manipulation on the part of the person who holds economic power. This control generates isolation, even the impossibility of leaving a context of domestic violence. Economic violence, we could argue, can also manifest itself in austerity measures that generate precarity, especially in the case of marginalized populations (by gender, sexuality, or race), or in forms of predatory debt that makes it impossible for people to exercise agency over their lives.	1) Ariadna Godreau Aubert, Las propias: apuntes para una pedagogía de las endeudadas. Cabo Rojo: Editora Educación Emergente, 2018. 2) Elithet Silva-Martínez y Jenice M. Vázquez-Pagán, “El abuso económico y la violencia de género en las relaciones de pareja en el contexto puertorriqueño,” Prospectiva 28 (2019). 3) Verónica Gago y Luci Cavallero, Una lectura feminista de la deuda (Buenos Aires: Tinta Limón, 2019). 4) Zaire Dinzey-Flores, Locked in, Locked Out: Gated Communities in a Puerto Rican City (Philadelphia: University of Pennsylvania Press, 2013).
Economy centered on Life or Bioeconomy	Refers to the theory and practice that centers the care of human and non-human life in economic activity, that is, in the circuits of production and social reproduction. It is important to distinguish the notion of a life-centered economy and approaches to sustainable development from the notion of Buen Vivir that comes from a multiplicity of indigenous contexts in Abya Yala but extends to a post-development vision. Mónica Chuji, Grimaldo Rengifo and Eduardo Gudynas emphasize that the contributions “from an indigenous base are the suma qamaña of the Aymara and the ñande reko of the Guaraníes of Bolivia; the sumak kawsay and associated ideas such as allin kawsay of the Kichwas of Ecuador; and the allin kawsay of the Quechuas of Peru as concepts analogous to the shür waras of the Achuar of Ecuador and Peru or of küme morgen of the Mapuches of Chile.” Buen Vivir questions the presuppositions of colonial capitalist modernity in its linear vision of history, the Western notion of nature, and challenges the organization of life on profit, affirming reciprocity, complementarity, communalism, among other models. Furthermore, it must be distinguished from bioeconomy in the field of critical and decolonial studies that consider the relation between economy and power, understanding life as a site of capture in the context of neoliberal capitalism that experiments with the border between life and death in the field of war, pharmacotherapy, among other industries.	1) Chuji, Mónica, and Grimaldo Rengifo. "y Eduardo Gudynas.“." Buen Vivir.” In Pluriverso. Un diccionario del postdesarrollo. Ed. Ashish Kothari, Ariel Salleh, Arturo Escobar, Federico Demaria, y Alberto Acosta. Editorial Abya-Yala, 2019. 2) Hinkelammert, Franz Josef, and Henry Mora Jiménez. Hacia una economía para la vida. Departamento Ecuménico de Investigaciones (DEI), 2005. 3) Maldonado, Carlos Eduardo. “La economía o la vida: ¡La vida!” desde abajo (2017). 4) Muñiz Varela, Miriam. “Las paradojas de la bioeconomía: violencia y nuda vida.” Revista de Ciencias Sociales 27 (2014).
Ecosocialism	Refers to an anti-capitalist theory and practice that, on the one hand, rejects the productivism of classical Marxism and, on the other hand, focuses on ecological catastrophe as the axis of praxis. Ecosocialism, therefore, gives an ecological twist to the criticism of capitalist exploitation and dispossession, as well as to the idea of commodity fetishism and the division of social labor based on a patriarchal sex-gender order. Although ecosocialism is guided by an internationalist, rather than reformist, revolutionary goal, it affirms degrowth and other strategies of a political economy in transition to a post-capitalist world.	1) Löwy, Michael. “Ecosocialismo.” Pluriverso: Un diccionario del posdesarrollo. Abya Yala, 2019.2) Pactos Ecosociales en Puerto Ricohttps://pactosecosocialespr.com/?fbclid=IwAR0bVKagRlBDWjnvpwO6UFPoFBLPcbsRwKozKuV04OsTgAtLau9hRQAwXW8. 3) Saito, Kohei. Karl Marx’s ecosocialism: Capital, nature, and the unfinished critique of political economy. NYU Press, 2017.
Enclosure	"Enclosure" was an agrarian process that occurred primarily in Britain in the 13th to 18th centuries and spread throughout Western Europe. The "Enclosure Acts" ensured that communal farmlands were fenced, consolidated and divided by state mechanisms to be passed under the control of individual owners and government bodies (Sevilla Buitrago, 170). It should be noted that the fencing process did not occur without strong opposition from the people expropriated from the lands and it is that same opposition from the expropriated that recognizes a forced theft of the common to push them into salaried work; process that still returns in common lives today (Midnight Notes Collective). According to Marx's analysis, the enclosure process gives way to the development of capitalism when the commons pass into private hands and those cultivators, left without land, become an important workforce for industrialization and the foundations of the working class. Enclosure is associated with capitalist accumulation, the international market for industrial production, the division of social classes and privatization. During the colonization of the Americas, colonized lands were seen as raw material for production controlled by owners (Galfassi). Santos Orozco comments that "[the 20th century was a period of land enclosures and displacements in Puerto Rico, first due to the imposition of the American colonial model of the sugar mills, then with the implementation of the developmental industrialization project of Manos a La Obra". Today, the analysis of how the process of enclosure and passing common lands into private hands is perpetuated in new ways in today's capitalist society continues to develop.	1) Galfassi, Guido. "Entre viejos y nuevos cercamientos. La acumulación originaria y las políticas de extracción de recursos y ocupación del territorio." Theomai, no. 26 (2012): Redalyc, https://www.redalyc.org/articulo.oa?id=12426097007 2) Midnight Notes Collective. “Los nuevos cercamientos .” Translated by Diego Pérez Roig. Theomai 26 (2012). http://revista-theomai.unq.edu.ar/numero%2026/MNC%20-%20Los%20nuevos%20cercamientos.pdf. 3) Sevilla Buitrago, Álvaro. “Hacia el origen de la planificación: territorio, Enclosure Acts y cambio social en la transición del feudalismo al capitalismo.” Cuidades 13 (2020): 165–81. 4) Massimo D., "Marx y la acumulación primitiva. El carácter continuo de los "cercamientos" capitalistas." Theomai, no. 26 (2012): Redalyc, https://www.redalyc.org/articulo.oa?id=12426097003 5) Santos Orozco, Natalia. “Cercamientos y resistencias: alianzas de vida para reencantar sabroso a Puerto Rico.” Momento Crítico: Revista digital de Democracia Socialista, February 3, 2023. https://www.momentocritico.org/post/cercamientos-y-resistencias-alianzas-de-vida-para-reencantar-sabroso-a-puerto-rico.
Energy Sovereignty	Energy sovereignty is a form of environmental resistance. It refers to the generation, distribution, and consumption of energy that undermine dependence on highly polluting and inaccessible systems tying communities to the economic interests of, for example, the oil industry and the privatization of essential services. Energy sovereignty not only refers to a country’s independence from economic imperatives and contamination but imagines individuals and communities generating and consuming clean energy.	1) Arturo Massol Deyá, Amores que luchan (San Juan: Callejón, 2018). 2) Arturo Massol Deyá, Democracia y energía: Desafiando la economía de los combustibles fósiles por un país propio (San Juan: Callejón, 2022). 3) Hilda Lloréns, Ruth Santiago y Catalina de Onís, “¡Ustedes tienen que limpiar las cenizas e irse de Puerto Rico para siempre!:” la lucha por la justicia ambiental, climática y energética como trasfondo del verano de Revolución Boricua 2019 (Cabo Rojo: Editora Educación Emergente, 2020). 4) Hilda Lloréns, Making Livable Worlds: Afro-Puerto Rican Women Building Environmental Justice (Seattle: University Washington Press, 2021).
Entrepreneurship	Michel Foucault argued that neoliberal subjectivity takes the form of the “self-as- enterprise,” where the subject conceives and manages itself as capital. It is not the worker and his rigid and hierarchical work ethic in relation to a boss, but mobility and creativity that is understood as human capital in a post-Fordist world in which value and profit are generated beyond the factory. Each investment in the self, such as education, enhances one’s own commodification or monetization, therefore, its ability to generate wealth. In the context of debt economies and other forms of financial capitalism, entrepreneurship generates regressive versions of irresponsibility rather than risk for the sake of capitalization.	1) Lazzarato, Maurizio. La fábrica del hombre endeudado. Ensayo sobre la condición neoliberal. Amorrortu, 2013. 2) Foucault, Michel. Nacimiento de la biopolítica: curso del Collège de France (1978-1979). Vol. 283. Ediciones Akal, 2009. 3) Varela, Miriam Muñiz. Adiós a la economía: seis ensayos sobre la crisis. Ediciones Callejón, 2013. 4) Zambrana, Rocío. Deudas coloniales: El caso de Puerto Rico. Trad. Raquel Salas Rivera. Editora Educación Emergente, 2022.
Environmental Contamination	Environmental pollution is a phenomenon caused primarily by human activity that responds to the demands of capitalism. Pollution is seen in higher percentages in countries with industrial economies. The ecosystem is affected by pollution in the air, water, seas, land, soil and the products we consume. It is understood that due to the high level of environmental pollution, all human beings are exposed to harmful toxins that directly and indirectly affect health.	1) Redacción ONU. “La Contaminación Mata Nueve Millones de Personas al Año, El Doble Que El COVID-19.” Noticias ONU, February 16, 2022. https://news.un.org/es/story/2022/02/1504162. 2) Redacción National Geographic. “¿Cuáles Son Los Principales Tipos de Contaminación Ambiental?” National Geographic, August 15, 2022. https://www.nationalgeographicla.com/medio-ambiente/2022/08/cuales-son-los-principales-tipos-de-contaminacion-ambiental. 3) de Celis Carrillo, Ruth, Alejandro Bravo Cuellas, Veronica Preciado Martínez, and Ariana Díaz Guerreo. “Los Efectos de La Contaminación Ambiental Sobre Nuestra Salud.” Revista de la Academia Mexicana de Ciencias 58, no. 1 (2007). https://www.amc.edu.mx/revistaciencia/index.php/ediciones-anteriores/ediciones-anteriores/35-vol-58-num-1-enero-marzo-2007/ambiente-y-salud/73-la-contaminacion-ambiental-y-nuestra-salud.
Environmental Heritage	Although the term heritage refers to those cultural or natural elements of a territory inherited from generation to generation, environmental heritage concerns those elements of the territory and its plant and animal species that require protection for their conservation. The term heritage also defines whether it is part of the commons of a people or whether it is of a state, impacting not only ownership but also rights. The development apparatus tends to view natural heritage as a resource to exploit or transform based on the modern, capitalist, and colonial episteme. Conservationist projects tend to protect natural heritage, even when they perpetuate the vision of nature as a resource. Sustainable development, for example, may affirm projects that tend to reduce the destruction of nature, but it does not necessarily question the developmentalist vision of nature as a resource to be exploited given economic imperatives.	1) Érika Fontánez Torres, El Derecho a lo Común: bienes comunes, propiedad y justicia climática (San Juan: Callejón, 2023). 2) “Ordenación de los Recursos Naturales y del Patrimonio Ambiental,” Facultad de Geografía e Historia, Universidad de Sevilla (2011-2012).
Environmental Movement	Also ecological movement, refers to groups, organizations, and individuals in defense of the Earth, water, air, and its ecosystems. From a decolonial perspective, environmental movements question the view that these are “natural resources”, since this lends itself to a developmentalist interpretation of the environment as something to exploit. In addition, the environmental movement defends communities affected by climate crisis, recognizing that not all people and communities are impacted equally.	1) Arturo Massol Deyá, Amores que luchan (San Juan: Callejón, 2018). 2) Érika Fontánez Torres, Ambigüedad y derecho: ensayos de crítica jurídica (Cabo Rojo: Editora Educación Emergente, 2014). 3) Érika Fontánez Torres, El Derecho a lo Común: bienes comunes, propiedad y justicia climática (San Juan: Callejón, 2023). 4) García-López, Gustavo. “La recuperación justa ante la emergencia climática,” 80 grados (2019). 5) Hilda Lloréns, “The Race of Disaster: Black Communities and the Crisis in Puerto Rico,” Black Perspectives (2019). 6) Hilda Lloréns, Ruth Santiago y Catalina de Onís, “¡Ustedes tienen que limpiar las cenizas e irse de Puerto Rico para siempre!:” la lucha por la justicia ambiental, climática y energética como trasfondo del verano de Revolución Boricua 2019 (Cabo Rojo: Editora Educación Emergente, 2020). 7) Hilda Lloréns, Making Livable Worlds: Afro-Puerto Rican Women Building Environmental Justice (Seattle: University Washington Press, 2021). 8) Javier Arbona, “Vieques, Puerto Rico: From Devastation to Conservation and Back Again,” TDSR 17: 1 (2005). 9) Malcom Ferdinand, Decolonial Ecology: Thinking from the Caribbean World (Cambridge: Polity Press, 2022). 10) Pactos Ecosociales en Puerto Rico: https://pactosecosocialespr.com/?fbclid=IwAR0bVKagRlBDWjnvpwO6UFPoFBLPcbsRwKozKuV04OsTgAtLau9hRQAwXW8.
Environmetal Degradation	According to the United Nations Economic and Social Commission Glossary, environmental degradation is "the deterioration of the environment through depletion of resources such as air, water and soil, the destruction of ecosystems and the extinction of wildlife. It is defined as any change or disturbance to the environment perceived to be deleterious or undesirable." For the most part, the leading causes of environmental degradation at such a fast pace are considered to be mostly human activity-led by for example, the intervention of industrial development and increasing demand of production. En Puerto Rico, las principales causas de destrucción ambiental son debido a la actividad humana de mal manejo de desperdicios, construcción en zonas naturales protegidas y la erosión costera a causa de cambio climático.	1) “¿Qué Es La Contaminación Ambiental y Qué Tipos Hay?” BBVA (blog), November 30, 2023. https://www.bbva.com/es/sostenibilidad/que-es-y-que-tipos-de-contaminacion-ambiental-existen/.2) “Enviromental Degradation.” In United Nations Economic and Social Commission for Western Asia Glossary, 2020. https://archive.unescwa.org/environmental-degradation#:~:text=Definition%20English%3A,and%20the%20extinction%20of%20wildlife. 3) Amador, Peter. “ÓPTICA: Un Vistazo a La Contaminación Ambiental En Puerto Rico.” El Vocero, July 8, 2023. https://www.elvocero.com/optica/ptica-un-vistazo-a-la-contaminaci-n-ambiental-en-puerto-rico/article_fb2d05ba-1ce7-11ee-a3d5-6b10bed2a789.html.
Epistemic Violence	Refers to the dynamics of control, aggression, or manipulation in relation to a person as a subject of knowledge. Phenomena such as “gaslighting” (making one believe that the one’s experience did not occur), silencing, the impossibility of being heard, denying recognition of knowledge as knowledge, and data manipulation, so on can be interpersonal as well as collective, in fact, as a way of operating colonial, sexist, racist, and class power	1) Edgardo Lander, ed. La colonialidad del saber: eurocentrismo y ciencias sociales. Perspectivas latinoamericanas (Buenos Aires: Clacso, 2000). 2) Elena Ruiz, “Cultural Gaslighting,” Hypatia 35:4 (2020). 3) Elena Ruiz y Ezgi Sertler. “Asylum, Credible Fear Tests, and Colonial Violence,” Biopolitical Philosophy (2019). 4) Elena Ruiz, “Structural Trauma,” Meridians: Feminism, Race, Transnationalism 20:2, por salir. 5) Miranda Fricker, Epistemic Injustice (Oxford: Oxford University Press, 2009). 6) Santiago Castro Gómez y Ramón Grosfoguel, eds., El Giro decolonial: Reflexiones para una diversidad epistémica más allá del capitalismo global (Bogotá, Colombia: Siglo del Hombre Editores, 2007).
Ethnocentrism	Epistemic and sociopolitical configuration focused on the hegemony of an ethnic group or an ethno-racial group, such as eurocentrism. See ethnicity, see eurocentrism.	1) Espinosa Miñoso, Yuderkys. "Etnocentrismo y colonialidad en los feminismos latinoamericanos: complicidades y consolidación de las hegemonías feministas en el espacio transnacional." Revista venezolana de estudios de la mujer 14, no. 33 (2009). 2) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos. Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020. 3) Mignolo, Walter, and Arturo Escobar, eds. Globalization and the decolonial option. Routledge, 2010.
Etnicity	Adopting the definition from The Antiracist Guide for Spanish-Language Journalists in the United States, ethnicity is “a concept that imagines the cohesion of a community through practices such as the same language, beliefs, customs, norms, and a common historical background. The notion of ethnicity can be used to name the members of a nation (for example, Puerto Rican, Dominican, Argentine) or to designate groups that identify with a culture different from the dominant one within a nation (for example, Mayans, Zapotecs, Quechua, Raizales, etc.). Although ethnicity is frequently distinguished from race, since the 20th century, the notion of ethnicity is often mixed and confused with that of “race” because some discourses also understand race in cultural terms distinct from ancestry or phenotype (e.g. white, black, Asian), among other reasons. Taking this conflation into consideration, some scholars use the term “ethno-racial” to describe ethnic classifications such as “indigenous,” “Chinese,” “Haitian,” or “gringo” that have also been racialized (i.e., linked to a certain phenotype and social group).”	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos. Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020.
Eurocentrism	Adopting the definition from The Antiracist Guide for Spanish-Language for Journalists in the United States, “Eurocentrism (like other forms of ethnocentrism) is a discourse and logic that assumes everything corresponding to European history and culture as superior, central or normative, while considering non-European histories and trajectories as incomplete, primitive, or deformed formations. Eurocentrism also refers to the view of the world from the experience of Western Europe, which constructs its ethical, aesthetic and pseudoscientific paradigms as normative.”	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos. Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020.
Experimentation	Caribbean political economy, especially from a decolonial perspective, understands the Caribbean as a laboratory for the capitalist organization of labor in the sugar plantation (forms of mechanization, control of bodies and labor time, forms of accounting and financing); the modern colonial sex-gender order (stabilizing, for example, the subject Woman based on the division of enslaved labor); military practices and technologies (Agent Orange, military operations sea, land, and air), with pharmaceuticals such as the contraceptive pill; agroeconomic manipulation (Monsanto); economic models such as PROMESA.	1) Atiles-Osoria, José. Apuntes para abandonar el derecho: estado de excepción colonial en Puerto Rico. Cabo Rojo: Editora Educación Emergente, 2016. 2) Fusté, José I. “Colonial Laboratories, Irreparable Subjects: The Experiment of ‘(B)ordering’ San Juan’s Public Housing Residents.” Social Identities 16, núm. 1 (2010). 3) García, Ana María. La operación. Ediciones Vitral, 1982. Ramos, Efrén Rivera. Foreign in a Domestic Sense: Puerto Rico, American Expansion, and the Constitution, Duke 2001. 4) Lamba-Nieves, Deepak, et al. “PROMESA: ¿Un experimento colonial fallido?” Center for New Economy Brief, 2021. 5) Llenín-Figueroa, Beatriz. Affect, archive, archipelago: Puerto Rico’s sovereign Caribbean lives. Rowman & Littlefield, 2022. 6) Mintz, Sidney Wilfred. Dulzura y poder: el lugar del azúcar en la historia moderna. Siglo xxi, 1996. 7) Rodriguez Moreno, Celenis. La metamorfosis de género: la plantación caribeña como laboratorio de sexo/género. Small Axe, por salir.
Experimentation with Human Beings	See "Experimentation".	1) Atiles-Osoria, José. Apuntes para abandonar el derecho: estado de excepción colonial en Puerto Rico. Cabo Rojo: Editora Educación Emergente, 2016. 2) Fusté, José I. “Colonial Laboratories, Irreparable Subjects: The Experiment of ‘(B)ordering’ San Juan’s Public Housing Residents.” Social Identities 16, núm. 1 (2010). 3) García, Ana María. La operación. Ediciones Vitral, 1982. Ramos, Efrén Rivera. Foreign in a Domestic Sense: Puerto Rico, American Expansion, and the Constitution, Duke 2001. 4) Lamba-Nieves, Deepak, et al. “PROMESA: ¿Un experimento colonial fallido?” Center for New Economy Brief, 2021. 5) Llenín-Figueroa, Beatriz. Affect, archive, archipelago: Puerto Rico’s sovereign Caribbean lives. Rowman & Littlefield, 2022. 6) Mintz, Sidney Wilfred. Dulzura y poder: el lugar del azúcar en la historia moderna. Siglo xxi, 1996. 7) Rodriguez Moreno, Celenis. La metamorfosis de género: la plantación caribeña como laboratorio de sexo/género. Small Axe, por salir.
Experimentation with Women	See "Experimentation".	1) Atiles-Osoria, José. Apuntes para abandonar el derecho: estado de excepción colonial en Puerto Rico. Cabo Rojo: Editora Educación Emergente, 2016. 2) Fusté, José I. “Colonial Laboratories, Irreparable Subjects: The Experiment of ‘(B)ordering’ San Juan’s Public Housing Residents.” Social Identities 16, núm. 1 (2010). 3) García, Ana María. La operación. Ediciones Vitral, 1982. Ramos, Efrén Rivera. Foreign in a Domestic Sense: Puerto Rico, American Expansion, and the Constitution, Duke 2001. 4) Lamba-Nieves, Deepak, et al. “PROMESA: ¿Un experimento colonial fallido?” Center for New Economy Brief, 2021. 5) Llenín-Figueroa, Beatriz. Affect, archive, archipelago: Puerto Rico’s sovereign Caribbean lives. Rowman & Littlefield, 2022. 6) Mintz, Sidney Wilfred. Dulzura y poder: el lugar del azúcar en la historia moderna. Siglo xxi, 1996. 7) Rodriguez Moreno, Celenis. La metamorfosis de género: la plantación caribeña como laboratorio de sexo/género. Small Axe, por salir.
Exploitation of Land	In agricultural terms, it refers to the various practices that seek to obtain not only fruits of the land but profit, often with agricultural practices of monoculture and experimentation that cause nutrient depletion and soil exhaustion. In fact, the term “green desert” responds to the impacts of exploitation and overexploitation of the land. In a decolonial context, the exploitation of land emanates from an episteme that understands it as void of agency and self-value. Its value stems from human consumption.	1) Jacobs, Wilbur R. "The great despoliation: Environmental themes in American frontier history." Pacific Historical Review 47, no. 1 (1978). 2) Kothari, Ashish, Ariel Salleh, Arturo Escobar, Federico Demaria, and Alberto Acosta. Pluriverso: un diccionario del posdesarrollo. Editorial Abya-Yala, 2019. 3) Wright, Angus. "Agriculture and Biodiversity in Latin America in Historical Perspective." Oxford Research Encyclopedia of Latin American History. Oxford, 2021.
Extractivism	Refers to the material, financial, and/or symbolic practice of capturing resources, whether minerals, money, concepts, by people or entities in positions of power, hiding their origin or diverting any resources or profits from communities of origin.	1) Davis, Emmalon. "On epistemic appropriation." Ethics 128, no. 4 (2018). 2) Gago, Verónica, and Sandro Mezzadra. "A critique of the extractive operations of capital: Toward an expanded concept of extractivism." Rethinking Marxism 29, no. 4 (2017). 3) Svampa, Maristella. "Resource extractivism and alternatives: Latin American perspectives on development." Journal fur Entwicklungspolitik 28, no. 3 (2012).
Facism	Authoritarian sociopolitical order that attempts to suppress difference based on racial or ethnic, religious or socioeconomic, as well as heteropatriarchal, ideology.	1) Mann, M. Fascists. Cambridge University Press, 2004. 2) Robinson, William I., and Mario Barrera. "Global capitalism and twenty-first century fascism: a US case study." Race & Class 53, no. 3 (2012).
Feminicide / Femicide	In the context of the declaration of emergency regarding Gender Violence in Puerto Rico, the Puerto Rico Gender Equality Observatory defines feminicide as “the violent death of women given her gender whether it takes place within the family, domestic unit or in any other interpersonal relationship, in the community, by any person, or that is perpetrated or tolerated by the State and its agents, by action or omission.” The concept includes trans people (trans women and trans men) “because through their life experiences they challenge and transgress the gender roles that sexist violence and the patriarchal system seek to maintain and defend.” The concept of feminicide was developed in light of the killing of women in Ciudad Juárez in the 90s, with debates about the legal category by Marcela Lagarde among other authors.	1) De Alba, Alicia Gaspar, and Georgina Guzmán. Making a killing: Femicide, free trade, and la frontera. University of Texas Press, 2010. 2) Fregoso, Rosa-Linda, and Cynthia Bejarano, eds. Terrorizing women: Feminicide in the Americas. Duke University Press, 2020. 3) Segato, Rita Laura. La escritura en el cuerpo de las mujeres asesinadas en Ciudad Juárez: territorio, soberanía y crímenes de segundo estado. Tinta Limón, 2013. 4) https://observatoriopr.org/feminicidios/.
Feminism	Theory and praxis that studies the sex-gender order, generally from the perspective of the political subject Woman. Liberal hegemonic feminism has been questioned by black feminism, Marxist feminism, decolonial feminism, among other variants, in its universalist construction of Women and the matrix of power called patriarchy. For these other traditions of feminism, the organizing vectors of power and domination of the sex-gender order cannot be reduced to ahistorical binary man-woman, since these were either constructed or rearticulated by and through sociopolitical and economic processes of colonial capitalist modernity.	Bhattacharya, Tithi. Social Reproduction Theory: Remapping class, recentering oppression. Pluto Press, 2017. 2) Lassén, Ana Irma Rivera, and Elizabeth Crespo Kebler. Documentos Del Feminismo en Puerto Rico: 1970-1979. La Editorial, UPR, 2001. 3) Miñoso, Yuderkys Espinosa. "Hacia la construcción de la historia de un (des) encuentro: la razón feminista y la agencia antiracista y decolonial en Abya Yala." Revista Praxis 76 (2017). 4) Pateman, Carole. "Introduction: The theoretical subversiveness of feminism." In Feminist challenges, pp. 1-10. Routledge, 2013. 5) Roy-Féquière, Magali. Women, Creole Identity, and Intellectual Life in Early Twentieth-Century Puerto Rico. Temple University Press, 2004.
Feminist Movement	While hegemonic feminism has fought for suffrage, has affirmed difference marked by ‘the feminine’, and has made reproductive labor and care work visible in the fight against the oppression of women, Black feminism, decolonial feminism, communitarian or indigenous feminism, and other versions of feminism have fought to make visible the interweaving of race and gender, racism within the feminist movement, and the modern sex-gender order as part of colonialism.	1) Ana Irma Rivera Lassén y Elizabeth Crespo Kebler, Documentos Del Feminismo en Puerto Rico: 1970-1979 (San Juan: Editorial de la Universidad de Puerto Rico, 2001). 2) Feminismo Descolonial: Nuevos aportes metodológicos a más de una década, 2nda ed., Yuderkys Espinosa Miñoso, ed. (Bogotá: La Frontera, 2023). 3) Lorena Cabnal, Feminismos diversos: el feminismo comunitario (Las Segovias: ACSUR, 2010). 4) M. Barceló Miller, La lucha por el sufragio femenino en Puerto Rico, 1896-1935 (Río Piedras: Huracán, 1997). 5) Simone Beauvoir, El segundo sexo, trad. Alicia Martorell (Madrid: Cátedra, 1998). 6) Tithi Bhattacharya, ed. Social Reproduction Theory: Remapping Class, Recentering Oppression (Chicago: Pluto Press, 2017). 7) Vanesa Contreras Capó y Gabriela Quijano, “Feminismos en Puerto Rico: pluralidad de pensamientos y actividad política,” Momento crítico (2021). 8) Words of Fire: An Anthology of African-American Feminist Thought, Beverly Guy-Sheftall, ed. (New York: New Press, 1995).9) Yamila Azize, La mujer en la lucha (Río Piedras: Cultural, 1985). 10) Yuderkys Espinosa Miñoso, “Hacer genealogía de la experiencia: el método hacia una crítica a la colonialidad de la Razón feminista desde la experiencia histórica en América Latina,” Revista Direito e Práxis 10:3 (2019).
Fetichism	Comes from the Portuguese word “feitiço” and its evolution to “fetisso” in the context of Portugal’s colonial invasions in West Africa since the 15th century. These terms described the social and religious value of ordinary objects given by African communities. For Europeans, this indicated a lack of reason, since it establishes an “arbitrary” relation and is not governed by Western economic, legal, and epistemic rationality. The term fetishism was coined by Charles de Brosses in his Du culte des dieux fetiches of 1760, which consolidated racial stereotypes that circulated in discussions concerning the status of religion in Enlightenment philosophers. It was later rewritten by various critical theories, especially in the work of Marx and Freud. From a decolonial perspective, the term fetishism adapts the meaning given in Capital and various critical theories by which the inverted reality of capitalism, where economic relations are worth more than human relations. A decolonial reading, however, reconstructs the term based on its racial history since the 15th century.	1) De Brosses, Charles, Rosalind C. Morris, and Daniel H. Leonard. The returns of fetishism: Charles de Brosses and the afterlives of an idea. University of Chicago Press, 2017. 2) Marriott, David. "On racial fetishism." Qui Parle: Critical Humanities and Social Sciences 18, no. 2 (2010). 3) Marx, Karl. El capital, libro 1, vol. 1. Trad. Pedro Scaron, Siglo XXI, 1975. 4) Pietz, William. The Problem of the Fetish. University of Chicago Press, 2022. 5) Zambrana, Rocío. “Sobre el fetichismo,” bajo revisión
Feudalism	Generally understood as a socioeconomic system during the Middle Ages in Europe organized around serfdom. Territorial ties consisted of the power of a feudal lord, and social organization consisted of hierarchical distinction of nobles and clergy versus peasants	1) Bloch, Marc. La sociedad feudal. Ediciones Akal, 1987. 2) Katz, Claudio J. "Karl Marx on the transition from feudalism to capitalism." Theory and Society (1993).
Financial Speculation	The purchase of an asset, good, or property betting on its short-term appreciation and its resale for profit. A decolonial perspective points out that financial speculation would seem to be an abstract movement, but its material effects are concrete, impacting racialized populations, as was the case in the financial crisis with the real estate market of 2008, thereby disclosing the link between financial and racial violence.	1) Chakravartty, Paula, and Denise Ferreira Da Silva. "Accumulation, dispossession, and debt: The racial logic of global capitalism—an introduction." American Quarterly 64, no. 3 (2012). 2) de Cavalcanti Mello, Gustavo Moura, and Mauricio de Souza Sabadini, eds. Financial speculation and fictitious profits: a marxist analysis. Palgrave Macmillan, 2019. 3) Gago, Verónica, and Sandro Mezzadra. "A critique of the extractive operations of capital: Toward an expanded concept of extractivism." Rethinking Marxism 29, no. 4 (2017). 4) Marazzi, Christian. The violence of financial capitalism. Wtlshire Blvd, 2010.
Financial Violence	Refers to dynamics of control, aggression, or manipulation through the management of money or finances, and financial information or literacy, which not only isolates the person but also reduces the material possibility of leaving a context of violence or precarity. It can also manifest itself in collective terms, through forms of indebtedness or predation that make it possible to control the person or populations.	1) Anayra Santory Jorge, “Destruir un país es un asunto de hombres.” Actas del XI Coloquio nacional sobre las mujeres: feminismo, decolonialidad y otras intersecciones, Beatriz Llenín-Figueroa y Vanessa Vilches Norat, eds. (Cabo Rojo: Editora Educación Emergente, 2019). 2) Christian Marazzi, The Violence of Financial Capitalism, trad. Kristina Lebedeva y Jason Francis McGimsey (Cambridge, MA: Semiotext(e), 2011). 3) Eva Prados, “Gender Violence and Debt Auditing,” trad. Nicole Cecilia Delgado, Feminist Resistance in the Colony of Puerto Rico, Critical Times: Interventions in Global Critical Theory, Rocío Zambrana, ed. (2021). 4) Rocío Zambrana, Deudas coloniales: el caso de Puerto Rico, trad. Raquel Salas Rivera (Cabo Rojo, Editora Educación Emergente, 2022). Verónica Gago y Luci Cavallero, Una lectura feminista de la deuda (Buenos Aires: Tinta Limón, 2019).
Food Sovereignty	Refers to food production practices that reject dependence on large industries and economic and political interests, such as those present in trade agreements. They interrupt the lack of access to land, to agroecological knowledge, and in general the need to consume imported and therefore less accessible foods intervened by toxic agrochemicals. The concept should not be confused with food security, which designates the difficulty of accessing food, nutritious food, and culturally appropriate food due to precariousness and impoverishment.	1) David Eduardo Barreto Sánchez, et al. “Justicia alimentaria, de la tierra y climática en el Caribe: respuestas sistémicas al COVID-19 como estado de emergencia climática prolongada,” Ecología Política 60 Ecologías decoloniales en Mesoamérica y El Caribe (2020). 2) Ivonne Vizcarra Bordi, “Género y Cultura de Maíz: en la lucha por definir otra soberanía alimentaria,” Revista del CESLA 24 (2019). 3) Kyle Whyte, “Food Sovereignty, Justice, and Indigenous Peoples: An Essay on Settler Colonialism and Collective Continuance,” The Oxford handbook of Food Ethics, Anne Barnhill, Mark Budolfson, Tyler Doggett, eds. (Oxford: Oxford University Press, 2018). 4) La Via Campesina: https://viacampesina.org/es/quignifica-soberanalimentaria/. 5) Moises Velasquez-Manoff, “Puerto Rico y la autosuficiencia alimentaria,” New York Times (2022). 6) Nelson Álvarez Febles, “La soberanía alimentaria: historia y desafíos,” 80grados (2011). 7) Pedagogías decoloniales: Prácticas insurgentes de resistir, (re)existir y (re)vivir, Catehrine Walsh, ed. (Quito: Abya Yala, 2013).
Forced Sterilization	As documented by Ana María García, among others, in Puerto Rico, forced sterilization, a surgical procedure by which a person's reproductive capacity is eliminated, was a policy of Blanton Winship’s government signed in 1937. It worked as a eugenic measure of population control, with greater impact on impoverished and racialized communities, specifically Afro-Boricuas. Approximately 24,000 people suffered from forced sterilization by the 1950s.	1) Briggs, Laura. Reproducing empire: Race, sex, science, and US imperialism in Puerto Rico. Vol. 11. Univ of California Press, 2002. 2) Findlay, Eileen Suárez. Imposing Decency: The Politics of Sexuality and Race in Puerto Rico 1870-1920. Duke University Press, 2000. 3) García, Ana María. La operación. Ediciones Vitral, 1982. 4) Meléndez-Navarro, Mar. “Los derechos reproductivos en Puerto Rico: una lucha incesante.” Pulso estudiantil, 2021:https://pulsoestudiantil.com/los-derechos-reproductivos-en-puerto-rico-una-lucha-incesante/.
Foreigner (concept)	In the political and legal context, it designates a person who does not enjoy the rights or is subject to the obligations of a society or community. In philosophical terms, it indicates the alterity of any ‘other’ designated as other in a hegemonic context. From a decolonial perspective, the foreigner is an extension of the colonial wound, since it is posited as such by the cultural, normative, and sociopolitical hegemony of capitalist modernity.	1) Derrida, Jacques. Hospitality, Volume I. University of Chicago Press, 2023. 2) Dussel, Enrique. "De la ‘invención’al ‘descubrimiento’del Nuevo Mundo." El encubrimiento del otro. Hacia el origen del mito de la modernidad. Plural, 1994. 3) Lorde, Audre. La hermana, la extranjera. Traficante de Sueños, 2017.
Functionalism	In the context of classical sociology, and critical theory, functionalism refers to ideas related to Émile Durkheim who, in his work on the nature of a social fact and rules of sociological method, argued that social totality is more than the sum of its parts. Its parts play a function in the organization of society, but one cannot be reduced to the other. Functionalism is central in classical positivist sociology as well as in anti-positivist critical theories, whether Marxist, psychoanalytic, feminist, or decolonial. It is especially important for Marxist theory in relation to its labor theory of value or its distinction between base and superstructure, among other key concepts.	1) Arruzza, Cinzia. "Functionalist, determinist, reductionist: Social reproduction feminism and its critics." Science & Society 80, no. 1 (2016). 2) Durkheim, Emile. Las reglas del método sociológico. Vol. 86. Ediciones Akal, 1985.
Fundamentalism	Refers to a theory or practice based on the interpretation of a text, whether religious or political (such as a constitution), and/or the literal application of some doctrine to the social, political, economic sphere. Fundamentalism, therefore, has to do with the authority of a tradition or text, rejecting the idea of questioning, revision, or alternative interpretation of said tradition or text.	1) Peels, Rik. "On defining ‘fundamentalism’." Religious Studies 59, no. 4 (2023). 2) Rivera Pagán, Luis N. “Fundamentalismo religioso, intolerancia y homofobia.” Puerto Rico y los derechos humanos: una intersección. Callejón, 2012.
Gender Coloniality	The coloniality of gender is a category of analysis coined by María Lugones, inspired by continuing the work of Aníbal Quijano on the coloniality of power. It emphasizes the role of race in thinking about gender and the configuration of sex-gender subjectivity in the so-called “New World.” For Lugones, gender is "co-constituted" by race and is above all an attribute of whiteness, therefore, it does not work the same when it comes to white or non-white people. For example, during colonial times, gender organized the lives and relations of white people while enslaved black people were considered commodities or genderless beasts of burden. That is, masculinity, femininity, the public-private distinction, the ideas of strength vs. fragility were only attributable to white people. For Lugones, thinking or talking about black “women” or “indigenous women” is a contradiction because their femininity is not achievable due to race.	(1) Lugones, María. "Colonialidad y género". Tabula Rasa, no. 9 (30 de diciembre de 2008): 73–101. https://doi.org/10.25058/20112742.340. (2) Espinosa Miñoso, Yuderkys. De por qué es necesario un feminismo descolonial. Icara, 2023. (3) Espinosa Miñoso, Yuderkys. ed., Feminismo descolonial: Nuevos aportes teóricos-metodológicos a más de una década. Abya- Yala, 2018. (4) Celenis Rodriguez Moreno, “La metamorfosis de género: la plantación caribeña como laboratorio de sexo/género,” por salir en Small Axe.
Gender Violence	Adopting the definition of Ayuda Legal PR, it “manifests itself in any physical, verbal, mental, emotional or sexual abuse committed against a person due to their sexual orientation or gender identity. Gender violence threatens the dignity and human rights of people, so combating all its forms is an individual and social responsibility. Although domestic violence is the most well-known form of gender violence, this type of violence also exists when sexual harassment or assault occurs or when a person is discriminated against for being homosexual or trans.”	1) Annie Lorenna Ramírez Hernández, “La violencia de género: ¿por qué es necesario un estado de emergencia? 89 Rev. Jur. UPR 71 (2020). 2) Rita Segato, La escritura en el cuerpo de las mujeres asesinadas en Ciudad Juárez: territorio, soberanía y crímenes de segundo estado (Buenos Aires: Tinta Limón, 2013) 3) Rita Segato, La guerra contra las mujeres (Madrid: Traficantes de Sueños, 2016). 4) ¡Vivas nos queremos! The Femicide and Gender Epidemic in Puerto Rico and the Diaspora, Diana Aramburu y Tania Carrasquillo Hernández, eds. CENTRO JOURNAL XXXV:2 (2023).
Genocide	The 1948 United Nations Convention on the Prevention and Punishment of the Crime of Genocide (Genocide Convention) defines genocide as any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such: a) killing members of the group; b) causing serious bodily or mental harm to members of the group; c) deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part; d) imposing measures intended to prevent births within the group; e) forcibly transferring children of the group to another group.” The notion of genocide (genos, race or people, and cide, killing) was coined in 1944 by Raphäel Lemkin and was recognized as a crime under international law in 1946, although codified as an independent crime in 1948 under the Convention on the Genocide. There are philosophical and political debates about the notion of intention, how it can be established that a group is victim of destruction, the exceptional nature of cases of genocide or structural roots that different cases of genocide share.	1) Bloxham, Donald, and A. Dirk Moses, eds. Genocide: Key Themes. Oxford University Press, 2022. 2) Bloxham, Donald, and A. Dirk Moses, eds. The Oxford handbook of genocide studies. OUP Oxford, 2010. 3) https://www.un.org/en/genocideprevention/genocide.shtml.
Gentrification	Process of dispossession by which working class neighborhoods or abandoned, or semi-abandoned urban centers are occupied by people with greater economic power or real estate companies, transforming the value of the property. This change in population prompts the state’s allocation of resources and services previously absent or limited as well as the emergence of businesses geared toward the purchasing power of the new inhabitants. The state’s abandonment of infrastructure or its exacerbation by, for example, natural disasters, as in the case of hurricanes Katrina in New Orleans or María in Puerto Rico, generates a field of opportunity regarding this form of displacement and dispossession of impoverished often racialized communities. Indeed, this form of dispossession deepens the exposure and vulnerability of racialized communities navigating the legacy of slavery, for example, in spatial and financial practices that capture land or migratory waves given economic, political, or environmental displacement. In Spanish, gentrification is also often called “aburguesamiento,” a term that marks the cultural and historical-social erasure that material dispossession implies, installing a bourgeois aesthetic and culture.	1) Dávila, Arlene. Barrio dreams: Puerto Ricans, Latinos, and the neoliberal city. Univ of California Press, 2004. 2)Lees, Loretta, and Martin Phillips, eds. Handbook of gentrification studies. Edward Elgar Publishing, 2018. 3) Marrero, D. J. “Santurce aburguesado: la clase creativa y el artista como agentes gentrificadores.” Visión Doble: Revista De Crítica E Historia Del Arte 16 (2016). 4) Pérez Hernández, Héctor M. Puerta de Tierra: una comunidad ante la realidad de la gentrificación, Tesis UPR 2021. 5) Santiago-Bartolomei, Raúl, Deepak Lamba-Nieves, Enrique Figueroa Grillasca, y Ysatis Santiago Venegas. “The Impact of Short-Term Rentals stylish Homeport Rico: 2014-2020.”
Global Warming	Global Warming is an atmospheric phenomenon studied and recognized by Western scientific thought that indicates that the temperature of planet Earth, its atmosphere and its seas, is increasing at an accelerated pace (CCCPR). The dominant narrative warns that this accelerated warming is causing a great challenge to the regeneration and resilience of nature and our human adaptation. For the Caribbean islands this means greater vulnerability: more hurricanes, more disappearance of corals, more floods, more droughts, etc. (CPI). Although it is understood that changes in the atmosphere can be a manifestation of nature, the accelerated and never before known pace of global warming is being driven by human activity. The industries that release the most greenhouse gases are the oil or coal industries, large-scale production industries, large factories and all those byproducts of this human activity. In Puerto Rico, efforts are being made to raise awareness among citizens about the adaptation and possible mitigation of the damage that warming could cause, such as: planting, harvesting water, construction design, etc. (Tolentino Rosario). However, significant large-scale changes either nationally or internationally in terms of planning, economics and politics are yet to be seen given the great economic interests behind the industries and factories of modernity. From a decolonial perspective, the narrative is missing an inclusion of alternative voices that can give way to the creation of knowledge about the meaningful relationships between humans, the environment and nature and how to create a better shared world.	1) Tolentino Rosario, Carlos. “Puerto Rico Urge Adaptarse a Los Eventos Extremos Por El Cambio Climático: Aquí Las Recomendaciones de Un Experto.” El Nuevo Día, September 4, 2021. https://www.elnuevodia.com/ciencia-ambiente/cambio-climatico/notas/puerto-rico-urge-adaptarse-a-los-eventos-extremos-por-el-cambio-climatico-aqui-las-recomendaciones-de-un-experto/. 2) Centro de Periodismo Investigativo. “Urge Proteger Los Ecosistemas de Puerto Rico Para Sobrevivir al Calentamiento Global.” Centro de Periodismo Investigativo, May 8, 2023. 3) Consejo de Cambio Climático de Puerto Rico, E. Díaz, A. Terando, W. Gould, J. Bowden, P. Chardón, W. Crespo, J. Morell, and M. Meléndez, Informe Sobre El Estado Del Clima de Puerto Rico: 2014-2021, 2022. 4) Chao, Sophie, and Dion Enari. “Decolonizing Climate Change: A Call for Beyond-Human Imaginaries and Knowledge Generation.” eTropic: electronic journal of studies in the tropics 20, no. 2 (2021). https://journals.jcu.edu.au/etropic/article/view/3796/3674.
Good Living (concept)	The origin of the concept 'good living' comes from the Andean indigenous communities. It refers to a holistic way of life in harmony of beings with nature, in equity and sustainability. This concept has been cultivated from different perspectives but all with a broad understanding that the 'good living' way of life is an alternative to the development of Western civilization. It can be identified that there are three perspectives of 'good living': the indigenous, the socialist and the post-developmentalist (Cubillo-Guevara, Hidalgo-Capitán & Domínguez-Gómez, 32). The indigenous view conceptualizes 'good living' from an Andean spiritual cosmovision and speaks of Sumak Kawsay or Suma Qamaña as the correct way to refer to their philosophy of life that seeks a life of plenitude. Socialists place 'good living' in a more modern and rational, less spiritual conception, which seeks equity and harmony with our environment through development methods and alternative socioeconomic systems. The post-developmentalist seeks to re-construct in a participatory way the definition of 'good living', recognizing its indigenous origin, without giving up its contemporary and Western beliefs but reaching an alternative world to the modern vision of development beyond development (Cubillo-Guevara, Hidalgo -Capitán & Domínguez-Gómez, 36).	1) Torres Solís, Mauricio, and Benito Ramírez Valverde. “Buen Vivir y Vivir Bien: Alternativas Al Desarrollo En Latinoamérica.” Latinoamérica. Revista de Estudios Latinoamericanos, no. 69 (2019). https://doi.org/10.22201/cialc.24486914e.2019.69.57106. 2) Cuadra, Fernando de la. “Buen Vivir: ¿Una Auténtica Alternativa Post-Capitalista?” Polis (Santiago) 14, no. 40 (2015). https://doi.org/10.4067/s0718-65682015000100001. 3) Santana E., María Eugenia. “El Buen Vivir, Miradas Desde Dentro.” Revista Pueblos y fronteras digital 10, no. 19 (2015). https://doi.org/10.22201/cimsur.18704115e.2015.19.50. 4) Ana Patricia C., Antonio Luis H., & José Andrés D. "El pensamiento sobre el Buen Vivir. Entre el indigenismo, el socialismo y el posdesarrollismo." Revista del CLAD Reforma y Democracia , no. 60 (2014):27-58. Redalyc, https://www.redalyc.org/articulo.oa?id=357533692002
Green Economy	A theory and practice that attempts to overcome the economic and ecological crisis as well as poverty by thinking about growth around “low carbon emissions, resource efficiency, green investments, technological innovation and . . . recycling, green jobs, eradication of poverty and social inclusion,” as explained by Ulrich Brand and Miriam Lang. Green growth would be achieved through public policies and fiscal reforms that internalize external costs and promote sustainable consumption. From a decolonial perspective, the green economy replicates the modern capitalist colonial order by safeguarding the notion of growth, the vision of ecosystems as “nature,” and political structures entwined with capital and states rather than people and community. Furthermore, the green economy tends to continue a neoliberal paradigm in which the global sphere, deregulation, and liberalization retain centrality.	1) Brand, Ulrich, y Miriam Lang. "15. Economía verde." Pluriverso: Un diccionario del posdesarrollo. Abya Yala, 2019. 2) Brand, Ulrich. “Green economy, green capitalism and the imperial mode of living: Limits to a prominent strategy, contours of a possible new capitalist formation.” Fudan Journal of the Humanities and Social Sciences 9 (2016). 3) Fateuer, Thomas, Barbara Unmüssig, y Lili Fuhr. Inside the green economy: promises and pitfalls. Oekom Verlag, 2016.
Haciendas	Eric Wolf and Sidney Mintz define the hacienda in relation to plantation in the 19th and 20th centuries based on field data from Puerto Rico, Jamaica, and Mexico. They define the hacienda as “an agricultural property, operated by a landowner and a dependent labor force, organized to supply a small-scale market by means of scarce capital, in which production is used not only for the accumulation of capital, but also to support the status aspirations of the owner.” In contrast, the plantation is defined as “an agricultural property, operated by dominant owners (usually organized in a corporation) and a dependent labor force, organized to supply a large-scale market by means of abundant capital, in which production is for the sake of greater capital accumulation without reference to the status needs of the owners.” In the Greater Caribbean, both the hacienda and the plantation relied on enslaved labor, servitude, and waged work. Monoculture for export and the need to have large amounts of capital are features that make the organization of work and social relationships distinct in each context.	1) Figueroa, Luis A. Sugar, Slavery, and Freedom in Nineteenth-Century Puerto Rico. University of North Carolina Press, 2005. 2) Wolf, Eric R., and Sidney W. Mintz. "Haciendas and plantations in Middle America and the Antilles." Social and Economic Studies (1957).
Hegemonic Knowledge	Hegemonic knowledge is the belief and practice that a set of knowledge or perspectives is the only viable knowledge. The term hegemony is used today to describe the relatively dominant position of a particular set of ideas and their associated tendency to become intuitive and common sense, thus inhibiting the development, diffusion or even the articulation of alternative ideas. Hegemony can be established by force, but it is also instilled in culture, institutions, habits and the economy. In Puerto Rico, there is a social internalization of North American hegemonic power and the questioning of said power has remained placid in large areas of public discourse because ideas about our political status favor North American hegemonic ideas.	1) Duignan, Brian. “Consumerism.” In Encyclopedia Britannica, 2023. https://www.britannica.com/money/consumerism. 2) Fuentes, Nhora C., José L. Sánchez, and Andrés M. Pérez-Acosta. “Aportes de La Psicología al Consumerismo: Educación y Defensa de Los Consumidores.” Persona, no. 19 (2016): 201–20. https://www.redalyc.org/journal/1471/147149810012/html/.
Hispanism	Refers to Spanish or Latin American culture defined around Spanish heritage, the Spanish language, and Spanish culture, whether in the colonial context or in the context of independence. From a decolonial perspective, hispanism has been key to the coloniality of power, perpetuating the racial order of the colony in a postcolonial context.	1) Del Valle, José, and Luis Gabriel-Stheeman. "Nationalism, hispanismo, and monoglossic culture." In The Battle over Spanish between 1800 and 2000, Routledge, 2003. Valdes, Francisco. "Race, ethnicity, and hispanismo in a triangular perspective: The essential latina/o and LatCrit theory." UCLA L. Rev. 48 (2000).
Hispanophilia	In the Puerto Rican context, hispanophilia can be defined more precisely around forms of anti-colonial resistance to the US invasion of 1898 and the development of a colonial relation, military, civil, and finally as an Estado Libre Asociado under the definition of unincorporated territory. The affirmation of cultural ties with what had been the former colonial power, Spain, was mobilized even by radical anti-colonial figures who affirmed European “civilization” in the face of American “barbarism.” On the other hand, the affirmation of Hispanic culture tends to be seen as an affirmation of white or white-mestizo of European heritage against Afro, Afro-descendant, and indigenous identity, replicating the racial order of Spanish and American colonialism.	1) Duany, Jorge. The Puerto Rican nation on the move: Identities on the island and in the United States. Univ of North Carolina Press, 2003. 2) Gelpı, Juan. Literatura y paternalismo en Puerto Rico. Editorial de la Universidad de Puerto Rico, 1993.3) Llenín-Figueroa, Beatriz. Affect, archive, archipelago: Puerto Rico’s sovereign Caribbean lives. Rowman & Littlefield, 2022. 4) Mendoza-de Jesús, Ronald. Catastrophic Historicism: Reading Julia de Burgos Dangerously. Fordham Univ Press, 2024. 5) Vivoni Farage, Enrique y Silvia Curbelo Alvarez, Hispanofilia: arquitectura y vida en Puerto Rico, 1900-1950. Editorial de la Universidad de Puerto Rico, 1998.
Historical Reparation Process	Reparative justice is defined as a legal and political framework that aims to rectify systemic injustices and inequalities that arise from historical crimes such as colonialism, racial slavery, apartheid, genocide, and political repression. Historical reparations have a financial, pedagogical, moral component (statements of forgiveness), they construct historical memory, pursue land restitution, among other features. They are systemic, not only holding states and corporations responsible for their actions in the past, but also evidencing how descendants of the groups that carried out these violations and instituted these structures continue to benefit from them. A decolonial approach adds the imperative that economic structures be dismantled, not only that what is owed to historically dispossessed and violated populations is paid.	1) Alfred Brophy, “The Case for Reparations for Slavery in the Caribbean,” Slavery and Abolition 35:1 (2014). 2) CARICOM, Ten Point Plan for Reparatory Justice: https://caricom.org/caricom-ten-point-plan-for-reparatory-justice/. 3) Chris Buck, “Sartre, Fanon, and the Case for Slavery Reparations,” Sartre Studies International 10:2 (2004). 4) Hilary Beckles, Britain’s Black Debt: Reparations for Caribbean Slavery and Native Genocide (Kingston: University of the West Indies Press, 2013). 5) Rocío Zambrana, Deudas coloniales: el caso de Puerto Rico, trad. Raquel Salas Rivera (Cabo Rojo, Editora Educación Emergente, 2022). 6) Ta-Nahesi Coates, “The Case for Reparations,” The Atlantic (junio 2014). 7) Yomaira Figueroa-Vázquez, Decolonizing Diasporas: Radical Mappings of Afro-Atlantic Literature (Evanston: Northwestern University Press, 2020).
Homophobia	Adopting the definition from the GLAAD Guide for Media Professionals, homophobia is the “fear or hatred of gay or lesbian people.” Intolerance or prejudice are also forms of antipathy toward LGBT people. From a decolonial perspective, homophobia is a regulation and maintenance of the sex-gender and cisheteropatriarchal order of colonial capitalist modernity.	1) https://assets.glaad.org/m/35556d6add714cc0/original/GuiaGLAAD_Oct2022.pdf.
Human Trafficking	Refers to captivity by force or fraud in order to subject captives to non-consensual sex work, organ extraction and commerce, or other illicit economies. Historically, human trafficking refers to the captivity and transshipment of African people for sale and enslavement on New World plantations. The trade began in the 15th century with Portugal's incursion into Africa. The Portuguese sold 235 captives in Lagos in 1444. The transatlantic trade was a triangular trade between Europe, Africa and America. Products manufactured in Europe were exported to Africa, where they were exchanged for captives who would be transshipped, sold and enslaved in America, finally, ships with goods produced by enslaved people would return to Europe. It is estimated that from 1526 to 1867 around 12.5 million African captives were traded.	1) Amalia Cabezas y Ana Alcázar Campos, “Trafficking Discourses of Dominican Women in Puerto Rico,” Social and Economic Studies 65:4 (2016). 2) G. Jahic y JO Finckenauer, “Representations and misrepresentations of human trafficking,” Trends Organ Crim 8 (2005). 3) Louise Shelley, Human Trafficking: A Global Perspective (Cambridge: Cambridge University Press, 2010). 4) Nydia Álvarez, “Absence of Protocols for the Prevention of Human Trafficking of Minors in Puerto Rico,” MLS Psychology Research 3:1 (2020). Verene Shepherd y Hilary Beckles, Caribbean Slavery in the Atlantic World: A Student Reader (Kingston: Ian Randle Press, 1999).
Human, Civil and Politics, Rights	In 1966, the International Covenant on Civil and Political Rights (ICCPR) was approved by the United Nations. The ICCPR is the legal text of the principles of the Universal Declaration of Human Rights. Civil and political rights are understood to be "those that guarantee the fundamental freedoms of people and their active participation in political and social life."	1) España, Amnistía Internacional. “¿Los Derechos Civiles y Políticos Protegen Las Libertades Individuales?” ¿Los derechos civiles y políticos protegen las libertades individuales?, 2023. https://www.es.amnesty.org/en-que-estamos/blog/historia/articulo/derechos-civiles-derechos-politicos/#:~:text=%C2%BFQu%C3%A9%20son%20los%20derechos%20civiles,la%20vida%20pol%C3%ADtica%20y%20social.
Humanism	Philosophical and sociopolitical view of the Greco-Roman tradition and (French and German) the Enlightenment grounded in an idea of the “nature of man” as a central for definitions of rights, knowledge production, economic development, and any given political order. From a decolonial perspective, humanism is part of the modern colonial episteme that tends to make invisible ideas and values about life, everything that gives life, and sociopolitical organization beyond Eurocentric modernity. For some decolonial philosophers, such as Frantz Fanon, humanism reifies the notion of human that is installed as a racial norm in the colonial context, interpolating the colonial subject to establish his humanity through such structures, such as achieving equity based on the norms of the modern white Western world. In contrast, Sylvia Wynter argues that the modern colonial capitalist world overrepresents Man as human, reserving the category of the human as the autopoietic expressive capacities of the species.	1) Fanon, Frantz. Los condenados de la tierra, trad. Julieta Campos. Fondo de Cultura Económica de México, 1963. 3) Jackson, Zakiyyah Iman. "Becoming human: Matter and meaning in an antiblack world." In Becoming Human. New York University Press, 2020. 4) Wynter, Sylvia. "Unsettling the coloniality of being/power/truth/freedom: Towards the human, after man, its overrepresentation—An argument." CR: The new centennial review 3, no. 3 (2003).
Identity Politics (Identity Recognition)	The liberal epistemic and political framework aspires to equality based on rights, yet without necessarily addressing the material conditions (economic, political, and cultural) that generate inequality and its forms of violence. Struggles for recognition, therefore, work for integration into the economic, political, and cultural structures of capitalist modernity, aiming to expand rather than transform them. While anti-racist, anti-patriarchal, anti-capitalist, and anti-homophobia and transphobia struggles often point to the economic, political, and cultural conditions that generate forms of violence, in a liberal framework these struggles are understood as ways of being incorporated into the modern capitalist world based on identity. They appeal, therefore, to a pluralist framework of rights that in principle would be committed to affirming difference.	1) Axel Honneth, The Struggle for Recognition: The Moral Grammar of Social Conflict (Cambridge: MIT Press, 1996). 2) Axel Honneth y Nancy Fraser, Redistribution or Recognition? A Political-philosophical Exchange, trans. Joel Golb, James Ingram, and Christiane Wilke (London: Verso, 2003). 3) Judith Butler y Nancy Fraser, Redistribución o reconocimiento: un debate entre marxismo y feminismo, trad. Marta Malo de Molina Bodelón (Madrid: Traficantes de Sueños, 2017). 4) Simon Thompson, The Political Theory of Recognition: A Critical Introduction (London: Wiley, 2006).
Ideological Control	Ideological control can be defined as authoritarian efforts from realms of socio-political power to persuade people to adopt certain values, norms and ideas because they are better, more important, more worthy than others in terms of culture, work, politics, economy, community and social life. Authoritarian entities and governments will attempt to maintain ideological control over social groups to prevent any ideological resistance or the influence of competing ideologies from taking power.	1) “Acerca de La Manipulación y Del Control Ideológico.” Los Internacionalistas: tendencia comunistas internacionalista , January 29, 2010. https://www.leftcom.org/es/articles/1999-06-01/acerca-de-la-manipulaci%C3%B3n-y-del-control-ideol%C3%B3gico. 2) Delgado Súmar, Hugo E. “Sistemas Ideológicos: Conceptos Generales.” FLACSO Andes, January 1, 2016. 3) “Agents of Ideological Social Control.” University of New Mexico, n.d. https://www.unm.edu/~soc101/social.htm.
Ideology	In the Marxist and decolonial context, ideology is more than a set of ideas and values that represents a sociopolitical position, including that of a political party or religion. It indicates a false but necessary idea for the reproduction of the modern colonial capitalist world. For example, the idea of private property as a natural right (an idea articulated in the texts of John Locke) or work ethic as the possibility of achieving wealth are ideological structures as they are false in naturalizing private property in the face of an idea of the common or the possibility of social mobility when exploitation or austerity make it difficult to achieve a dignified or affluent life. Thus, it could also be said that the so-called racial democracy is ideological, since the history of racialization perpetuates economic differences and cultural value with real and persistent effects in a post-emancipation or postcolonial context. Ideology is necessary, therefore, for the reproduction of a world articulated by specific socioeconomic structures.	1) Althusser, Louis. On ideology. Verso Books, 2020. 2) Marx, Karl. El capital, libro 1, vol. 1. Trad. Pedro Scaron, Siglo XXI, 1975.Pepperell, Nicole. "Beyond Reification: Reclaiming. 3) Marx’s Concept of the Fetish Character of the Commodity." Contradictions: A Journal for Critical Thought 2, no. 2 (2018): 33-55. 4) Žižek, Slavoj, ed. Mapping ideology. Verso, 1994.
Ideology of Racial Democracy	The false but necessary idea for the reproduction of liberal societies that racism does not exist in a post-emancipation world. The idea, often accompanied by the idea of mestizaje, is false given the persistence of practices that center whiteness and perpetuate discrimination, impoverishment, dispossession, and gratuitous violence against Afro, Afro indigenous, and indigenous populations. It is necessary because it perpetuates a socioeconomic order that is nourished by said racial order.	1) Gonzalez, Lélia. “A categoria político-cultural de amefricanidade.” Tempo Brasileiro no. 92/93 (1988). 2) Gonzalez, Lélia. 1988b. “Por un feminismo afrolatinoamericano.” Revista Isis Internacional 9 (1988). 3) Lloréns, Hilda. Imaging the great Puerto Rican family: Framing nation, race, and gender during the American century. Lexington Books, 2014. 4) Winant, Howard. "Racial democracy and racial identity." Racial politics in contemporary Brazil (1999).
Imperialism	Rosa Luxemburg, like Marxist and decolonial thinkers, understands imperialism as the political expression of the desire for capital accumulation in those environments, areas, or spheres that are not yet capitalist. It implies violence both to the non-capitalist world and between capitalist countries, not to transform them into capitalist spheres but to serve in the circuit of production, trade, and financing of capitalists countries, or in the contemporary context, corporations, etc. For many, colonialism is an expression of imperialism, as for others colonialism indicates a logic of racialization through conquest and the trade-plantation complex prior to the consolidation of capitalism at the core.	1) Luxemburg, Rosa. The accumulation of capital. Routledge, 2015. 2) Quijano, Aníbal. “Imperialismo y Marginalidad en América Latina.” El Perú en la crisis de los años 30. En Pablo González Casanova, Siglo XXI, 1977. 3) Sen, Sunanda, and Maria Cristina Marcuzzo, eds. The changing face of imperialism: colonialism to contemporary capitalism. Taylor & Francis, 2018.
Incarcerated Population	One can consider the prison population from a decolonial perspective in at least two ways. The first would examine the statistics collected by the Puerto Rico Department of Corrections and Rehabilitation. Biases have been pointed out regarding not only the categories this institution employs, but also its collection of data, which generate a skewed profile of the people incarcerated in the Puerto Rican archipelago. The second would examine the profile of incarcerated people in terms of what is known as the prison industrial complex and the abolitionist tradition in both United States and Puerto Rico. This perspective provides a profile of the incarcerated population in terms of the continuation of structures of domination and exploitation of slavery, linking the contemporary penitentiary system with capitalism in serving as an apparatus of racialization through economic exploitation, regulation of bodies, and the dismantling of racialized communities.	1) Angela Davis, Son obsoletas las prisiones? trad. Gabriela Adelstein (Córdoba: Bocavulvaria Ediciones, 2017). 2) Alondra D. Hernández Quiñonez, “Sistema Carcelario, Derechos Sexuales Y Antirracismo,” Rumores (2021). 3) Fernando Picó, El día menos pensado: historia de los presidiarios en Puerto Rico, 1793-1993 (San Juan: Huracán, 1994). 4) Luis Alberto Zambrana, “Sistema carcelario contemporáneo: albergue neutralizador de sujetos enemigos,” Revista Umbral 11 (2016). 5) Luis A. Zambrana González, “Privatización carcelaria por la cocina,” 80grados (2018). 6) Marisol LeBrón, Policing Life and Death: Race, Violence, and Resistance in Puerto Rico (Oakland: University of California Press, 2019).7) Daniel Rivera Vargas, “Destacan aciertos y desaciertos en perfil de la persona confinada,” Microjuris (2020).
Independence Movement	Refers to organizations, collectives, and individuals that, through initiatives and actions, peaceful or armed, in an electoral context or as rebellion, uprising, or insurrection, fight against colonialism and aspire to an independent nation state. The anti-colonial struggle in the Puerto Rican archipelago can be said to have begun with the Taíno rebellion of 1521 and continues to this day through different parties, groups, and political associations. The economic platforms of independence have varied from socialism, communism, social democracy, among other possibilities within the framework of decolonization. Political repression in the archipelago, both under the Spanish and American regimes, has attempted to dismantle the independence movement with war, intelligence, and socioeconomic tactics.	1) Aníbal Quijano, “Colonialidad del Poder y Clasificación Social,” Journal of World-Systems Research 1:2 (2000). 2) Ángel Pérez Soler, Del Movimiento Pro Independencia al Partido Socialista Puertorriqueño la transición de la lucha nacionalista a la lucha de los trabajadores : 1959-1971 (San Juan: Gaviota, 2018). 3) Frantz Fanon, Los condenados de la tierra, trad. Julieta Campos (México: FCE, 2018). Juan Mari Brás, El independentismo en Puerto Rico (Editorial CEPA, 1984). 4) Mario Cancel-Sepúlveda, “Separatistas, anexionistas e independentistas: un balance ideológico,” 80 grados (2020). 5) Puerto Rico: una crisis histórica, Suzy Castor, ed. (Buenos Aires: CLACSO, 2017). 6) Marta Sánchez Olmeda, Los movimientos independentistas en Puerto Rico y su permeabilidad en la clase obrera (San Juan: Edil, 1999). 7) Rubén Berríos Martínez, La independencia de Puerto Rico: razón y lucha (Editorial Línea, 1983).
Indigenous Ontology	From a decolonial perspective, the indigenous communities of Abya Yala hold a relational ontology. This is a view of existence (ontology) radically different from that proposed by Eurocentric modernity. A relational ontology inverts the idea of the diversity of culture and the uniqueness of nature to affirm the diversity of bodies and the unity of spirit. This rejects the idea of 'nature' as quantifiable, manipulable, and exploitable, therefore, nature as the dead entity of the scientific revolution or capitalist development. On the contrary, it affirms the continuity of the body and the territory, with some indigenous peoples developing the concept of body-territory, underscoring the idea that the earth does not belong to the people, but the people to the earth. The notion of a pluriverse follows from indigenous ontologies. Euro-centered capitalist modernity affirms the idea of a single world, not only making invisible but also destroying multiple realities expressed in the different ontologies of the indigenous peoples of Abya Yala.	1) Arturo Escobar, Autonomía y diseño, trad. Cristóbal Gnecco (Popayán: Editorial de la Universidad del Cauca, 2016). 2) Eduardo Viveiros de Castro, “Perspectivismo y multinaturalismo en la américa indígena,” en Tierra adentro: Territorioindígena y percepción del entorno, Alexandre Surrallés y Pedro García Hierro, eds. (Copenhague: Grupo Internacional de Trabajo sobre Asuntos Indígenas, 2004). 3) Julieta Paredes, Hilando fino desde el feminism comunitario (Madrid: Traficantes de Sueños, 2014). 4) Mario Blaser, “La ontología política de un programa de caza sustentable,” World Anthopologies Network (2019). 5) Marisol de la Cadena, “Política indígena: un análisis más allá de ‘la política’,” World Anthopologies Network (2019). 6) Sofia Zaragocin y Martina Angela Caretta, “Cuerpo-Territorio: A Decolonial Feminist Geographical Method for the Study of Embodiment,” Annals of the American Association of Geographers 111:5 (2021).
Industrial Development	Industrial development refers to the process in which the construction and growth of certain manufacturing industries is implemented within a country's economy. The implementation of industrial development generates inequalities within countries when governments and regulations prioritize the installation of factories, use of fertile land, etc. for production and manufacturing.	1) Law Insider, s.v. “Industrial Development,” https://www.lawinsider.com/dictionary/industrial-development.2) Álvaro A., "El origen colonial de las diferencias deldesarrollo entre países: el neoinstitucionalismo e Hispanoamérica." Revista de Economía Institucional 10, no. 19 (2008):235-264. Redalyc, https://www.redalyc.org/articulo.oa?id=41901910. 3) Yong, Li. “Por Qué El Desarrollo Industrial Es Más Importante Que Nunca.” Industrial Analytics Platform UNIDO (blog), May 2021. https://iap.unido.org/es/articles/por-que-el-desarrollo-industrial-es-mas-importante-que-nunca.
Institutional Racism	Also known as systemic racism, adopting the definition of The Antiracist Guide for Journalists in Spanish in the United States, “points out the existence of racism in institutions, structures, policies and social relations. It also refers to the differential and preferential treatment that apparently neutral laws, policies, regulations and procedures give to certain racial groups. It is also evident through patterns of unequal treatment in favor of or to the detriment of certain racial groups that are not objected to in an institution. Systemic racism can be identified, for example, in employment. Hiring procedures, entry requirements, racialized criteria for “good appearance” or “professional aesthetics,” and recurring biases against names or places of residence are some of the ways in which institutions can exclude or limit access of racialized groups to certain job positions, particularly senior positions.” It can be added that systemic racism represents the long durée of the racial hierarchy of the modern colonial capitalist world, which perpetuates the dispossession of Black people, for example, through practices of segregation and impoverishment through real estate, access to credit or predatory lending, or development measures that favor the beneficiaries of the colonial project while impoverishing and displacing racialized populations.	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020).
Insularism	Refers to the idea that islands suffer from limits given their lack of territorial expansion and exposure to the elements, particularly in terms of the personality, not just the capabilities, of islanders. This idea expresses a modality of colonial power, as Beatriz Llenín Figueroa argues, by which an idea of personality and socioeconomic possibility is constructed as a lack in relation to continental and metropolitan norms. Insularism views islands as a space of decline, overpopulation, experimentation, extraction, and dependence. Insularismo, by Antonio Pedreira, among other authors of the Generación del 30 and criollo elites, provided an interpretation of the Puerto Rican archipelago based on this perspective, supporting eugenicist and neocolonial measures. Based on a racist typology and a view of the feminine as harmful, criollo elites, like the metropolis, assume a didactic role.	1) Cruz-Malavé, Arnaldo. "Out of Bounds: Islands and the Demarcation of Identity in the Hispanic Caribbean." Hispanic review 77, no. 2 (2009). 2) López-Baralt, Mercedes. Sobre ínsulas extrañas, Editorial UPR, 2001. 3) Llenín-Figueroa, Beatriz. Affect, archive, archipelago: Puerto Rico’s sovereign Caribbean lives. Rowman & Littlefield, 2022. 4) Mendoza-de Jesús, Ronald. Catastrophic Historicism: Reading Julia de Burgos Dangerously. Fordham Univ Press, 2024.Pedreira, Antonio S. Insularismo. Edil, 1968.
Integral Human Development	The term “integral human development” is of religious origin, but its underlying ideas and values have an extensive scope for different communities. Integral human development refers to the central idea of putting people, and not the economy, at the center of development. Putting people at the center of development implies that we not only look at the forms of expression of work and economic activity in a place but also look at their traditions, cultures, practices and spirit to sustain the flourishing of the community in a dignified, fair and protected manner by the state. The political primacy is humanity, and it seeks to meet all the needs of people for their empowerment so that they can enjoy dignified lives and well-being.	1) Martínez Miguel Vélez, Miguel. “Dimensiones Básicas de Un Desarrollo Humano Integral.” Polis 8, no. 23 (2009): 119–38. https://www.scielo.cl/scielo.php?script=sci_arttext&pid=S0718-65682009000200006. 2) Appleby, Scott. “The Big Reveal.” University of Notre Dame, Keough School of Global Affairs (blog), April 22, 2020. https://keough.nd.edu/the-big-reveal/.
Intellectual Deveolpment	The concept of intellectual development in childhood and youth was further elaborated by the 20th century Swiss psychologist Jean Piaget. For Piaget, intellectual development is the process in which a person changes his schemes and ideas over time while he creates knowledge and intelligence. Piaget defines two fundamental aspects for the development of the intellect, which are: the psychosocial "that is, everything that the child receives from the outside, learned through family, school, educational transmission in general", and on the other hand, the psychological, which It is "what the child learns by himself, what he has not been taught but must discover on his own."	1) Saldarriaga-Zambrano, Pedro; J, Marlene R Loor-Rivadeneria, and Guadalupe del R Bravo-Cedeño. “La Teoría Constructivista de Jean Piaget y Su Significación Para La Pedagogía Contemporánea.” Dominio de las ciencias 2 (December 2016): 127–37. 2) Piaget, Jean, and Bärbel Inhelder. Psicología del niño. Madrid: Morata, 1980.
Internalized Racism	Adopting the definition from The Antiracist Guide for Spanish-Language Journalists in the United States, this concept refers “to the internalized acceptance of racial oppression by racially subordinated people. It involves both the conscious and unconscious acceptance of a racial hierarchy that places white people in the upper echelon of that order. Such acceptance includes, but is not limited to, accepting negative racial stereotypes, conforming to white or European standards, and thinking that supports the status quo (i.e., denying the existence of racism). Internalized racism as a phenomenon is a product direct from racially hierarchical societies, it can be transmitted multi-generationally and at an early age and has multiple adverse effects for those who experience it. For example, internalized racism has been linked to poorer levels of health among black Caribbean women, high levels of violence among young African American men, and domestic violence among indigenous populations in the United States.”	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020).
Interpersonal Racism	Adopting the definition from The Antiracist Guide for Spanish-Language Journalists in the United States, it refers to “the dimension of racism that is usually most evident. It occurs when an individual or individuals insult, demean, humiliate, victimize, or exclude a person or persons because of their color or perceived or known race. It is used to indicate racist treatment, attitudes, beliefs, behaviors or actions of individuals towards a person or a group of people. Interpersonal racism finds support in systemic patterns of racial and institutional inequality that are not always evident.”	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020).
Interreligious Dialogue	Refers to an individual and institutional constructive and respectful exchange based on mutual understanding in recognition of the diversity of beliefs and experiences. Interreligious dialogue is seen in the service of peace, aiming to generate respect for differences in a multicultural context. The debate between Joseph Ratzinger (Papa Benedicto XVI) and Jürgen Habermas over the concept of understanding in relation to justifications based on the idea of secular reason is key to understanding dialogue in this context. For Habermas, translation occurs for both religious and secular participants, while others argue this assumes secular reason in a purportedly post-secular world.	1) Habermas, Jürgen. Between naturalism and religion: Philosophical essays. Polity, 2008. 2) Habermas, Jurgen, and Paolo Flores D'Arcais. "La religión en la esfera pública." Claves de Razón Práctica 190 (2009). 3) Calhoun, Craig, Eduardo Mendieta, and Jonathan VanAntwerpen. Habermas and Religion. John Wiley & Sons, 2016.
Intersectionsality	Term coined by Kimberlé Crenshaw in the 90s to designate, in a legal context, the position of people traversed by multiple systems of oppression. Crenshaw considered the challenge of defining a case of discrimination against, for example, a black woman, since racial and gender discrimination can both be in effect. With this notion, Crenshaw situates herself in the long tradition of black feminism that considers the indissoluble relation between race, gender, class, and sexuality given the historical formation and operation of these multiple systems of oppression.	1) Crenshaw, Kimberlé Williams. “Mapping the margins: Intersectionality, identity politics, and violence against women of color.” The public nature of private violence, Routledge, 2013 2) .Ortuño, Gabriela González. “Feminismos negros y decolonialidad latinoamericana: interseccionalidad y antirracismo.” De lo poscolonial a la descolonización. Ed. Verónica Renata López Nájera. Universidad Nacional Autónoma de México México, 2018. 3) Vigoya, Mara Viveros. “Genealogías, debates y políticas." Aportes para la declaración de deerchos de los pueblos afrodescendientes. CLACSO, 2023.
Invasion (concept)	Anayra Santory writes that “invasion is not an event; it is a structure.” Beyond the military invasion of Puerto Rico by the United States in 1898, in the context of the Spanish-American War, invasion can be considered as a series of political, economic, and cultural structures that perpetuate colonial dispossession and colonial containment. The lack of legal-political sovereignty in the colony is expressed in the everyday experiences of people, especially precarious populations, due to ideas of development, austerity measures and unemployment, lack of access to land and food autonomy, epistemic extractivism, among other structures that continue the colonial occupation.	1) Manjapra, Kris. Colonialism in global perspective. Cambridge University Press, 2020. 2) Santory Jorge, Anayra. Nada es igual: bocetos del país que nos acontece, Editora Educación Emergente, 2018.
Jíbaro Taíno Indigenous Movement	Political organization that struggles for the recognition of indigenous people in the archipelago through the designation of the Caguana Indigenous Ceremonial Center as a temple. The movement seeks to combat the idea of a consummated genocide of the Taíno people in the Puerto Rican archipelago.	1) Johni Jackson, “Luchas: Indigenous Activists in Puerto Rico Call for Removal of Colonial Monuments,” Remezcla (2020). 2) Sherina Feliciano-Santos, A Contested Caribbean Indigeneity: Language, Social Practice, and Identity within Puerto Rican Taíno Activism (New Brunswick: Rutgers University Press, 2021). 3) Taíno Revival: Critical Perspectives on Puerto Rican Identity and Cultural Politics, Gabriel Haslip-Viera, ed. (Princeton: Marcus Wiener Publishers, 2001). 4) Yolanda Martínez-San Miguel, “Los perversos indigenismos caribeños,” Caribbean Studies 36:2 (2008).
Jíbaros	In the Puerto Rican context, a peasant. Francisco Scarano, among others, have written about the jíbaro as the central “trope” within the construction of the national myth of Puerto Ricanness by criollo elites in their relationship with the peasantry, linking whiteness and Spanish heritage to the idea of the peasant.	1) Laguerre, Enrique A. “El jíbaro de Puerto Rico: Símbolo y figura,” Puerto Rico, realidad y anhelo.Sharon Troutman, 1968. 2) Mendoza-de Jesús, Ronald. Catastrophic Historicism: Reading Julia de Burgos Dangerously. Fordham Univ Press, 2024. 3) Scarano, Francisco A. "The jíbaro masquerade and the subaltern politics of creole identity formation in Puerto Rico, 1745–1823." The American Historical Review 101, no. 5 (1996).
Jornaleros	People over 16 years of age who, due to lack of land, worked for a wage to survive. A system in the 19th century parallel to slavery, including the imposition of a general registry of day laborers. The latter functioned as a form of coercion and regulation of labor, movement, and behavior, and was abolished, like slavery, in 1873.	1) Baerga, María del Carmen. “Ciudadanía y trabajo: Debates en torno a la supresión de la libreta de jornaleros en Puerto Rico.” Color, raza y racialización en América y el Caribe. Los Libros de la Catarata, 2022. 2) Figueroa, Luis A. Sugar, Slavery, and Freedom in Nineteenth-Century Puerto Rico. University of North Carolina Press, 2005. 3) Picó, Fernando. "Los jornaleros de la libreta en Puerto Rico a mediados del siglo XIX. Una comparación entre la montaña (Utuado) y la costa (Camuy)." Cuadernos de la Facultad de Humanidades 12 (1982).
Knowledge Control	Knowledge control is an important basis for maintaining social power. Knowledge control is different than information control. Information control is a phenomenon that came before knowledge control and is a way of organizing access to information. Organizations in both the public and private sectors are structured to carefully control both the assimilation and dissemination of information. Information can be given in different forms and be accessible or not in multiple ways. However, "[t]he difference between information and knowledge is the proximity of the latter to action and decision-making (Fernández Marcial)." Knowledge control is an intentional organization of information that works with schemes of ideas about behaviors, patterns, routines, beliefs, etc. Maintaining control of knowledge and its development systems safeguards power over the control of an area of knowledge and, in turn, control of the development of more knowledge within the boundaries of the area. Knowledge control has its nuances within social use. For example, it can be used by private corporations to restrict public access to internal policies; as well as it can be used by medical institutions to ensure common and shared knowledge in medical practices and procedures.	1) Donohue, G. A., P. J. Tichenor, and C. N. Olien. “Mass Media Functions, Knowledge and Social Control.” Journalism Quarterly 50, no. 4 (1973): 652–59. https://doi.org/10.1177/107769907305000404. 2) Fernández Marcial, Viviana. “Gestión Del Conocimiento versus Gestión de La Información.” Investigación bibliotecológica 20, no. 41 (2006). https://www.scielo.org.mx/scielo.php?script=sci_arttext&pid=S0187-358X2006000200003.
Labor (unpaid work)	In his analysis of capital, Marx makes a distinction between work and labor. For Marx, the capital relation, the distinction between owners of the means of production and workers, is central to this socioeconomic and political system that has profit as its goal. The worker is the sine qua non of the creation of value and therefore profit of capitalism in generating surplus value during the workday. He does it by design, that is, by lengthening the workday or introducing technology that increases productivity without decreasing work, therefore, the worker's productivity exceeds his pay. Surplus value is generated in relation to the salary and the workday, then, as well as technological development at a specific historical moment. Unwaged work, such as enslaved labor or servitude, is therefore labor but not work, since strictly speaking, according to Marx, it does not generate surplus value. For Marx, it indicates another socioeconomic system although linked to the history of capitalist modernity. Caribbean political economy, as well as dependency theory, challenges the historical and logical distinction between labor and work, linking capitalism and slavery in order to specify, for example, the role of the trade-plantation complex in the configuration and different actualizations of capitalism.	1) Harvey, David. A companion to Marx's Capital: The complete edition. Verso Books, 2018. 2) Heinrich, Michael. An introduction to the three volumes of Karl Marx's Capital. NYU Press, 2012. 3) Marx, Karl. El capital, libro 1, vol. 1. Trad. Pedro Scaron, Siglo XXI, 1975. 4) Timcke, Scott. "Revisiting the Plantation Society: The New World Group and the Critique of Capitalism." Historical Materialism 31, no. 3 (2023).
Labor Exploitation	For Karl Marx, exploitation is the central and necessary dynamic of capitalism, that economy organized based on the goal of profit. Profit is only possible when the surplus value generated during the workday is realized, in particular, by adjusting the worker's activity to increase productivity while paying him only enough for his survival. Taking the factory as a model, the salary covers the hours necessary for the reproduction of life, while the surplus hours worked, but in a strict sense not paid, are appropriated by the owner of the means of production.	1) Harvey, David. A companion to Marx's Capital: The complete edition. Verso Books, 2018. 2) Heinrich, Michael. An introduction to the three volumes of Karl Marx's Capital. NYU Press, 2012. 3) Marx, Karl. El capital, libro 1, vol. 1. Trad. Pedro Scaron, Siglo XXI, 1975.
Labor Movement	Also known as workers' movement, refers to a variety of political organizations that aim to improve working conditions for the working class and, in general, halt capitalist exploitation. Born in the context of the industrial revolution, it struggles for better working conditions including limiting the workday, securing worker benefits, and promoting just wage. Additionally, the workers’ movement advocates for political rights in the workplace, such as freedom of expression, the right to collective bargaining and unionization, and the right to strike.	1) Ángel Quintero Rivera, Lucha obrera en Puerto Rico: antología de grandes documentos en la historia obrera puertorriqueña (San Juan: CEREP, 1971). 2) Democracia Socialista, “Radiografía del movimiento obrero (IV),” Momento crítico (2022). 3) Gervasio García, Desafío y solidaridad: breve historia del movimiento obrero puertorriqueño (San Juan: Ediciones Huracán, 1997). 4) Jorell Melendez-Badillo, The Lettered Barriada (Durham: Duke University Press, 2021). 5) Juan Angel Silén, Apuntes para la historia del movimiento obrero puertorriqueño (San Juan: Publicaciones Gaviota, 2001).
Land Expropriation	A form of displacement through the state, in principle, for the public interest and with compensation. Both the critique of political economy in Marx and decolonial thinkers understand expropriation as a form of enclosure through which land grab by populations in power through the state apparatus is effectively consolidated.	1) Ayala, César. “Del latifundio azucarero al latifundio militar: las expropiaciones de la Marina de Guerra de los Estados Unidos en la década de 1940 en Vieques, Puerto Rico,” Revista De Ciencias Sociales 10 (2001). 2) Érika Fontánez-Torres, El derecho a lo común. Laberinto, 2023. 3) Federici, Silvia. Calibán y la bruja: mujeres, cuerpo y acumulación originaria. Abya-Yala, 2016. 4) Harvey, David. A companion to Marx's Capital: The complete edition. Verso Books, 2018. 5) Marx, Karl. El capital, libro 1, vol. 1. Trad. Pedro Scaron, Siglo XXI, 1975.
Land Invasion	In her book Desalambrar, Liliana Cotto-Morales documents waves of land occupation during 1968-1972 and 1972-1976 as a social movement of both spontaneous and planned civil disobedience that addressed a housing crisis. There was an ideological division between “rescuers” and “invaders” promoted in the media, where the language of invasion marked the occupation of vacant land negatively. That is to say, this ideological division marked the rescuers, impoverished populations, in terms of race and class, when they understood their direct action as the rescue of occupied territory consistent with the human right to housing. It should be noted that, in this context, wealthy families also occupied territories to manage second homes in coastal areas.	1) Brusi, Rima. “Deluxe Squatters in Puerto Rico: The Case of La Parguera’s Casetas.” Centro: Journal of the Center for Puerto Rican Studies 20, núm. 2 (2008). 2) Cotto Morales, Liliana. Desalambrar: orígenes de los rescates de terreno en Puerto Rico y su pertenencia en los movimientos sociales contemporáneos. San Juan: Editorial Tal Cual, 2006. 3) Zambrana, Rocío. Deudas coloniales: El caso de Puerto Rico. Trad. Raquel Salas Rivera. Editora Educación Emergente, 2022.
Land Occupations	Refers to direct action of individual or collective settlement, spontaneous or planned, in order to meet a human need for housing, space for work, or cultural space. It challenges the legitimacy of private property, since the latter is understood as a violent process of enclosure that privatized the common (land, coasts, etc.). In Puerto Rico, as in other occupied or colonial territories, the occupation of land challenges colonial invasion, whether military in the colonial period or economic in the postcolonial or neocolonial period. The long tradition of occupying land in the Puerto Rican archipelago has been understood as an action of “rescuing” occupied territory, and has been realized in the countryside, mangroves, as well as in the city throughout the twentieth and twenty-first centuries. The occupation of land has also been carried out for opposite purposes, to privatize public land by subjects with privileged economic status.	1) Bárbara Abadía-Rexach, “Adolfina Villanueva Osorio, presente,” NACLA Report 53:2 (2021). 2) Brenna Bhandar, Colonial Lives of Property: Law, Land and Racial Regimes of Ownership (Durham: Duke University Press, 2018). 3) Érika Fontánez Torres, El Derecho a lo Común: bienes comunes, propiedad y justicia climática (San Juan: Callejón, 2023). 4) Juan Llanes-Santos, Desafiando al poder: las invasiones de terrenos en Puerto Rico, 1967-1972 (San Juan: Huracán, 2001). 5) Liliana Cotto Morales, Desalambrar: orígenes de los rescates de terreno en Puerto Rico y su pertenencia en los movimientos sociales contemporáneos (San Juan: Tal Cual, 2006). 6) Marina Moscoso, “¡Aquí vive gente! O sobre la lucha por el lugar,” 80grados (2018).
Land Rescue	The occupation of territory to meet a vital need, specifically housing, of a displaced community has been a practice in the Puerto Rican archipelago throughout the 20th century. Lilliana Cotto Morales defines land seizure as “a collective, community and immediate action,” of questionable legal status, hence it is considered a form of civil disobedience, both spontaneous and organized. During the period from 1968 to 1972 and 1972 to 1976, approximately 186 communities, some 86,000 people, rescued land using a variety of strategies and faced different consequences from negotiation with the government and possession of property titles to expulsion, forced evictions, and repression. Occupations were described as “recues” during this period, marking this practice as the occupation of an occupied territory occupied since 1493. Today, in the context of the economic decline of an unpayable debt, land rescue tends to be called occupation and is concentrated on rescuing urban space.	1) Dalila Rodríguez Saavedra, “Vietnam, Puerto Rico: lucha por los terrenos,” 80grados (2019). 2) Érika Fontánez Torres, Casa, suelo, y título: vivienda e informalidad en Puerto Rico (San Juan: Ediciones Laberinto, 2020). 3) Juan Llanes-Santos, Desafiando al poder: las invasiones de terrenos en Puerto Rico, 1967-1972 (Río Piedras: Huracán, 2001). 4) Liliana Cotto Morales, Desalambrar: orígenes de los rescates de terreno en Puerto Rico y su pertenencia en los movimientos sociales contemporáneos (San Juan: Tal Cual, 2006).
LGBTQ+ Population	Affirms sexual diversity, understood as sexual orientation and gender identity, including lesbian, gay, trans, queer, intersex people, and plus. LGTBQ+ is characterized by the struggle for the civil rights of sexually diverse people excluded from or persecuted by the state and legal apparatus, cultural norms, and the social bonds of the cisheteropatriarchal sex-gender order. Therefore, recognition of human rights of trans people, lesbian and gay people, and sexual and affective bonds that break with heterosexuality is pursued. The decriminalization of sexual practices; equal marriage and the recognition of cohabitation; legislation against discrimination (including in military service and blood donations), hate crimes, and conversion therapy are achievements of the struggles for rights of the LGBTQ+ community. These are understood as part of the civil rights struggles for social and epistemic change towards equality, especially during the twentieth century.	1) Ayuda Legal Puerto Rico, “Derechos de personas LGBTQIA+”: https://ayudalegalpr.org/resource/estado-derechos-personas-lgbttqqi-2021. 2) Clauia Rivero Cotto, “Larga lucha de activistas LGBTQI+ en Puerto Rico,” Pulso Estudiantil (2020). 3) Karen Jaime, The Queer Nuyorican: Racialized Sexualities and Aesthetics in Loisaida (New York: New York University Press, 2021).4) Lawrence La Fountain-Stokes, “Recent Developments in Queer Puerto Rican History, Politics, and Culture,” CENTRO Journal XXX:2 (2018). 5)Puerto Rico y los derechos humanos: Una intersección plural, Javier Colón Morera y Idsa E. Alegría Ortega, eds. (San Juan: Callejón, 2012).6) Rubén Ríos Avila, Queer Nation: Los otros cuerpos. Antología de temática gay, lésbica y queer desde Puerto Rico y su diaspora (San Juan: Editorial Tiempo Nuevo, 2007).
Liberal Feminism	Black feminism, decolonial feminism, what was called “third world” feminism or “women of color” feminism launched a seminal critique of feminism, as early as the 19th century with Soujourner Truth’s “Ain’t I a Woman?” These strands point out the racism within feminist theory and praxis understood as modern/liberal in its definition of agendas foreign to non-white and non-bourgeois women or that silenced the pressing needs of non-white and non-bourgeois women. They also pointed out the construction of the political subject Woman and the sex-gender order based on an ahistorical idea of patriarchy where the man-woman binary is sustained by the oppression of women, overlooking multiple sex-gender configurations and power relations in non-modern/colonial worlds. Modernizing liberal feminism, with its vision of the universal subject Woman and agendas of equality within the colonial capitalist world, operates not only through academic practices of knowledge production or political practices that silence the experiences of racialized women, but also in international agendas, through Non-Governmental Organizations, cooperation, etc. around ideas of development, poverty, and kinship.	1) Baehr, Amy R. "Liberal feminism." Stanford encyclopedia of philosophy (2013). 2) Espinosa Miñoso, Yuderkys. ed., Feminismo descolonial: Nuevos aportes teóricos-metodológicos a más de una década. Abya- Yala, 2018.
Liberalism	Philosophical, socioeconomic, and political perspective centered on the idea of individual freedom. Core ideology of capitalist modernity that defines land in terms of private property, security in terms of the protection of property, and well-being in terms of individual happiness. Philosophically, liberalism is understood in relation to the notion of autonomy (giving oneself the law, as the German philosopher Immanuel Kant would say), which defines the human being as a subject who enters a social relation, having the capacity to define himself and the sociopolitical sphere. In political terms, there are variations of the word that trace its development in a specific historical context, particularly in distinction to socialism and forms of communalism.	1) Marx, Karl. Sobre la cuestión judía. Prometeo Libros Editorial, 2004. 2) Murray, Calum. "John Locke's theory of property, and the dispossession of indigenous peoples in the settler-colony." Am. Indian LJ 10 (2022). 3) Rawls, John. "Political liberalism." In The New Social Theory Reader, Routledge, 2020.
Libertos	In the Puerto Rican context, emancipated people whether before or after the abolition of slavery in 1873. Luis Figueroa emphasizes that the category of liberto must be differentiated from that of coartado. Coartación was an earlier practice provided by Spanish law whereby the enslaved person purchased their freedom through payments until their value was paid off. The price was established through negotiation with the owner or by a third party. In 1873, slavery was abolished in Puerto Rico, but the abolition law contained two of three clauses that imposed limits on the newly acquired freedom. It established that libertos would enter into labor contracts for no less than 3 years and that they would receive political rights after 5 years. Similarly, coartación did not result in genuine emancipation, but rather in new forms of subjection or regulation that made it inaccessible.	1) Figueroa, Luis A. Sugar, Slavery, and Freedom in Nineteenth-Century Puerto Rico. University of North Carolina Press, 2005. 2) Mayo Santana, Raúl, Mariano Negrón Portillo and Manuel Mayo López. “Esclavos y libertos: el trabajo en San Juan pre y post Abolición.” Revista de Ciencias Sociales 30:3–4 (1995). 3) Picó, Fernando. Esclavos, cimarrones, libertos y negros libres en Río Piedras, 1774-1873. Anuario de Estudios Americanos 43 (1986). 4) Varella, Claudia. “THE PRICE OF ‘COARTACIÓN’ IN THE HISPANIC CARIBBEAN: HOW MUCH FREEDOM DOES THE MASTER OWE TO THE SLAVE?” International Journal of Cuban Studies 4, no. 2 (2012).
Local Economic Development	The International Labor Organization defines local economic development as “a participatory development process that encourages collaboration agreements between the main public and private actors in a territory, enabling the design and implementation of a common development strategy based on to take advantage of local resources and competitive advantages in the global context, with the ultimate objective of creating decent employment and stimulating economic activity.” One of the main objectives is to be able to support, to a large extent, Latin American countries to escape the logic of welfare (state aid to communities) and to be able to train themselves to produce new methods of territorial management, technological innovation, collective adaptability and social organization. ; thus becoming more locally resilient to changes in the global economy. A decolonial perspective questions the developmentalist presuppositions that install a modern colonial episteme through these efforts.	1) “Desarrollo Económico Local (DEL) .” Organización Internacional del Trabajo , n.d. https://www.ilo.org/empent/areas/local-economic-development-led/lang--es/index.htm. 2) Alburquerque, Francisco. “Desarrollo Económico Local y Distribución Del Progreso Técnico: Una Respuesta a La Exigencias Del Ajuste Estructural.” Cuadernos del ILPES 43 (October 1997). https://www.cepal.org/sites/default/files/publication/files/7375/S9700562_es.pdf. 3) Alburquerque, Francisco. “El Enfoque Del Desarrollo Económico Local.” OTI Cuaderno de capacitación, Serie: Desarrollo Económico Local y Empleabilidad, no. 1 (2044). https://www.flacsoandes.edu.ec/sites/default/files/agora/files/1251776298.area_enfoque_del_0.pdf. Escobar, Encountering Development.
Local-Global Duality	From a decolonial perspective, the local-global distinction indicates the relation between local histories and the global character of coloniality as a racial order of colonial capitalist modernity. The global order is articulated by particular histories and cultures, given that the logic of capital (the organization of labor into different forms of exploitation and dispossession) and modernity (a Eurocentric episteme) that arise from a given history exceeds its context. Thus, for example, Walter Mignolo describes how notions of “limpieza de sangre” became global thanks to Spain's expansion into the Atlantic.	Mignolo, Walter D. Historias locales/diseños globales: colonialidad, conocimientos subalternos y pensamiento fronterizo. Ediciones Akal, 2003.
Mangrove	Coastal ecosystem that arises from the contact of the land and seawater in tropical and subtropical areas. They are composed of root systems partially submerged in salty and muddy water, producing a filtration system that allows adaptations to the changing sediments in this encounter. Mangrove forests support important biodiversity, in addition to serving as a natural barrier. In Caribbean critical thought, the mangrove represents the rhizomatic relation of Antillean people, particularly black Antillean people, who, being transshipped and enslaved, disconnected from their kinship relations and linguistic-cultural community, have no recourse to the idea of one origin or essence. Any essence is bound to a multiplicity of lineages in resistance – what Édouard Glissant, among others, called creolité. Creolité celebrates the creation of a world in multiplicity distinctive of the Antillean experience.	1) Chamoiseau, Patrick, and Kathleen M. Balutansky. “Reflections on Maryse Condé's Traversée de la mangrove.” Callaloo (1991). 2) Glissant, Édouard. Poética de la relación. Universidad Nacional de Quilmes, 2018. 3) Hall, Stuart. “Créolité and the Process of Creolization.” Creolizing Europe: Legacies and Transformations 6 (2015). 4) Taylor, Lucien. “Créolité Bites: A Conversation with Patrick Chamoiseau, Raphaël Confiant, and Jean Bernabé.” Transition 74 (1997). 5) https://ecosistemas.ovacen.com/bioma/manglar/. 6) https://seagrantpr.org/educacion/guias-tematicas/manglares/.
Maritime Goods	Ayuda Legal PR gives the following definition for the maritime-terrestrial zone: "it is one of the public domain assets that we find on the coasts. The Docks and Ports Law of 1968 defines the maritime-terrestrial zone as: 'the space of the coasts of Puerto Rico that bathes the sea in its ebb and flow, where the tides are sensitive, and the largest waves in storms where the tides are not sensitive.' According to this law, the maritime-terrestrial zone includes the lands reclaimed from the sea and the margins of the rivers to the extent that they are navigable, or the tides become sensitive. Like all public goods for public use, the maritime-terrestrial zone belongs to all of us. These goods are not and cannot be private; they cannot be sold, bought, usucapion or seized." In Puerto Rico, there is a constant demonstration on the part of the State and private interests of not respecting the right of public use of the maritime-terrestrial zone. There are numerous cases of illegally granted construction permits for structures above the coast, as well as obstruction of access to public beaches and sales of natural resources for the "economic benefit" of the island (Fournier). The environmental justice movement and Puerto Rican society, as a whole, is in a greater state of vigilance regarding the illegalities and irregularities of the sale and use of the maritime-terrestrial zone.	1) Lugo, A., A. Ramos Álvarez, A. Mercado, D. La Luz Feliciano, G. Cintrón, L. Márquez D’Acunti, J. Rivera Santana, S. J Peisch, J. Fernández Porto, and R. Chaparro. “Cartilla de La Zona Marítimo-Terrestre.” Acta Científica 18, no. 1–3 (2004). 2) Ayuda Legal Puerto Rico. “¿Qué Es La Zona Marítimo Terrestre?” Ayuda Legal PR, August 23, 2021. https://ayudalegalpr.org/resource/zona-maritimo-terrestre. 3) Fournier, Gretchen. “Las Playas Son Del Pueblo; Los Puertorriqueños Defienden Sus Costas.” Sierra Club (blog), June 29, 2022. https://www.sierraclub.org/ecocentro/blog/2022/06/las-playas-son-del-pueblo-los-puertorrique-os-defienden-sus-costas-beaches.
Maroonage	Maroonage is the practice of escape of the maroon (enslaved person seeking freedom in the colonial world). Maroons escaped from the violent and oppressive depths of the colonial world and sought to settle in areas that were difficult to navigate, such as dense forests, isolated mountains, or else they set sail in boats or canoes in search of other lands where they could be free (Moscoso). On several occasions, maroon communities settled and managed to sustain themselves away from the system of authority. Marronage is understood, then, as that practice of seeking to live outside colonial rule, resisting white supremacy and rejecting the economic model of the colonial world (Moscoso). Even after the abolition of slavery, the practice of marronage remained alive. In conceptual terms, the practice of marronage continues to live on in its legacy as an act of resistance and survival outside the grip of the dominant world, betting on the creation of new worlds of freedom practices (Lebron Ortiz).	1) Moscoso, Francisco. “Formas de resistencia de los esclavos en Puerto Rico. Siglos XVI-XVIII.” América Negra 10 (diciembre, 1995): 31-48. 2) Lebrón Ortiz, Pedro. “Teorizando una filosofía del cimarronaje.” Tabula Rasa, no. 35 (2020): 133–56. https://www.redalyc.org/journal/396/39663638006/movil/. 3) Moscoso, Francisco. "Los esclavos y la abolición en Puerto Rico". El Nuevo Día, 18 de marzo de 2021
Maroonage Community	See "maroonage." Community of maroons who established themselves outside of authoritarian systems. They were fugitives from the slave system, haciendas and colonial plantations.	) Moscoso, Francisco. “Formas de resistencia de los esclavos en Puerto Rico. Siglos XVI-XVIII.” América Negra 10 (diciembre, 1995): 31-48. 2) Lebrón Ortiz, Pedro. “Teorizando una filosofía del cimarronaje.” Tabula Rasa, no. 35 (2020): 133–56. https://www.redalyc.org/journal/396/39663638006/movil/. 3) Moscoso, Francisco. "Los esclavos y la abolición en Puerto Rico". El Nuevo Día, 18 de marzo de 2021.
Marxism	Theory and practice that takes inspiration from the texts of Karl Marx, specifically in relation to a critique of the political economy of capitalist modernity. For Marx, capital (he did not use the term capitalism) is a social totality, not only the economy. Therefore, Marx develops a critique of the ways of organizing both material and institutional life as well as its forms of consciousness oriented toward profit. Variations of Marxist theory and praxis include Western Marxism, Marxism-Leninism, Marxist feminism, Latin American and Caribbean dependency theory, among other currents.	1) Cueva, Agustín. “El marxismo latinoamericano: historia y problemas actuales.” CLASCO, 2008.Fraser, Ian, and Lawrence Wilde. The Marx Dictionary. Bloomsbury Publishing, 2011. 2) Girvan, Norman. "El pensamiento de la dependencia en el Caribe anglófono." Revista Mexicana del Caribe 10, no. 19 (2005). 3) Nelson, Cary, and Lawrence Grossberg, eds. Marxism and the Interpretation of Culture. University of Illinois Press, 1988.
Mestizaje (identity)	The term "mestizo" or "mestiza" refers to a racial classification of the Spanish empire in colonial times. It indicated the mixture of a Spanish and an “Indian.” The caste system of the colonial era emanates from the notion of “pureza de sangre” articulated in the context of the Inquisition.	1) Baerga, María del Carmen. Negociaciones de sangre: dinámicas racializantes en el Puerto Rico decimonónico, Iberoamericana Editorial Vervuert, 2015. 2) Cardona Rodas, Hilderman. “Colonialidad del poder y biopolítica etnoracial: Virreinato de Nueva Granada en el contexto de las Reformas Borbónicas.” Artigos 12:2 (2017). 2) Consuelo Naranjo Orovio y Miguel Ángel Puig-Samper, eds., Color, raza y racialización en América y el Caribe. Los Libros de la Catarata, 2022.3) Martínez, María Elena. Genealogical Fictions: Limpieza De Sangre, Religion, and Gender in Colonial Mexico. Stanford University Press, 2018. 4) Taylor-Garcia, Daphne V. The existence of the mixed race damnés: Decolonialism, class, gender, race. Rowman & Littlefield, 2018.
Meztizaje (ideology)	The notion of "mestizaje" has been criticized as well as vindicated. The idea of mixed race has been criticized when it centers whiteness and therefore a process of “blanqueamiento”. José Vasconcelos argued that the mixing of races indicated progress, challenging the idea of racial purity, calling such mixing “the cosmic race.” Yet he also argued that proximity to modernization, relative to anglo culture, represented racial progress. Ideas of racial democracy that center the modern and other ideas of progress in effect center whiteness, an operation consistent with “blanqueamiento”. On the other hand, the queer Chicana feminist Gloria Anzaldúa vindicated the idea of mestizaje in her notion of “the new mestiza,” affirming her border identity, eliminating vestiges of linearity, progress, and whiteness in experience. In the Puerto Rican context, in contrast to the idea of supposed racial democracy in the mixture of three races, diasporic identity has been affirmed in the “vaivén” between the metropolis and the archipelago.	1) Anzaldúa, Gloria. Borderlands/La Frontera: The New Mestiza. Aunt Lute Books, 2012. 2) Duany, Jorge. The Puerto Rican nation on the move: Identities on the island and in the United States. Univ of North Carolina Press, 2003. 3) Vasconcelos, José. The cosmic race/La raza cósmica. JHU Press, 1997.
Migration (climate change)	From droughts, rising sea levels, fires, among other phenomena, climate change generates displacement of both individuals and entire communities. The United Nations documents that racialized populations, specifically indigenous and black people, as well as women make up the most affected populations, therefore, comprise the largest number of climate refugees.	Llain Arenilla, Shirley, and Cindy Hawkins Rada. "Climate change and forced migration." Migraciones internacionales 11 (2020). 2) Muñoz, Claudia García. "Desplazamiento ambiental: Polisemias y tensiones de una categoría emergente." DELOS: Desarrollo Local Sostenible 7, no. 20 (2014). 3) Singh, Pardeep, Bendangwapang Ao, and Anamika Yadav, eds. Global climate change and environmental refugees: Nature, framework and legality. Springer, 2023.
Military Control	Military control, or military rule, is when the military as an organization holds a prevalence of power as mechanism of controlling a society going through a particular moment. It wasn't until the 18th and 19th century that the professionalization of armed forces in Europe became what we understand as the military today. A military rule is an authoritarian regime but not all authoritarian regimes involve military rule. Party dictatorships, like the Nazis and the Soviet Union, had civilian control of the military. Militaries are usually hierarchical. Military regimes can sometimes permit elections and even adhere to constitutional laws. However, for the most part military rule uses repression and violence as the main means of civilian obedience. Most military rules in the past decades have been replaced or overturned by civilian discontent or party opposition.	1) Pereira, Anthony W. “Military Rule.” In Encyclopedia Britannica, 2023. https://www.britannica.com/topic/military-rule/Mechanisms-and-impacts-of-military-rule.
Military Invasion	Refers to the invasion by force of one country in another over which it does not have sovereignty. This action begins a war or armed conflict, can be part of a strategy of war, or can be the end to an ongoing war. Compare with military occupation.	1) Manjapra, Kris. Colonialism in global perspective. Cambridge University Press, 2020. 2) Santory Jorge, Anayra. Nada es igual: bocetos del país que nos acontece, Editora Educación Emergente, 2018.
Military Occupation	Refers to the invasion, by force, of a country over which there is no sovereignty, installing the presence of troops and bases in order to maintain political and administrative control. This control is secured with the purpose of either annexing the territory or, as in the case of Puerto Rico, an unincorporated territory of the United States, maintaining it in a state of indefinite external control. Military occupation can manifest itself in the continuation of military control after the consolidation of a colonial or neocolonial relation, exercising power over sovereign or colonial territories for geopolitical or economic tactical purposes, or even experimentation with and practices of military force in the occupied territory.	1) Cesar Ayala, “Del latifundio azucarero al latifundio militar: las expropiaciones de la Marina de Guerra de los Estados Unidos en la década de 1940 en Vieques, Puerto Rico,” Revista De Ciencias Sociales 10 (2001). 2) César Ayala y Rafael Bernabe, Puerto Rico en el siglo americano: su historia desde 1898. trad A. Lauzardo Ugarte (San Juan: Callejón, 2011). 3) Frances Negrón-Muntaner, ed., Sovereign Acts: Contesting Colonialism across Indigenous Nations and Latinx America (Tucson: University of Arizona Press, 2017). 4) Frantz Fanon, Los condenados de la tierra, trad., Julieta Campos (México: FCE, 2018). 5) Fernando Picó, 1898: La guerra después de la guerra (Río Piedras: Huracán, 1987).Lanny Thompson, Imperial Archipelago: Representation and Rule in the Insular Territories under US Dominion after 1898 (Honolulu: University of Hawai‘i Press, 2010). 6) María Eugenia Estades Font, La presencia militar de Estados Unidos en Puerto Rico, 1898–1918: Intereses estratégicos y dominación colonial (Río Piedras, Puerto Rico: Ediciones Huracán, 1988). 7)Sovereignty: Frontiers of Possibility, Julie Evans, Ann Genovese, Alexander Reilly, y Patrick Wolfe, eds. (Honolulu: University of Hawaiʻi Press, 2013). 8) Sai Englert, “Settlers, Workers, and the Logic of Accumulation by Dispossession,” Antipode (2020).
Military Violence	Refers not only to the forms of control, coercion, aggression, manipulation by the repressive apparatus of a state, especially during war or invasion, but also to the forms of control over citizens themselves when the military apparatus is used in situations of political repression, armed conflict, military practices, or in the context of the narcoeconomy.	1) Alex Roland, Delta of Power: Military Industrial Complex (Baltimore: Johns Hopkins University Press, 2021). 2) Fernando Picó, 1898: La guerra después de la guerra (Río Piedras: Huracán, 1987). 3) Jorge Rodríguez Beruff, Política militar y dominación: Puerto Rico en el contexto Latinoamericano (Río Piedras, Ediciones Huracán, 1988). 4) Katherine McCaffrey y Sherrie Baver. “‘Ni una bomba más:’ Reframing the Vieques Struggle,” Beyond Sun and Sand: Caribbean Environmentalisms, S.L. Baver y B.D. Lynch, eds. (New Brunswick: Rutgers University Press, 2006).
Mode of Production	For Karl Marx, mode of production is the way in which the reproduction of life is organized in a specific historical context, from economic activity to its reflection in institutions and forms of consciousness. Marx distinguishes between productive forces, which include labor power and means of production, and relations of production, which has to do with technological and social development at a specific historical moment, to develop the idea of modes of production. The capital relation, the distinction between the owners of the means of production and the workers, is an organizing axis in the context of capitalist modernity.	1) Bernal, Richard, Mark Figueroa, and Michael Witter. "Caribbean economic thought: the critical tradition." Social and Economic Studies (1984). 2)Harnecker, Marta. "El Capital de Marx." EL VUELO DEL FÉNIX. CLACSO, 2018. 3) Johnson, Sarah. "The Early Life of Marx's “Mode of Production”." Modern Intellectual History 18, no. 2 (2021). 4) Karl Marx, “Prólogo a la Contribución a la Crítica de la Economía Política” (1859), Archivo Marx/Engels, Marxists.org (2001).
Modern Colonial Gender System (coloniality of gender)	María Lugones develops the concept of the modern colonial gender system to explain how the heterosexual and patriarchal binary order was part of the colonial imposition through conquest and the trade-plantation complex, erasing the sex-gender multiplicity and multiple sexualities manifest by indigenous peoples of Abya Yala as well as peoples from the African continent. The very distinction of sex and gender, thought of as a distinction between biological and cultural aspects, is part of the colonization of imagination and knowledge that characterizes colonial capitalist modernity. For Lugones, and decolonial feminism, gender and race are co-constitutive. The creation of race and a racial hierarchy through conquest and racial slavery articulates the very operation of gender and sexuality.	1) Eileen Suárez Findlay, Imposing Decency: The Politics of Sexuality and Race in Puerto Rico 1870–1920 (Durham, NC: Duke Univer- sity Press, 2000). 2) Feminismo descolonial: Nuevos aportes teóricos-metodológicos a más de una década, Yuderkys Espinosa Miñoso, ed. (Quito, Ecuador: Ediciones Abya- Yala, 2018). 3) María Lugones, “Heterosexualism and the Colonial / Modern Gender System.” Hypatia 22, no. 1 (2007). 4) Rita Segato, “Género y colonialidad: del patriarcado comunitario de baja intensidad al patriarcado modern de alta intensidad,” La crítica de la colonialidad en ocho ensayos (Buenos Aires: Prometeo, 2013). 5) Tejiendo de otro modo: Feminismo, epistemología y apuestas descoloniales en Abya Yala, Yuderkys Espinosa Miñoso y Karina Ochoa, eds. (Bogotá: Editorial Universidad del Cauca, 2014).
Mother Earth	Notion of the earth as not only giving life but being life shared by multiple indigenous peoples and environmental, feminist, anti-racist, anti-capitalist social movements. The Pachamama or allpamama, for example, are concepts that have played an important role in the declaration of rights of the earth in the Western context.	1) Kothari, Ashish, Ariel Salleh, Arturo Escobar, Federico Demaria, and Alberto Acosta. Pluriverso: un diccionario del posdesarrollo. Editorial Abya-Yala, 2019.
Mullato(a)	Adopting the definition from The Antiracist Guide for Spanish-language Journalists in the United States, the “term emerged in the 16th century, in the context of Spanish colonization of America, to refer to people born from the union between a white person (of Spanish or European descent) and a black person (of black African descent). In its etymological origin, the word “mulato” refers to the “mule”, which is the infertile product of the cross between a horse/mare and a donkey. This reﬂects the racist and heterosexist vision of colonial society, since not only was the donkey associated with the black person and the mare or horse with the white person, but their crossing was considered deficient. Due to this meaning, in some countries such as the United States, the term mulatto is considered offensive.”	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020).
Mutual Aid	It is a term coined in the 19th century by the multidisciplinary Russian anarcommunist, Piotr Kropotkin. The thinker articulates, after several years of research in various communities, the importance of community cooperation for the evolution of the species. Today, mutual support is vital for the survival of marginalized and vulnerable communities. In Puerto Rico, after the passage of Hurricane María in 2017, a social phenomenon occurred in which mutual support was the most permanent solution throughout the crisis due to the lack of responses from government structures (Villarubia Mendoza & Vélez-Vélez). The organization Red de Apoyo Mutuo defines the values of mutual aid as "solidarity, reciprocity, mutual benefit, collaboration and shared power" which are vehicles that drive the survival of many Puerto Rican communities in vulnerable conditions.	1) Villarubia-Mendoza, Jacqueline, and Roberto Vélez-Vélez. “Centros de Apoyo Mutuo: Reconfigurando La Asistencia En Tiempos de Desastre.” CENTRO Journal 32, no. 3 (2020). 2) McNeill, Zane. “Mutual Aid Emerges as a Critical Survival Tool in Puerto Rico after Hurricane Fiona.” Waging Nonviolence, September 26, 2022. https://wagingnonviolence.org/2022/09/mutual-aid-is-critical-survival-tool-puerto-rico-hurricane-fiona/#:~:text=%E2%80%9CMutual%20aid%20in%20Puerto%20Rico,American%20Congress%20on%20Latin%20America. 3) Rodríguez Soto, Isa. “Mutual Aid and Survival as Resistance in Puerto Rico.” NACLA, August 31, 2020. https://nacla.org/news/2020/08/07/mutual-aid-and-survival-resistance-puerto-rico. 4) Kropotkin, Petr Alekseevich. El Apoyo Mutuo: un factór de la evolución. Translated by Juventud Literaria. Barcelona: Editorial B. Bauza, n.d. 5) Red de Apoyo Mutuo. “Principios.” Red de Apoyo Mutuo, 2018. https://redapoyomutuo.com/principios.
Mutual Aid	It is a term coined in the 19th century by the multidisciplinary Russian anarcommunist, Piotr Kropotkin. The thinker articulates, after several years of research in various communities, the importance of community cooperation for the evolution of the species. Today, mutual support is vital for the survival of marginalized and vulnerable communities. In Puerto Rico, after the passage of Hurricane María in 2017, a social phenomenon occurred in which mutual support was the most permanent solution throughout the crisis due to the lack of responses from government structures (Villarubia Mendoza & Vélez-Vélez). The organization Red de Apoyo Mutuo defines the values of mutual aid as "solidarity, reciprocity, mutual benefit, collaboration and shared power" which are vehicles that drive the survival of many Puerto Rican communities in vulnerable conditions.	1) Villarubia-Mendoza, Jacqueline, and Roberto Vélez-Vélez. “Centros de Apoyo Mutuo: Reconfigurando La Asistencia En Tiempos de Desastre.” CENTRO Journal 32, no. 3 (2020). 2) McNeill, Zane. “Mutual Aid Emerges as a Critical Survival Tool in Puerto Rico after Hurricane Fiona.” Waging Nonviolence, September 26, 2022. https://wagingnonviolence.org/2022/09/mutual-aid-is-critical-survival-tool-puerto-rico-hurricane-fiona/#:~:text=%E2%80%9CMutual%20aid%20in%20Puerto%20Rico,American%20Congress%20on%20Latin%20America. 3) Rodríguez Soto, Isa. “Mutual Aid and Survival as Resistance in Puerto Rico.” NACLA, August 31, 2020. https://nacla.org/news/2020/08/07/mutual-aid-and-survival-resistance-puerto-rico. 4) Kropotkin, Petr Alekseevich. El Apoyo Mutuo: un factór de la evolución. Translated by Juventud Literaria. Barcelona: Editorial B. Bauza, n.d. 5) Red de Apoyo Mutuo. “Principios.” Red de Apoyo Mutuo, 2018. https://redapoyomutuo.com/principios.
Narcoeconomy	Refers to the intertwining of an informal and illegal economy and a local and international formal economy around drug trafficking. The circuit of production, trade, distribution, commerce and sale of drugs intertwines the informal and formal economies both through modalities of violence and apparatuses of state regulation and control and through illegal, semi-legal, and legal business and financial strategies. The narcoeconomy not only refers to the economy of drug trafficking, and its modalities of violence, but includes symbolic and cultural aspects produced in this context at the local, regional, and international level.	1) Lautaro Gómez Sepliarsky, “Algunos elementos para entender la economía del narcotráfico,” Passagens 10:2 (2018). 2) Miriam Muñiz-Varela, Adiós a la economía (San Juan: Ediciones Callejón, 2013). Sayak Valencia, Capitalismo gore (Ciudad de México: Paidós, 2018).
Nataional Strike	Like the strike, the national strike is a collective action to stop work not only in a specific labor context but at the national level in order to exert political pressure. While the strike can be seen as a cessation of activities to pressure negotiation towards better working conditions, the national strike has also been used as a political action beyond unions and their particular purpose, pointing to an economic and political systemic situation with broad support from various sectors of the country joining the action. Collective organization and bargaining as well as strikes are constitutional rights in Puerto Rico.	1) Alejandra Azuero, El paro como teoría: Historia del presente y estallido en Colombia (Barcelona: Herder, 2023). 2) César Pérez-Lizasuain, Rebelión, no-derecho y poder estudiantil: la huelga de 2010 en la Universidad de Puerto Rico (Cabo Rojo: Editora Educación Emergente, 2018). 3) Héctor Meléndez, “La huelga y sus significados.” 80grados (2017). 4) Marisol LeBrón, Policing Life and Death: Race, Violence, and Resistance in Puerto Rico (Oakland: University of California Press, 2019). 5) Rocío Zambrana, “Pasarse Políticamente – Interrupting Neoliberal Temporalities in Puerto Rico,” Collective Temporalities: Decolonial Perspectives, ed. María del Rosario Acosta and Gustavo Quintero, diacritics 46:2 (2018).
Nation-State (concept)	Legal-political configuration of Eurocentric modernity that organizes a territory with appeals to an idea of a nation. The Treaty of Westphalia in the 17th century is usually cited as the beginning of an era of delimitation of territories as states based on the Western notion sovereignty, initiating an international sphere in relation to the nation-state. See also status.	1) Anderson, Bennedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism. Verso, 1991. 2) Anderson, Benedict. "Imagined communities: Reflections on the origin and spread of nationalism." In The new social theory reader. Routledge, 2020. 3) Balibar, Etienne. "The nation form: history and ideology." Review (Fernand Braudel Center) (1990). 4) Butler, Judith, and Gayatri Chakravorty Spivak. "Who sings the nation-state." Language, politics, belonging (2007). 5) Mendoza, Breny. "The Question of the Coloniality of Democracy." Decolonial Feminism in Abya Yala: Caribbean, Meso, and South American Contributions and Challenges (2022).
Nationalism	Refers to a sociopolitical and ideological articulation based on a shared history and a link with the territory that sustains a collective identity. In the colonial and postcolonial context, nationalism is seen as the axis of struggles for independence, placing identity (whether cultural o historic and sociopolitical) as central to the nation-state. Various currents of decolonial thought and praxis understand the nation as those bonds that exceed the political apparatus of capitalist modernity, the state, situating the notion of nation in a community forged in, for example, the counterplantation	1) Aníbal Quijano, “Colonialidad del Poder y Clasificación Social,” Journal of World-Systems Research 1:2 (2000). 2) Carlos Pabón, Nación postmortem: ensayos sobre los tiempos de insoportable ambigüedad (San Juan: Ediciones Callejón, 2002). 3) Juan Manuel Carrión, Voluntad de nación: ensayos sobre el nacionalismo en Puerto Rico (Bogotá: Ediciones Nueva Aurora, 1996). 4) Jean Casimir, The Haitians: A Decolonial History, trad. Laurent Dubois (Chapel Hill: North Carolina Press, 2020). 5) Rafael Bernabe, Manual para organizar velorios (notas sobre la muerte de la nación) (Río Piedras: Huracán, 2003). 6) Silvia Álvarez Curbelo, Del Nacionalismo al Populismo: Cultura y Política en Puerto Rico (Río Piedras: Huracán, 1993).
Nature-Culture Duality	From the perspective of Eurocentric capitalist modernity, the earth and its ecosystems are seen as “nature” – that which can be studied, known, manipulated, that which gives life or makes possible life but is not itself an agent in/of its own world. Culture, on the other hand, is that activity of meaning making, of world building, with a given history that defines the “human.” A decolonial perspective questions this duality in terms of the continuity of life and what gives life as both agents, as in effect both living without understanding either as a ‘specimen’ or resource to exploit.	1) de Castro, Eduardo Viveiros. "Perspectivismo y multinaturalismo en la América indígena." Racionalidad y Discurso Mítico, 1st ed.; De Olivos, M., Ed (2004). 2)Kothari, Ashish, Ariel Salleh, Arturo Escobar, Federico Demaria, and Alberto Acosta. Pluriverso: un diccionario del posdesarrollo. Editorial Abya-Yala, 2019.
Necropolitics	Term coined by the Cameroonian philosopher Achille Mbembe that transformed the notion of biopolitics, and hence the concept of biopower, of French philosopher Michel Foucault. While, for Foucault, biopolitics refers to the control of populations based on the regulation and administration of life, through political and legal apparatuses, for Mbembe, necropolitics refers to the power of the sovereign to decide who lives and who dies through political and legal apparatuses and modalities of explicit violence or violence by attrition. Necropolitics, then, means a form of control and administration of populations oriented towards letting die instead of making live (or making live through ‘letting’ die).	1) Achille Mbembe, “Necropolitics,” Public Culture 15:1 (2003).
Neo-taíno movement	Emerges in the Caribbean diaspora in the United States and is linked to Native American groups in the United States and North America. The movement stakes a claim for the territory based on indigenous identity, seeking to combat the idea of a genocide of the Taíno people consummated in the Puerto Rican archipelago.	1) Sherina Feliciano-Santos, A Contested Caribbean Indigeneity: Language, Social Practice, and Identity within Puerto Rican Taíno Activism (New Brunswick: Rutgers University Press, 2021). 2) Taíno Revival: Critical Perspectives on Puerto Rican Identity and Cultural Politics, Gabriel Haslip-Viera, ed. (Princeton: Marcus Wiener Publishers, 2001). 3) Yolanda Martínez-San Miguel, “Los perversos indigenismos caribeños,” Caribbean Studies, 36:2 (2008).
Neocolonism	Refers to the continuation of the colonial order after processes of decolonization and independence through economic, political, and cultural control. “Development”, debt, and the economic and political relation between the metropolis and the criollo elites play an important role in perpetuating colonial control. Accounts of economic-political underdevelopment in Latin America, Africa, and the Caribbean emphasize colonial continuity as an aspect of imperialism, while decolonial accounts emphasize colonial continuity as the perpetuation of the racial order articulated by conquest and the trade-plantation complex. This racial order is expressed in economic and political control, but it survives even anti-colonial, neocolonial, and anti-imperialist projects.	1) Aníbal Quijano, “Dependencia, Cambio Social y Urbanización,” Revista Mexicana de Sociología 30:3 (1968). 2) Frantz Fanon, Los condenados de la tierra, trad. Julieta Campos (México: FCE, 2018). 3) Kwame Nkrumah, Neo-Colonialism: The Last Stage of Imperialism (Bedford: Panaf, 1970).
Neoliberal Order	Refers to the legal, political, and economic order installed through the replacement of the welfare state in the mid-twentieth century transferring the cost of social reproduction from the state to populations through privatization, subcontracting of public services, deregulation of the financial sector, tax exemptions for corporations and the rich while pursuing regressive taxation for the working class and the middle class. Furthermore, it is reproduced through the military apparatus and explicit violence, since its birth in Chile, through coups d'état, declarations of state of emergency, the privatization of regulatory institutions such as detention centers on the borders and the prison industrial complex.	1) Agustín Laó Montes, “Neoliberalismo racial y políticas afrolatinoamericanas de cara a la crisis global,” Afrodecendencias: voces en resistencia, Rosa Campoalegre Septien, ed. (Buenos Aires: CLASCO, 2018). 2) Aihwa Ong, Neoliberalism as Exception: Mutations in Citizenship and Sovereignty (Durham: Duke University Press, 2006). 3) José Atiles-Osoria, Apuntes para abandonar el derecho: estado de excepción colonial en Puerto Rico (Cabo Rojo: Editora Educación Emergente, 2016). 4) Miriam Muñiz-Varela, Adiós a la economía (San Juan: Ediciones Callejón, 2013). 5) Rocío Zambrana, Deudas coloniales: El caso de Puerto Rico, trad. Raquel Salas Rivera (Cabo Rojo: Editora Educación Emergente, 2022). 6) Verónica Gago, La razón neoliberal: economías barrocas y pragmática popular (Madrid, España: Traficantes de Sueños, 2015).
Neoliberal State	If neoliberalism can be defined as a set of economic policies that, beginning in the 1970s, transfer the cost of social reproduction from the state to the populations through privatization, subcontracting of public services, the deregulation of the financial sector, and the tax policy that favors corporations and the rich, the neoliberal state is the political apparatus that administers what Maurizio Lazzarato calls this redistribution of wealth from the poor and the working class to the rich.	1) Foucault, Michel, et al. Nacimiento de la biopolítica: curso del Collège de France (1978-1979). Madrid: Akal, 2016. 2) Foucault, Michel. Seguridad, territorio, población: curso en el Collège de France (1978-1979). Traducido por Horacio Pons. Buenos Aires: Fondo de Cultura Económica de Argentina, 2006. 3) Foucault, Michel. Defender la sociedad: curso en Collège de France (1975-1976). Traducido por Horacio Pons. Buenos Aires: Fondo de Cultura Económica, 2000. 4) Harvey, David. A brief history of neoliberalism. Oxford University Press, USA, 2007. 5) Ong, Aihwa. Neoliberalism as Exception: Mutations in Citizenship and Sovereignty. Duke University Press, 2006. 6) Zambrana, Rocío. Deudas coloniales: El caso de Puerto Rico. Trad. Raquel Salas Rivera. Editora Educación Emergente, 2022.
Neoliberalism	Refers to the capitalist order that replaced the welfare state of the mid-twentieth century. Neoliberalism is a set of economic policies that since the 1970s have transferred the cost of social reproduction from the state to populations through privatization, outsourcing of public services, deregulation of the financial sector, tax exemptions for corporations and the rich while pursuing regressive taxation for the working and middle class. Furthermore, neoliberalism turns the economic subject from a worker, in the context of industrialization, or client, in the context of the welfare state, to a self-entrepreneur, who sees their talents and capabilities as human capital. The individual sees him or herself as an enterprise rather than labor force. Neoliberalism was established and is maintained through state violence and its apparatuses of regulation and control. The coup d'état that removed the socialist democratically elect Salvador Allende from power in Chile in 1973 is the historic event that begins the neoliberal era. Financialized neoliberalism, in which speculation with even regressive phenomena such as market collapse or unpayable debt, was installed as the axis of accumulation with the global financial crisis of 2008.	1) Aihwa Ong, Neoliberalism as Exception: Mutations in Citizenship and Sovereignty (Durham: Duke University Press, 2006). 2) Agustín Laó Montes, “Neoliberalismo racial y políticas afrolatinoamericanas de cara a la crisis global,” Afrodecendencias: voces en resistencia, Rosa Campoalegre Septien, ed. (Buenos Aires: CLASCO, 2018). 3) Carlos Pabón, Mínima política: textos breves y fragmentos sobre la crisis contemporánea (San Juan: La Secta de los Perros, 2015). 4) José Atiles-Osoria, Apuntes para abandonar el derecho: estado de excepción colonial en Puerto Rico (Cabo Rojo: Editora Educación Emergente, 2016). 5)Miguel Rodríguez Casellas, “Echarpalantismo,” 80grados (2013). 6) Miriam Muñiz-Varela, Adiós a la economía (San Juan: Ediciones Callejón, 2013). 7) Rocío Zambrana, Deudas coloniales: El caso de Puerto Rico, trad. Raquel Salas Rivera (Cabo Rojo: Editora Educación Emergente, 2022). Verónica Gago, La razón neoliberal: economías barrocas y pragmática popular (Madrid: Traficantes de Sueños, 2015).
NGOization	Refers to the neutralization of collective action and resistance by the installation of the colonial capitalist modern episteme through imperatives introduced in financial support offered by non-governmental organizations. NGOzation refers to the installation of ideas and norms of the modern colonial sex-gender order, its idea of Woman, for example, as well as the racial order, with developmentalist ideas that understand non-Western ways of life as sites of poverty to be integrated into the global economy of Western modernity. It also refers to the presence of imperatives in the organization of labor, time, and the production of “products” by non-governmental organizations that derail attention from the needs of a community as defined by the community. In general, it refers to the non-governmental industrial complex that generates an economy, linking public policies, knowledge production, and services with imperatives traversed by economic interests.	1) INCITE! Women of Color Against Violence, The Revolution Will Not Be Funded Beyond the Non-Profit Industrial Complex (Durham: Duke University Press, 2017). 2) Jules Falquet, “Las «Feministas autónomas» latinoamericanas y caribeñas: veinte años de disidencias,” Universitas humanística 78 (2014). 3) Sonia E. Alvarez, “Beyond NGOization? Reflections from Latin America,” Theorizing NGOs: States, Feminisms, and Neoliberalism, Victoria Bernal e Inderpal Grewal, eds. (Durham: Duke University Press, 2014).
Pacifist Movement (Pacifism)	Refers to groups, organizations or individuals against violence, war, and militarism or the military apparatus in general, understanding them as unjustifiable. Pacifism advocates non-violence and forms of conflict resolution through dialogue, consensus, or mediation.	1) Andrea Friedman, “The Empire at Home: Radical Pacifism and Puerto Rico in the 1950s,” A New Insurgency: The Port Huron Statement and Its Times, Howard Brick y Gregory Parker, eds. (Ann Arbor: Maize, 2015). 2) Pacifism’s Appeal: Ethos, History, Politics, Barbara Segaert et al., eds. (Berlin: Springer, 2019).
Palenques	Community of maroons, that is, of enslaved people who fled the plantation. The term is synonymous with quilombo, a term used in South America, specifically Brazil, to refer to maroon communities. The word comes from wooden enclosure, therefore refers to a kind of walled city, but it extends to the imaginary of a space of resistance to the colonial order of slavery and creation of a world beyond that order. Palenques could be made up of small groups that remained together for a small period of time or be town with a structure of governance, economy, and culture. In the case of San Basilio de Palenque in the Colombian Caribbean, the palenque received recognition from the colonial state, although they were also sieged. In 2023, this community received collective land title. Palenques maintained interaction – cooperation, coexistence, or tension – with indigenous communities, including those fleeing the colonial order as well. Today, maroon communities and communities of maroon descendants persist in Abya Yala.	1) Celenis Rodríguez Moreno y Yuderkys Espinosa Miñoso, “Hacia la recuperación de una memoria de resistencia afrocaribeña a partir de los relatos de abuelas, madres e hijas de la comunidad Los Mercedes, República Dominicana” (Buenos Aires: CLACSO, 2020). 2) Guillermo Baralt, Esclavos rebeldes: conspiraciones y sublevaciones de esclavos en Puerto Rico (1795-1873) (Río Piedras: Huracán, 1981). 3) Pedro Lebrón, Filosofía del Cimarronaje (Cabo Rojo: Editora Educación Emergente, 2020). 4) Richard Price, Maroon Societies: Rebel Slave Communities in the Americas (Baltimore: Johns Hopkins, 1999).
Paradigm of Racial Classification (coloniality)	Refers to the production of an epistemic system organized around a hierarchy based on the notion of race. From a decolonial perspective, the racial order of the modern capitalist colonial world was produced through the trade-plantation complex initiated with the entry of the Portuguese into the African continent and the trade with African captives in the Mediterranean during the early 15th century. A racial order begins to be articulated with the distinction between North Africa and sub-Saharan Africa, based on medieval imagery that associated blackness with sin. However, with the conquest of Abya Yala at the end of the 15th century, the enslavement and then the subjection to servitude of originary peoples of these lands, an imaginary based on the “civilizing” project of Iberian Christianization developed. The transshipment of African captives to the “New World” to serve as enslaved labor on American plantations is added to this process. A social classification, based on the idea of a racial hierarchy, reduced the multiple peoples on the African continent to “Black” and the multiple peoples in Abya Yala to “Indigenous,” linking whiteness to humanity.	1) Aníbal Quijano, “Colonialidad del Poder y Clasificación Social,” Journal of World-Systems Research 1:2 (2000). 2) Aníbal Quijano, “Qué tal Raza!” Revista del CESLA 1 (2000). 3) Eduardo Restrepo and Axel Rojas, Inflexión decolonial: fuentes, conceptos y cuestionamientos (Popayán: Editorial Universidad del Cauca, 2010). 4) María Lugones, “Heterosexualism and the Colonial / Modern Gender System.” Hypatia 22, no. 1 (2007). 5) Ramon Grosfoguel, “Pensamiento descolonial afro-caribeño: una breve introducción,” Tabula Rasa 35 (2020). 6) Sylvia Wynter, “Unsettling the Coloniality of Being/Power/Truth/Freedom: Towards the Human, After Man, Its Overrepresentation—An Argument,” CR: The New Centennial Review 3:3 (2003).
Paradise	Key metaphor in the articulation of “the Caribbean” as a perpetual space of exploitation, extraction, and impunity. This image indicates, but hides, the processes of colonization and slavery, including commercial and financial structures, of the trade-plantation complex. Today it is central to the tourist economy and, in general, the visitor economy; the tax haven and the generation of profit through semi-legal or illegal financial activities, including tax evasion; and speculation with land and coasts through processes of enclosure. “The Caribbean” is a paradise in being an image outside of historical time, of rest, pleasure, joy, and fertility. In reality, that rest, pleasure, joy, and fertility is for another, denied for inhabitants; it serves as a central axis of extraction of profit and resources for another.	1) Angelique Nixon, Resisting Paradise (Jackson: University Press of Mississippi, 2017).2) Ian Gregory Strachan, Paradise and Plantation (Charlottesville: University of Virginia Press, 2002). 3) Marina Reyes Franco, “Puerta de Tierra, paraíso tropical,” Terremoto (2018). 4) Marina Reyes Franco, “Resisting Paradise,” (2018): https://apexart.org/exhibitions/reyes-franco.php/?utm_source=eflux&utm_medium=announcement&utm_campaign=season1819. 5) Marina Reyes Franco, Trópico es Político: Arte Contemporáneo bajo el régimen de la economía del visitante (Americas Society Exhibitions). Catálogo de la exhibición curada por Marina Reyes Franco, Museo de Arte Contemporáneo de Puerto Rico (2023). 6) Mimi Sheller, Consuming the Caribbean (London: Routledge, 2003).
Participante Observation	A social-scientific method, especially in the field of anthropology, articulated in a decolonial key by the anthropologist Orlando Fals Borda. It breaks with the Western tradition that distinguishes between the object of study and the subject who investigates. It is based on the premise that participatory research emanates from “communicative interaction,” which sustains dialogue in which there is “mutual learning” thanks to “mutual trust” between the researcher and the researched. For Fals Borda, this conjuncts academic knowledge and popular knowledge in order to build “counterpower” – “popular power”. A holistic epistemology based on the theory of communicative action, instead of instrumental interaction, as developed by the German philosopher Jürgen Habermas, dismantles the asymmetry between the researcher and the researched as well as interrupts the epistemic colonization and epistemic extractivism of anthropology and other social sciences.	1) Orlando Fals Borda, “Experiencias Histórico-Prácticas,” Orlando Fals Borda: Una sociología sentipensante para América Latina, ed. Víctor Manuel Montayo (Buenos Aires: CLACSO, 2015).
Particularism-Universalism Duality	Logical as well as sociopolitical and historical distinction that specifies principles that reflect and/or should be available to all people versus those that encompass experiences of specific groups or individuals. Marxism, feminism, and decolonial thought have understood the universalism-particularism duality based on the argument that the conditions of a specific group illuminate the character of the social totality, establishing universal principles in a concrete way. For example, the position of the worker, subaltern or colonial subject, of women or sex-gender dissidents illuminate the structure of capitalism, colonialism, the modern colonial gender system that produces ideas of the universal. This argument thus also seeks to question false universalisms that only represent the experiences, ideas, and desires of populations in positions of power	1) Castro-Gómez, Santiago. ¿Qué hacer con los universalismos occidentales?” Raíces comunes e historias compartidas (2017). 2) Chakrabarty, Dipesh. "Universalism and Belonging in the Logic of Capital." Public Culture 12, no. 3 (2000). 3) Zerilli, Linda MG. "This universalism which is not one." Diacritics (1998).
Patriarchy	Refers to the economic, political, and social order based on the subordination of women, thus is a core concept for feminism and the articulation of the political subject Women. The subject of power is understood as the white male property owner and citizen. Decolonial feminism, like some black and communitarian or indigenous feminisms, questions the naturalization of the concept of patriarchy, challenging the idea that every social order is based on the power of men and the subordination of women, but also the idea that every social organization is governed by the masculine-feminine binary. Furthermore, decolonial feminism questions the idea that masculinity is a homogeneous experience, pointing to the difference in power and status between white men and racialized men who do not qualify as the patriarch in the social totality. Finally, there is a debate within decolonial feminism in which patriarchy represents a way of imposing the Western sex-gender order and therefore an expression of the coloniality of gender, while other authors argue that patriarchy existed prior to the European invasion in Abya Yala, although colonialism turns it into a lethal order.	1) Gerda Lerner, La creación del patriarcado, trad. Mónica Tusell (Barcelona: Editorial Crítica, 1990). 2) María Lugones, “Heterosexualism and the Colonial / Modern Gender System.” Hypatia 22:1 (2007). 3) Rita Segato, “Género y colonialidad: del patriarcado comunitario de baja intensidad al patriarcado modern de alta intensidad,” La crítica de la colonialidad en ocho ensayos (Buenos Aires: Prometeo, 2013). 4) Xochitl Leyva Solano y Rosalba Icaza, eds. En tiempos de muerte: cuerpos, rebeldías, resistencias (Buenos Aires: CLACSO, 2019).
Philantropy	From a decolonial perspective, philanthropy can operate as an apparatus of coloniality, installing modern capitalist colonial rationality through forms of financing that aim to contribute to a cause relevant to a community. Philanthropy, in this sense, is a topic related to Non-Governmental Organizations and the imperatives that impact the struggles and wishes defined by and for a community.	Alvarez, Sonia E. "Beyond NGO‐ization?: Reflections from Latin America." Development 52, no. 2 (2009). 2) Falquet, Jules. "Las «Feministas autónomas» latinoamericanas y caribeñas: veinte años de disidencias." Universitas humanística 78 (2014). 3) INCITE! Women of Color Against Violence. The revolution will not be funded: Beyond the non-profit industrial complex. Duke University Press, 2020.
Plantation Economy	The plantation economy, or system, or complex, according to Caribbean thinkers, refers to a socioeconomic and political system of extraction and exploitation without return, based on a racial order, developed in early modernity in the context of the trade with African captives and the development of racial slavery. It implies an organization of forced labor and mobility, legal, semi-legal, and illegal commercial flows, and forms of financing and speculative apparatuses that gave birth to the modern capitalist world. In the contemporary Caribbean, for example, the longue durée of the plantation economy is evident in tax havens, tourism, and speculation with land.	1) Best, Lloyd A. "Outlines of a model of pure plantation economy." Social and economic studies (1968). 2) Braudel, Fernand, and Georges DUBy. El mediterráneo. Vol. 1. Madrid: Espasa Calpe, 1987. 3) McKittrick, Katherine. "Plantation futures." Small axe (2013). 4) Mintz, Sidney Wilfred. Dulzura y poder: el lugar del azúcar en la historia moderna. Siglo xxi, 1996. 5) Zambrana, Rocío. "The Plantation Complex in the Colony of Puerto Rico: On material Conditions." Síntesis. Revista de Filosofía 4, no. 2 (2021).
Pluriverse	Concept that rejects the ontological reduction to one world by colonial capitalist modernity, particularly in the context of neoliberal globalization. Following the Zapatista principle of “a world where many worlds fit,” the idea of the pluriverse responds to the persistence of ontologies of indigenous, Afro-descendant, and peasant communities in resistance to the imperative of the development apparatus that not only displaces communities from their territories but also in effect it perpetuates a process of epistemicide and cultural annihilation for incorporation into the world of capitalist modernity. Therefore, neoliberal globalization continues what some thinkers call the first globalization with the conquest and the trade-plantation complex.	1) Arturo Escobar, Autonomía y diseño, trad. Cristóbal Gnecco (Popayán: Editorial de la Universidad del Cauca, 2016). 2) Pluriverso: Un diccionario del posdesarrollo, Ashish Kothari, Ariel Salleh, Arturo Escobar, Federico Demaría, y Alberto Acosta, eds. (Barcelona: Icara, 2019).
Politial Insurrection	Synonymous with rebellion; it is distinguished from revolution in being an uprising, either spontaneous or planned, of a group against a dominant class and the conditions that oppress it.	1) 5to centenario de la rebelión taína (1511-2011), Sebastián Robiou, ed. Instituto de Cultura Puertorriqueña, 2011.2 ) Baralt, Guillermo. Esclavos rebeldes: conspiraciones y sublevaciones de esclavos en Puerto Rico (1795-1873), Huracán, 1981. 3) Cancel-Sepúlveda, Mario. “Insurrección de Lares en la memoria de Ramón E. Betances Alacán,” 80grados (2019). 4) Seijo Bruno, Miñi. La Insurrección nacionalista en Puerto Rico: 1950. Edil, 1989.
Politica Status	The “status issue ” refers to the colonial situation of Puerto Rico. With Law 600 of 1950, the United States Congress allowed Puerto Rico to create its own constitution, configuring and establishing the Commonwealth after editing the proposed constitution and a vote in 1952. In 1953, the United Nations removed Puerto Rico from the list of non-self-governing territories. Nevertheless, Puerto Rico’s status as an unincorporated territory did not change, leaving the colonial relation intact. The question of status, then, refers to the still pending process of decolonization. This question has been considered based on three political options, annexation, some version of association, and independence. In Puerto Rico, six referendums have been held to specify the will of the Puerto Rican people, although none would be binding. The United States Congress continues to hold sovereignty over Puerto Rican territory.	1) Carlos Pabón, “Neoliberalismo, el estatus, y la política en común,” 80 grados (2020). 2) Frances Negrón-Muntaner, ed., None of the Above: Puerto Ricans in the Global Era (New York: Palgrave, 2007). 3) Mario Cancel-Sepúlveda, “Separatistas, anexionistas e independentistas: un balance ideológico,” 80 grados (2020). 4) Rafael Bernabe, “¿Revocar los Casos insulares? Algunas preguntas,” 80 grados (2022). 5) Ramón Grosfoguel y Frances Negrón-Muntaner, eds. Puerto Rican Jam: Essays on Culture and Politics (Minneapolis: University of Minnesota Press, 1997).
Political Parties	According to the Puerto Rico Electoral Code, a political party is “one with an electoral franchise and thus certified by the Commission, as long as it meets all the requirements set forth in the Article” of the Code. It is indicated that “they are private entities, but with broad public interest and constitutional recognition. Their purpose is to promote the freely associated participation of citizens in electoral processes in accordance with the programs, principles and ideas they postulate; and through universal, free, secret and direct suffrage.” Parties are limited to citizens and natural persons with free and voluntary membership. The “alliance or coalition” between parties, candidates or independent candidates is not permitted.	1) Código Electoral de Puerto Rico de 2020, Ley Núm. 58 de 20 de junio de 2020, Capítulo VI – Partidos Políticos: http://www.lexjuris.com/lexlex/leyes2020/lexl2020058-VI.htm.
Political Prisoners	People incarcerated for representing a threat or challenge to the hegemonic order, particularly the authority of a ruler or ruling elites, whether for economic, political, racial, religious reasons or reasons of gender and sexuality. These people do not commit crimes to satisfy an individual interest, but their action is to advance change regarding conditions of violence or collective inequality. Categories such as “terrorist” or, during the Cold War, “communist” are often used for political repression through imprisonment. The literature draws attention to the legal distinction of prisoners of conscience and political prisoners. In the colonial context, recall that international law recognizes colonialism as a crime against humanity and self-determination and independence of peoples as a right.	1) José ‘Ché’ Paralitici, Sentencia impuesta: 100 años de encarcelamientos por la independencia de Puerto Rico (San Juan: Ediciones Puerto, 2004). 2) José ‘Ché’ Paralitici, La represión contra el independentismo puertorriqueño (Cayey: Publicaciones Gaviota, 2011). 3) Michael González Cruz, Nacionalismo revolucionario puertorriqueño: la lucha armada, intelectuales y prisioneros políticos y de guerra (San Juan: Editorial Isla Negra, 2006).
Poltical Repression	Through apparatuses of surveillance, control, incarceration, torture, and other mechanisms, states exercise coercion, violent or subtle, of citizens in an attempt to suppress criticism, dissent, resistance, and rebellion. Political repression entails violation of civil, constitutional, and human rights. In Puerto Rico, political repression has been a constant of the Spanish and American colonial regimes. In the context of the American colonial regime (1898-), it has been evidenced by the suppression of organization and expression of nationalism and independence through practices of explicit violence, such as bombing, torture, massacre, and incarceration, as well as atmospheric violence, such as surveillance and “carpeteo” by intelligence agents. Anti-capitalist, feminist, anti-racist, and environmental political organizations have also been targets of political repression.	1) Christopher Gregory-Rivera, El gobierno te odia (Penumbra Foundation, 2023).Las carpetas: persecución política y derechos civiles en Puerto Rico, Ramón Bosque Pérez y José Javier Colón Morera, eds. (CIPDC: Río Piedras, P.R., 1973). 2) Ivonne Acosta, La mordaza (San Juan: Edil, 1987). 3) Ivonne Acosta, La palabra como delito:lLos discursos por los que condenaron a Pedro Albizu Campos 1948-1950 (San Juan: Editorial Cultural, 1993). 4) José Atiles-Osoria, “The Criminalization of Anticolonial Struggle in Puerto Rico,” Counter-Terrorism and State Political Violence: The ‘War on Terror’ as Terror, Scott Poynting y David Whyte, eds. (London: Routledge, 2012). 5) José Atiles-Osoria, “The Criminalization of Socio-Environmental Struggles in Puerto Rico,” Oñati Socio-Legal Series 4:1 (2012). 6) José Paralitici, La represión contra el independentismo puertorriqueño (San Juan: Ediciones Gaviota, 2011).7) Luis Nieves Falcón, Un siglo de represión política en Puerto Rico (1898-1998) (San Juan: Ediciones Puerto, 2009).
Popular Culture	Generally, popular culture is recognized as the culture that is predominant at a given time in society. Being a predominant culture, it is made by the daily interactions (small and large) of people's daily lives. Popular culture is embedded in the everyday use of common language, slang, proverbs, etc. It is also embedded in a society's popular foods, its clothing, its music, and its community rituals. A great challenge in defining popular culture is the extensive influence that the media has on how they manage to transform and manipulate the use of certain everyday elements of society. Popular culture is associated with mass culture because the reach of the media and the marketing of products within the capitalist system drives global consumerism and the common narrative. Global consumption focused on resources, objects and cultural practices is then socially reproduced and becomes popular culture. It is discussed that popular culture becomes a commodity when the market uses it to promote its consumption.	1) Kidd, Dustin. “Popular Culture.” Sociology, Oxford Bibliographies, February 8, 2021. https://doi.org/10.1093/obo/9780199756384-0193. 2) Delaney, Tim. “Pop Culture: An Overview.” Philosophy Now, 2007. https://philosophynow.org/issues/64/Pop_Culture_An_Overview.
Post-colonialism	Philosophical current of intellectuals from the Indian, Palestinian, and Algerian diaspora, among others, who developed a critique of the colonial order. Postcolonial thought is a current of critical theory, then, that offers an analysis of Otherness or alterity; of subalternity; of representation and the problem of language, speech, and listening of the colonial subject; and of the continuation of the colonial project through economic models such as underdevelopment. Furthermore, it theorizes colonial mimesis, that is, the racial and cultural norm that operates as an imperative for the colonial subject, who must act or embody the subjectivity of the colonist or the master but will never be able to do so without failing because difference and hierarchy that perpetuates the colonial world would cease to operate. Some thinkers include the concept of the postcolony in the African context as a branch of postcolonial thought, even though thinkers such as the Cameroonian Achille Mbembe focus rather on the continuation of the colonial order through arbitrary violence of sovereignty in the postcolony.	1) Achille Mbembe, On the Postcolony (Berkeley: University of California Press, 2001). 2) Aimé Cesaire, Discurso sobre colonialism, trad. Juanmari Madariaga (Madrid: Akal, 2006). 4) Boaventura de Sousa Santos, Poscolonialismo, descolonialidad y Epistemologías del Sur (Buenos Aires: CLACSO, 2022). 5) Estudios postcoloniales. Ensayos fundamentales (Madrid: Traficantes de Sueños, 2008). 6) Florencia Mallon, “Promesa y dilema de los estudios subalternos: Perspectivas desde la historiografía latinoamericana,”en Ileana Rodríguez, ed., Convergencia de tiempos: Estudios subalternos / contextos latinoamericanos (Amsterdam: Rodopi, 2001). 7) Frantz Fanon, Los condenados de la tierra, trad., Julieta Campos (México: FCE, 2018). 7) Gayatri Spivak, “Puede hablar el subalterno?” Revista Colombiana de Antropología 39 (2003). 8) Homi Bhabha, El lugar de la cultura, trad. Cesar Aira (Buenos Aires: Manantial, 2002). 9) Sidi Mohamed Omar, Los estudios post-coloniales: una introducción crítica (Castelló de la Plana: Publicacions de la Universitat Jaume I, 2007).
Post-modernism	Philosophical current that questioned the epistemic bases of modernity through the rejection of the dualisms of Western metaphysics; the modern subject defined by structures of self-reflection and transparency; the concept of non-contextualized truth; the feminine-masculine binary defined by the cisheteropatriarchal order; and a clear division between nature and culture. Postmodernism privileges the study of discourse and the operation of language as a determining element of reality, thus rejecting the idea of origin, essence, or principle beyond historical-social discursive determination.	1) Arturo Torrecilla, El espectro posmoderno: ecología, neoproletario, intelligentsia (San Juan: Publicaciones Puertorriqueñas, 1995). 2) Frances Negron-Muntaner, Boricua Pop: Puerto Ricans and the Latinization of American Culture (New York: New York University Press, 2004). Jürgen Habermas, “La modernidad, un proyecto incompleto,” extractado de Hal Foster, ed. La posmodernidad (CDMX: Editorial Kairós, 1988). 3) Globalización, nación, postmodernidad, Luis Felipe Diaz and Marc Zimmerman, ed. (San Juan: Ediciones La Casa, 2001). 4) Luis F. Coss, La nación en la orilla (San Juan: Punto de Encuentro, 1996). 5) Rafael Bernabé, Manual para organizar velorios. Notas sobre la muerte de la nación (Rio Piedras: Huracán, 2003). 6) Ramon Grosfoguel, Colonial Subjects: Puerto Ricans in a Global Perspective (Berkeley: University of California Press, 2003).
Postdevelopment	Theoretical framework that affirms a multiplicity of discourses and representations not mediated by the imperatives of the development apparatus. It questions the reduction of the territory and life to a resource, in fact, it resists its commodification, and aspires to a multiplicity of knowledge and strategies that focus local or autochthonous adaptations, subversions and resistances. Post-development initiatives attempt to disrupt the appropriation of what has been called nature and all life on Earth, and include initiatives such as the regeneration of ecosystems in order to restore biodiversity, the protection of life beyond market imperatives and the modern colonial episteme, among others.	1) Arizaldo Carvajal Burbano, “Sobre Desarrollo y postdesarrollo: Modelos y alternativas,” Signo pensam 30:58 (2011). 2) Arturo Escobar, Encountering Development: The Making and Unmaking of the Third World (Princeton: Princeton University Press, 1994). 3) Celenis Rodríguez Moreno, “Las políticas públicas de equidad de género: tecnologías de género modern colonial,” Revista Argumentos, Estudios Críticos de la Sociedad 97 (2021). 4) Pluriverso: Un diccionario del posdesarrollo, Ashish Kothari, Ariel Salleh, Arturo Escobar, Federico Demaría, y Alberto Acosta, eds. (Barcelona: Icara, 2019). 5) Victor Bretón y Solo de Zaldivar, Saturno devora a sus hijos. Miradas críticas sobre el desarrollo y sus promesas (Barcelona: Icaria 2010).
Precarious Population	The concept of precarity by theorists Judith Butler and Isabel Lowry indicate the systemic poverty induced or created by the state in its quality as sovereign by deciding who to make live and let die (see "necropolitics"). Economic interests linked to public policies, austerity, restructuring programs, and financial crises generate the attrition of populations already harmed by the long history of dispossession and exploitation of colonial capitalist modernity. Therefore, precarious populations tend to be a racialized populations. Statistics indicate that impoverished or working-class female heads of households tend to suffer the logic of attrition of dismantling of essential (public) services, rising costs of privatized services, regressive taxation, unemployment, and general economic decline. Neoliberal policies justify these measures as part of economic development or economic rescue, favoring the rich, corporations, and creditors through tax exemptions and other mechanisms.	Ariadna Godreau Aubert, Las propias: apuntes para una pedagogía de las endeudadas (Cabo Rojo: Editora Educación Emergente, 2018). 2)Isabell Lorey, State of Insecurity: Government of the Precarious (London: Verso, 2015). 3) Judith Butler, Precarious Life (London: Verso, 2004). 4) Linda Colón Reyes, Sobrevivencia, pobreza y “mantengo:” la política asistencialista estadounidense en Puerto Rico, el PAN y el TANF (San Juan: Callejón, 2011). 5) Linda Colón Reyes, La pobreza en Puerto Rico (Editorial Luna Nueva, 2015).
Precarity	Refers to poverty induced by neoliberal policies, particularly austerity. It marks processes of impoverishment by design, dislocating the idea of the liberal and neoliberal order that poverty is a mark of a failed economic subject that refuses to work or engage in entrepreneurship. Precariousness, therefore, is a way of governing especially neoliberal capitalist states through an idea of bourgeois sovereignty that accumulates through the dispossession of land, time, body, social bond.	1) Ariadna Godreau Aubert, Las propias: apuntes para una pedagogía de las endeudadas (Cabo Rojo: Editora Educación Emergente, 2018). Judith Butler, Precarious Life (London: Verso, 2004). 2) Isabell Lorey, State of Insecurity: Government of the Precarious (London: Verso, 2015). 3) Linda Colón Reyes, La pobreza en Puerto Rico (Editorial Luna Nueva, 2015).
Prejudice	Adopting the definition of The Antiracist Guide for Journalists in Spanish in the United States, prejudice is the “act of judging someone a priori, based on a preconceived idea and without knowing them, using as the only criterion some visible or known stereotype or characteristic. Generally, ‘racial prejudice’ is used to identify a negative prejudice which can result in discriminatory actions and practices such as excluding someone from the social group, treating them differently, or attacking them physically or psychologically. Prejudice can be directed towards an individual or towards a group.”	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020).
Prison Industrial Complex	The US abolitionist organization Critical Resistance explains that “the Prison Industrial Complex (PIC) is a term we use to describe the overlapping interests of government and industry that use surveillance, public policy, and incarceration as solutions to economic, social and political problems.” This has led to mass incarceration of the black and immigrant community in the United States. The "war on drugs" of the 1960s in the US led to disproportionate incarceration of people of color versus people. In addition, the PIC has added the contracting of immigration detention centers to the private industry which profits from higher detention rates and little supervision of their operations. Activist and scholar Angela Y. Davis argues that “prison construction and the subsequent push to fill these new structures with human bodies have been driven by ideologies of racism and the pursuit of profit.”	1) Goldberg, Eve, and Linda Evans. “Retomando ‘El Complejo Industrial Carcelario y La Economía Global.’” La publicación de Resistencia Crítica: La Abolicionista 23 (2014). https://criticalresistance.org/wp-content/uploads/2015/06/abby-23-spanish-final-reduced.pdf. 2) Davis, Angela Y. Are prisons obsolete? Seven Stories Press, 2011. 3) Ladipo, David. “El Crecimiento Del Complejo Carcelario-Industrial En Estados Unidos.” New Left Review, no. 7 (2011): 71–85. 4) “What Is the Prison Industrial Complex?” Tufts University Prison Divestment, 2023. https://sites.tufts.edu/prisondivestment/the-pic-and-mass-incarceration/.
Public- The Commons Duality	The notion of the public refers to goods or services tied to the state, legally configured around a relation with or in defense of Lockean private property that affirms the right of appropriation based on labor. The notion of the commons, on the other hand, refers to territory – water, land, etc. – which is not understood based on the modern colonial articulation of property, whether public or private. The notion of the commons can even be distinguished from Western notions of “nature” as something quantifiable, manipulable, and exploitable, designating the continuity of life or the living and that which gives life and is also life. The notion of body territory, for example, marks the continuity between the body and the territory through which any damage done to the territory is done to the body.	1) Cabnal, Lorena, Xochitl Leyva Solano, and Rosalba IZACA. En tiempos de muerte: cuerpos rebeldías resistencias. CLACSO, 2019. 2) Federici, Silvia. Calibán y la bruja: mujeres, cuerpo y acumulación originaria. Abya-Yala, 2016. 3) Érika Fontánez-Torres, El derecho a lo común. Laberinto, 2023.
Public-Private Duality	The notion of private property, consolidated in John Locke’s writings, indicates the natural right to the appropriation of land through labor. It included, however, an epistemic designation of occupied land if it was cultivated and marked according to the standards of European modernity. Therefore, the notion of terra nullis is central to understanding the notion of private property, since ideologically and legally any territory lacking such designation was understood as available to be appropriated, providing justification for settler colonialism, for example, in the American continent. Private property, then, designates use, exploitation, valorization, and exchange by and for the individual. Public, on the other hand, designates the use, exploitation, valorization, exchange of the state towards the needs and wishes of citizens.	1) Érika Fontánez-Torres, El derecho a lo común. Laberinto, 2023. 2) Federici, Silvia. Calibán y la bruja: mujeres, cuerpo y acumulación originaria. Abya-Yala, 2016. 3) Marx, Karl. Sobre la cuestión judía. Prometeo Libros Editorial, 2004.
Qgrobiological experimentation	See "Experimentation".	1) Atiles-Osoria, José. Apuntes para abandonar el derecho: estado de excepción colonial en Puerto Rico. Cabo Rojo: Editora Educación Emergente, 2016. 2) Fusté, José I. “Colonial Laboratories, Irreparable Subjects: The Experiment of ‘(B)ordering’ San Juan’s Public Housing Residents.” Social Identities 16, núm. 1 (2010). 3) García, Ana María. La operación. Ediciones Vitral, 1982. Ramos, Efrén Rivera. Foreign in a Domestic Sense: Puerto Rico, American Expansion, and the Constitution, Duke 2001. 4) Lamba-Nieves, Deepak, et al. “PROMESA: ¿Un experimento colonial fallido?” Center for New Economy Brief, 2021. 5) Llenín-Figueroa, Beatriz. Affect, archive, archipelago: Puerto Rico’s sovereign Caribbean lives. Rowman & Littlefield, 2022. 6) Mintz, Sidney Wilfred. Dulzura y poder: el lugar del azúcar en la historia moderna. Siglo xxi, 1996. 7) Rodriguez Moreno, Celenis. La metamorfosis de género: la plantación caribeña como laboratorio de sexo/género. Small Axe, por salir.
Qgroecological Struggles	In the Puerto Rican context, agroecological struggles are positioned in defense of the territory by fighting in defense of food sovereignty, that is to say, beyond food security. If agroecology is “a form of working the land without the use of chemicals, caring for and promoting natural processes that preserve soils and water sources, feed plants and protect crops,” as defined by Agroecology in Puerto Rico, agroecological struggles weave the sovereignty of the territory with the possibility of defining how to grow and manage food beyond importation. In Puerto Rico, 85% of what is consumed is imported, reflecting a colonial political economy that imagined development either through monoculture for export or other industries incentivized through tax exemptions. The importation of goods is impacted by the maritime commerce laws established by the Jones Act of 1920. The climate crisis also exposes Puerto Rico to food insecurity lacking of food sovereignty.	1) Febles, Nelson Álvarez, and Georges F. Félix. "Hurricane María, agroecology, and climate change resiliency." In Climate Justice and Community Renewal, Routledge, 2020. 2) Félix, Georges F. "Agroecology and food sovereignty in the Caribbean: Insights from Cuba, Puerto Rico, and Sint Maarten." In Routledge Handbook of Latin America and the Environment, Routledge, 2023. 3) Gerena, Carol E. Ramos. "Semillas de la Agroecología Escolar en Puerto Rico." https://unescopaz.uprrp.edu/documentos/Antologia25final/SemillasAgroecologiaEscolarPR.pdf. 4) https://www.agroecologiapr.org/index.htm. 5) https://pactosecosocialespr.com/.
Race	Adopting the definition of The Antiracist Guide for Journalists in Spanish in the United States, “a historically specific and non-universal concept of classification to differentiate some human beings from others through arbitrary criteria that may include physical appearance, belonging to an ethnic group or culture, the degree of “mixing” with other groups, language, and national origin, among others. With roots in the discourse of Christian supremacy in Europe in relation to Muslim Jews, the current concept of 'race' emerged with the expansionist colonizing project of Europe towards the areas that during colonization were renamed, after 1492, as Africa, America and the Caribbean. The concept was used to establish a hierarchical order in which white Europeans had greater rights, resources, and privileges than other groups. This hierarchy correlated the supposed race of non-European groups with categories such as savages and civilized as well as Christians and heretics in order to justify the dispossession of indigenous people, the enslavement of Africans, and indentured servitude of Chinese laborers. During the 19th century, various branches of Eurocentric science sought to justify racial hierarchies through theories that posited that the white race was genetically superior and that subordinate races could never achieve the same level of intelligence, beauty, and success. Although there is no basis for this conclusion and the current consensus is that the genetic differences between the so-called “races” are not significant and only the human race exists, the pseudoscientific notion of “race” continues to be used to explain and justify social inequalities as natural. The concept of “race” does exist as a social construct and has fundamental effects on individual lives and social structures. The classification of “white” confers privileges and assigns values (aesthetic, cultural and intellectual) denied to groups racialized as non-white. At the same time, racialized people have used the category of race to resist racism, affirm their identities, and create communities.”	1) Aníbal Quijano, “Colonialidad del Poder y Clasificación Social,” Journal of World-Systems Research 1:2 (2000). 2) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020).
Racial Capitalism	It refers to white imperial dominance over the power of capital on a general, global and intergenerational basis. Black people and communities of color are disproportionately affected by the theft and debt that the white imperial world imposes on them. The US dollar is the mechanism that controls the value of debts imposed on others and controls the payment of the same to imperial nations. Racial capitalism is a “mechanism of capitalist extraction and colonial governance” (Negrón-Muntaner). For example, in the Caribbean debt has been used to punish and impoverish a population to subordinate it, not only to citizens but also to its governance institutions. In Puerto Rico, the US strategy has been to progressively indebt the government with loans and bring them to a level of extreme precariousness for the entire archipelago to force them to limit their autonomy and development potential (Negrón-Muntaner).	1) Appel, Hannah, and Frances Negrón-Muntaner. “Será Otra Cosa: Deuda, Colonialismo y Castigo.” Translated by Rima Brusi. Claridad, May 17, 2022. https://claridadpuertorico.com/sera-otra-cosa-deuda-colonialismo-y-castigo/. 2) Leong, Nancy. “Racial Capitalism.” Harvard Law Review 123, no. 8 (June 2013). https://harvardlawreview.org/print/vol-126/racial-capitalism/. 3) Jodi Melamed. “Racial Capitalism.” Critical Ethnic Studies 1, no. 1 (2015): 76–85. https://doi.org/10.5749/jcritethnstud.1.1.0076.
Racial Discrimination	Adopting the definition of the Antiracist Guide for Spanish-Language Journalists in the United States, it refers to “discrimination based on race or color that consists of treating a person unfavorably because of characteristics associated with their perceived race (such as hair texture, hair color, etc. skin or certain features). Race/color discrimination can also refer to treating a person unfavorably because of being married to (or associated with) a racialized person, or because of the person’s relationship with a racial organization or group. For example, in several places around the world, including the United States, it has been documented how a housing appraiser will assign a higher value to the property if he assumes that the residents are white.” The guide's definition of the term “racism” distinguishes it from racial discrimination in a key way: “. . . As a concept and practice, “racism” is not the same as “prejudice” or “discrimination.” Racism is a comprehensive concept that combines not only instances of discrimination but the power to impose it in all social structures. For this reason, it includes both systemic dimensions such as the development of public policies, economic strategies, institutional cultures and patterns of representation in the media; as well as interpersonal dimensions related to racial harassment and internalized oppression. Racism manifests itself at the individual, institutional and cultural levels.” Reducing racism to discrimination therefore reduces a systemic phenomenon to an individual one in ways that impact how we imagine anti-racist interventions.	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos. Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020.
Racial Harmony	Racial harmony is a political attempt practiced by different countries to generate an environment of racial tolerance within their society by passing laws and public policy. This phenomenon was seen in Latin America during the Spanish-American Wars because the militia needed to enlist black people and there was fear that black people would rebel against the elite white class (Lasso, 32). However, racial harmony is discordant given the internalized and structural racism that exists within the societies of countries of African descent. Puerto Rico struggles with the myth of racial harmony when it speaks of "the mixture of the three races" as a symbol of patriotism and yet suffers from the mistaken idea that there is no racial hierarchy and internalized racism (Toro-Tulla). See "racial democracy".	1) Lasso, Marixa. “Un Mito Republicano de Armonía Racial: Raza y Patriotismo En Colombia, 1820-1812.” Revista de Estudios Sociales , no. 27 (August 2007). https://dialnet.unirioja.es/descarga/articulo/2551584.pdf. 2) Toro-Tulla, Harold. “La Mitología de La Armonía Racial En Puerto Rico.” El Vocero, October 27, 2011. https://grupocne.org/wp-content/uploads/2012/02/La_mitologia_de_la_armonia_racial27Oct11.pdf. 3) Amoo-Adare, Epifania Akosua. “Exploding the Myth of Racial Harmony: The Afro-Brazilian Female Experience.” Ufahamu: A Journal of African Studies 30, no. 2–3 (2004). https://doi.org/10.5070/f7302-3016534.
Racial Identification	Adopting the definition from the Antiracist Guide for Spanish-Language Journalists in the United States, “racial identification is the complex process by which institutions and discourses classify people and communities within a racial hierarchy, and how these understand themselves (or not) as racialized people. This process is always contextual, as there are variations in the number and content of racial categories, and how people understand themselves in relation to them. For example, a person who is classified as “white” in Puerto Rico or Mexico may be considered “colored” in the United States; a person designated “black” in the United States may be treated as “mulatto” in Cuba or Brazil."	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos. Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020.
Racial Violence	Refers to forms of discrimination, aggression, or structural or gratuitous force against people due to their racial identity. It differs from xenophobia in operating through implicit or explicit mechanisms that actualize the white supremacist order beyond migration, although xenophobia can be included here as a type of racial violence. It exercises economic or political control (practices of segregation, discrimination, or incarceration), gratuitous violence (killing of racialized people), and systematic discrimination through racial stereotypes (not only in the workplace but in the social context in general).	1) Alexander G. Weheliye, Habeas Viscus: Racializing Assemblages, Biopolitics, and Black Feminist Theories of the Human (Durham: Duke University Press, 2014). 2) Colectiva Feminista en Construcción, Manifiesto Antirracista (2020): https://www.colectivafeminista.org/nuestras-publicaciones. 3) Frank Wilderson, Red, White & Black (Durham: Duke University Press, 2010). 4) Katsí Yarí Rodríguez-Velázquez, “Degradando a la ‘yal’: Racialización y violencia antinegra en Puerto Rico, ”Afro-Hispanic Review 31:7 (2018).5) Marisol LeBrón, Policing Life and Death: Race, Violence, and Resistance in Puerto Rico (Oakland: University of California Press, 2019).
Racialization (processes of racialization)	Adopting the definition of The Antiracist Guide for Journalists in Spanish in the United States, this term “refers to the process and effect of imposing racial categories to designate or identify groups that have not previously been represented in that way. Examples include slavery, which classified as “Black” the diverse ethnic groups from Africa; the colonizers who identified heterogeneous groups originating from the Americas as “Indian,” or the federal government of the United States that identified people from various Latin American countries as “Hispanic.” The term “racialization” also draws attention to the fact that the process of designating people by their “race” is a process influenced by political, demographic and historical factors.” It should be added that “race” is the product of processes of racialization with a specific history and that are perpetuated by updating their effects in the present through new political, economic, and cultural formations.	1) Bárbara I. Abadía-Rexach, Musicalizando la raza: La racialización en Puerto Rico a través de la música (San Juan: Ediciones Puerto, 2012). 2) Color, raza y racialización en América y el Caribe, Consuelo Naranjo Orovio y Miguel Ángel Puig-Samper, eds. (Los Libros de la Catarata, 2022). 3) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020). 4) Ileana Rodriguez-Silva, Silencing Race: Disentangling Blackness, Colonialism and National Identities in Puerto Rico (London: Palgrave, 2012). 5) Isar Godreau, Scripts of Blackness: Race, Cultural Nationalism, and US Colonialism in Puerto Rico (Urbana: University of Illinois Press, 2015). 6) Isar Godreau y Yarimar Bonilla, “Nonsovereign Racecraft: How Colonialism, Debt, and Disaster are Transforming Puerto Rican Racial Subjectivities,” American Anthropologist 123:3 (2021). 7) José Luis González, “El país de cuatro pisos y otros ensayos (Río Piedras: Huracán, 1980). 8) María del Carmen Baerga, Negociaciones de sangre: dinámicas racializantes en el Puerto Rico decimonónico (San Juan: Universidad de Puerto Rico, Ediciones Castejón, 2015).
Racism	Adopting the definition of The Antiracist Guide for Journalists in Spanish in the United States , it refers to the “[i]nstitutionalized system of ideas and practices that classifies and privileges some groups of human beings over others, based on the false belief that a “race” has qualities or aptitudes superior to others. Racism as an ideological system justifies the subordination and exploitation of some racialized groups in favor of others. In post-slavery societies, racism is reproduced at several levels: through economic and cultural practices that privilege the European heritage as the beneficiaries of these systems of exploitation; through government inaction in the face of poverty and racial subordination that these systems generated; through learned patterns of behavior that justified such systems and through institutionalized practices that assign power and privileges to people classified as white over groups considered inferior in the racial scheme. Historically, the most subordinate groups in Latin America have been indigenous and Afro-descendant people. As a concept and practice, “racism” is not the same as “prejudice” or “discrimination.” Racism is a comprehensive concept that combines not only instances of discrimination but the power to impose it in all social structures. For this reason, it includes both systemic dimensions such as the development of public policies, economic strategies, institutional cultures and patterns of representation in the media; as well as interpersonal dimensions related to racial harassment and internalized oppression. Racism manifests itself at the individual, institutional and cultural levels.”	1) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020). 2) Isar Godreau, Mariolga Reyes Cruz, Mariluz Franco Ortiz, y Sherry Cuadrado, “The Lessons of Slavery: Discourses of Slavery, Mestizaje, and Blanqueamiento in an Elementary School in Puerto Rico,” American Ethnologist 35:1 (2008).
Ratial Determinism	Racial determinism is the occidentalized notion and biological idea that your race determines your risk for disease, cognitive and physical capabilities, position in society and cultural values such as work ethic and honesty. Since the rise of the colonial imposition up until the 20th century, much of the medical and anthropological epistemology has been from the perspective of the genetic superiority of the European white race. Hence, the medical understanding and treatment of people of color has been at a disadvantage. For years now, it has been proven by scientific data over and over again that there is no scientific proof of racial determinism or a "superior" race. The notion of race itself is understood as a social construct. These ideas of white superiority have been a social construct that have unjustly maintained people from diverse ethnic backgrounds at a disadvantage and have perpetuated oppression on a systemic level.	1) Byrd, W. Carson, and Matthew W. Hughney . “Born That Way? ‘Scientific’ Racism Is Creeping Back into Our Thinking. Here’s What to Watch out for.” The Washington Post, September 28, 2015. https://www.washingtonpost.com/news/monkey-cage/wp/2015/09/28/born-that-way-scientific-racism-is-creeping-back-into-our-thinking-heres-what-to-watch-out-for/. 2) Erickson, Paul. “Racial Determinism and Nineteenth Century Anthropology.” Man 9, no. 3 (1974): 489–91. http://www.jstor.org/stable/2800699. 3) BYRD, W. CARSON, and MATTHEW W. HUGHEY. “Introduction: Biological Determinism and Racial Essentialism: The Ideological Double Helix of Racial Inequality.” The Annals of the American Academy of Political and Social Science 661 (2015): 7–22. http://www.jstor.org/stable/24541868.
Real Estate Speculation	Investment scheme through the purchase of properties to resell them at a higher price or to generate profits through their monetization. Speculation increases the value of properties through different tactics that can include short-term rentals, real estate “flipping” (where you buy to remodel and sell at a higher price), “buy and hold” (where you buy and do not intervene, betting on an increase in price due to location), and gentrification.	1) Érika Fontánez-Torres, El derecho a lo común. Laberinto, 2023. 2) Érika Fontánez-Torres, Casa, Suelo, Título: Vivienda e Informalidad en Puerto Rico. Laberinto, 2020. 3) Harvey, David. Seventeen contradictions and the end of capitalism. Oxford University Press, USA, 2014. 4) Lamba-Nieves, Deepak, y Raúl Santiago-Bartolomei. “Who gets emergency housing relief? An analysis of FEMA individual assistance data after Hurricane María.” Housing Policy Debate 33, no. 5 (2023). 5) Santiago-Bartolomei, Raúl, Deepak Lamba-Nieves, Enrique Figueroa Grillasca, y Ysatis Santiago Venegas. “The Impact of Short-Term Rentals stylish Homeport Rico: 2014-2020.”
Rebellion	Refers to an uprising, either spontaneous or planned, of a group against a dominant class and the conditions that oppress it. Rebellion, then, is an act of resistance. Rebellion is usually distinguished from revolution, since revolution attempts to overthrow an existing government or social system and attempts or succeeds in putting in its place another political and socioeconomic structure. The term revolution is also used to mark changes in scientific, technological, social, and economic paradigms, while rebellion is used as a rejection and threat to a political order. The terms rebellion, revolt, and insurrection are often used synonymously, while the revolution achieves a change in government or paradigm.	1) 5to centenario de la rebelión taína (1511-2011), Sebastián Robiou, ed. (San Juan: Instituto de Cultura Puertorriqueña, 2011). 2) Guillermo Baralt, Esclavos rebeldes: conspiraciones y sublevaciones de esclavos en Puerto Rico (1795-1873) (Río Piedras: Huracán, 1981). 3) Mario Cancel-Sepúlveda, “Insurrección de Lares en la memoria de Ramón E. Betances Alacán,” 80grados (2019). 4) Miñi Seijo Bruno, La Insurrección nacionalista en Puerto Rico: 1950 (San Juan: Edil, 1989).
Rebellion or Insurrection of Enslaved People	In the context of the modern colonial world, which produced the capitalist order through the trade-plantation complex and conquest, enslaved people always resisted. The first rebellion of enslaved people in the New World was in Hispaniola, today the Dominican Republic and Haiti, in 1521 when a group of approximately twenty bozales (captive transshipped Africans) at the La Isabela sugar mill planned and executed it. Twelve days after the uprising, laws for greater control of enslaved people were put into effect. Nevertheless, the history of rebellions by enslaved people is substantive, and generated from maroon communities and maroon practices within the plantation (generating what Jean Casimir has called a counterplantation) to the Haitian revolution that saw the birth of the first Black republic of the hemisphere.	1) Antonio Pinto, “Negro sobre blanco: la conspiración esclava de 1812 en PR,” Caribbean Studies 40:1 (2012). 2) Arturo Morales Carrión, “La revolución haitiana y el movimiento antiesclavista en Puerto Rico,” Boletín de la Academia Puertorriqueña de la Historia 8:30 (1983).3) Francisco Moscoso, “Formas de resistencia de los esclavos en Puerto Rico,” en América Negra (Bogotá: Universidad Javeriana, 1995). 4) Guillermo Baralt, Esclavos rebeldes: conspiraciones y sublevaciones de esclavos en Puerto Rico (1795-1873) (Río Piedras: Huracán, 1981). 5) Luis Díaz Soler, La esclavitud negra en Puerto Rico (Río Piedras: Editorial UPR, 1999). 6) Ricardo Alegría, “Notas sobre la procedencia de los esclavos negros de Puerto Rico durante la segunda mitad del siglo XVI,” Revista de la Comisión Puertorriqueña para la Celebración del Quinto Centenario del descubrimiento de América y Puerto Rico (1990).
Recognition (identity)	Refers to inclusion of a previously discriminated, marginalized, and/or impoverished group to the order of rights. Recognition is identity-based when it considers the cultural aspects of said population, be it race, gender, ethnicity, etc., without necessarily intervening in the material conditions that marginalize or make these communities precarious. Identarian recognition implies a liberal framework, which seeks abstract equality, in other words, including a group as part of the possibility of equality without necessarily generating the economic and social conditions that would in fact allow them to participate as peers. See identity politics.	1) Axel Honneth, The Struggle for Recognition: The Moral Grammar of Social Conflict (Cambridge: MIT Press, 1996). 2) Axel Honneth y Nancy Fraser, Redistribution or Recognition? A Political-philosophical Exchange, trans. Joel Golb, James Ingram, and Christiane Wilke (London: Verso, 2003). 3) Judith Butler y Nancy Fraser, Redistribución o reconocimiento: un debate entre marxismo y feminismo, trad. Marta Malo de Molina Bodelón (Madrid: Traficantes de Sueños, 2017). 4) Simon Thompson, The Political Theory of Recognition: A Critical Introduction (London: Wiley, 2006).
Religious Fundamentalism	Refers to a theory or practice based on the literal interpretation of founding texts, or the literal application of the doctrine elaborated therein to the sociopolitical sphere.	1) Peels, Rik. "On defining ‘fundamentalism’." Religious Studies 59, no. 4 (2023). 2) Rivera Pagán, Luis N. “Fundamentalismo religioso, intolerancia y homofobia.” Puerto Rico y los derechos humanos: una intersección. Callejón, 2012.
Reparative or Restorative Justice	Refers to the philosophy and practice that views justice as a process of repairing past harms and dismantling systems that propagate them in the present, rather than pursuing punishment or repayment through punitive means. Reparations are exemplary in reparative or restorative justice, whether liberal in nature, with education projects, truth commissions and economic compensation within the parameters of the legal, state and economic system of capitalist modernity or, in a decolonial context, which implies dismantling systems that perpetuate harm in the present.	1) Agozino, B. Reparative justice: The final stage of decolonization. Punishment & Society, 23:5 (2021). 2) Beckles H. Britain’s Black Debt: Reparations Owed the Caribbean for Slavery and Native Genocide. University of the West Indies Press, 2013. 3) Figueroa-Vázquez, Yomaira. Diasporas descolonizadoras: cartografías radicales de literaturas afroatlánticas. Trad. Beatriz Llenin Figueroa. Editora Educación Emergente, 2023. 4) Zambrana, Rocío. Deudas coloniales: El caso de Puerto Rico. Trad. Raquel Salas Rivera. Editora Educación Emergente, 2022
Reproductive Labor	Refers to unpaid labor necessary for the reproduction of material and symbolic-cultural life. Physical or psychological care work, food, cleaning, language, values, cultural practices make up reproductive work. Social reproduction theory argues that this invisible labor largely falls to women and, in its decolonial version, to racialized women. Sometimes reproductive work is understood beyond the domestic sphere, therefore, in care work that contributes to the social process of reproducing the workforce and society in general, beyond the family unit. Reproductive labor, in this context, refers to the biological reproduction of the working class, whether by regulation of gestation processes or by regeneration of the working class in systems of domination such as slavery or servitude. Furthermore, it can refer to resources and infrastructure, such as essential services or ecological resources, that support social processes stable enough for the continuation of the capitalist world.	1) Nancy Fraser, Tithi Battacharya, y Cinzia Arruza. Manifiesto de un feminismo para el 99% Trad. Antoni Martínez Riu (Barcelona: Editorial Herder, 2019). 2) Silvia Federici, Calibán y la bruja: mujeres, cuerpos, y acumulación originaria. Trad. Verónica Hendel Leopoldo Sebastián Touz (Madrid: Traficantes de Sueños, 2010). 3) Silvia Federici, Revolución en punto cero: Trabajo domestico, reproducción y luchas feministas, trad. Carlos Fernández Guervós y Paula Martín Ponz (Madrid: Traficantes de Sueños, 2013). 4) Tithi Bhattacharya, ed. Social Reproduction Theory: Remapping Class, Recentering Oppression (Pluto Press, 2017).
Revolution	Change of political and therefore economic and social order, thereby installing a new order of power, system, or paradigm. It is usually distinguished from rebellion or insurrection, since these represent resistance, rejection, and a threat to order, but they do not necessarily consolidate as a new sociopolitical order. The term revolution has been used not only in the political sphere, such as the Haitian Revolution or the French Revolution, but also scientific, epistemic, economic, technological, and social spheres, such as the Scientific Revolution, the Industrial Revolution, or the Sexual Revolution. As a paradigm shift, revolutions reject fundamental principles of a body of knowledge, requiring the installation of new assumptions that organize scientific, technological, economic, or social activity.	1) Francisco Moscoso, La revolución puertorriqueña de 1868: el Grito de Lares (San Juan: Instituto de Cultura Puertorriqueña, 2003). 2) Frantz Fanon, Los condenados de la tierra, trad. Julieta Campos (México: FCE, 2018). 3) Hannah Arendt, Sobre la revolución, trad. Pedro Bravo (Madrid: Alianza, 2004). 4) Jean Casimir, The Haitians: A Decolonial History, trad. Laurent Dubois (Chapel Hill: North Carolina Press, 2020). 5) Michel-Roplh Truillot, Silenciando el pasado, trad. Miguel Ángel del Arco Blanco (Albolote: Comares, 2017). 6) Thomas Khun, La estructura de las revoluciones científicas, trad. Agustín Contin (CDMX: Fondo de Cultura Económica de México, 2004).
Right of the Nature	The Rights of Nature are defined as "the specific rights that Nature possesses, such as the right to exist, to maintain the functioning of its life cycles and to be restored when damaged; [its] particular elements and ecosystems are recognized as subjects of rights." Countries that recognize the rights of nature encourage their citizens to participate responsibly in its care.	1) Sagot Rodríguez , Álvaro. “Los Derechos de La Naturaleza, Una Visión Jurídica de Un Problema Paradigmático .” Revista Judicial, Poder Judicial de Costa Rica , no. 125 (2018): 63–102. https://www.corteidh.or.cr/tablas/r39465.pdf. 2) “La Carta de La Tierra - Earth Charter.” Carta de la Tierra, 2023. https://cartadelatierra.org/lea-la-carta-de-la-tierra/preambulo/. 3) “Ley Que Reconoce Los Derechos de La Naturaleza y Las Obligaciones Del Estado Relacionadas Con Estos Derechos (Ley No. 287): Observatorio Del Principio 10.” Ley que reconoce los derechos de la Naturaleza y las obligaciones del Estado relacionadas con estos derechos (Ley No. 287) \| Observatorio del Principio 10, n.d. https://observatoriop10.cepal.org/es/instrumento/ley-que-reconoce-derechos-la-naturaleza-obligaciones-estado-relacionadas-estos-derechos.
Right to a Health Environment	Since 1972, the United Nations declared it a fundamental human right to have "an environment of a quality that allows for a dignified life and well-being." For more than five decades, industrialized countries and young countries have been in dialogue about environmental concerns and the impacts on environmental quality and human well-being that certain economic developments and growth have caused. This declaration promoted the exercise of concrete actions towards fulfilling the recognition of this right.	1) “El Acceso a Un Medio Ambiente Limpio y Saludable Es Un Derecho Humano Universal.” Noticias Naciones Unidas, July 28, 2022. https://news.un.org/es/story/2022/07/1512242#:~:text=Los%20Estados%20miembros%20de%20la,el%20reconocimiento%20de%20este%20derecho.
Right to Accesibility	The United Nations states that the right to accessibility is "to enable persons with disabilities to live independently and participate fully in all aspects of life." In Article 9 of the right to accessibility, the State must guarantee full access with equal conditions to people with disabilities to all aspects of civil and community use, including the identification and elimination of obstacles and barriers to accessibility. Transportation, information, communications, technologies, information systems, access to private services, access to public services, etc. are some of the examples that people with disabilities in urban or rural areas must be guaranteed to enjoy.	1) “Article 9 - Accesibility .” United Nations, Department of Economic and Social Affairs, 2023. https://www.un.org/development/desa/disabilities/convention-on-the-rights-of-persons-with-disabilities/article-9-accessibility.html.
Right to Choose	The right to choose is the freedom to make decisions about one's own life and circumstances. The right to decide is defended from various legal perspectives, one of the most common being human rights. It refers to the autonomous and deliberative capacity that we all must make decisions in favor of our well-being regarding our bodies, our health, our education, our privacy, our consumption, etc. The debate on the right to decide about our health and our bodies has raised questions about the extent of power that the State has in intervening in medical procedures, such as abortions.	1) Bengoetxea Caballero , Joxerramon. “El Derecho a Decidir. Un Planteamiento Desde La Teoría Del Derecho Internacional.” Iura Vasconiae 12 (2015): 339–61. 2) Casanova, María Paula. “El Derecho a Decidir Sobre El Propio Cuerpo.” Diario El Derecho, April 23, 2012. https://www.ucalp.edu.ar/wp-content/uploads/2016/09/g-derecho-decidir-nuestro-cuerpo.pdf.
Right to Education	According to Article 26 of the United Nations Commissioner's Declaration of Human Rights: "1. Everyone has the right to education. Education must be free, at least as regards elementary and fundamental education. Elementary education shall be 2. Education will have as its objective the full development of the human personality and the strengthening of respect for human rights and fundamental freedoms, and 3. Parents will have the preferential right to choose the type of education that will be given to their children. children."	1) Asamblea General de las Naciones Unidas, La Declaración Universal de Derechos Humanos § (1948).
Right to Food	The United Nations declares the right to food as a human right. The UN defines it as follows: "The right to food is an inclusive right. It is not simply a right to a minimum ration of calories, proteins and other specific nutritional elements. It is a right to all the nutritional elements that a person needs to live a healthy and active life, and the means to have access to them."	1) Oficina del Alto Comisionado de las Naciones Unidas para los Derechos Humanos, El derecho a la alimentación adecuada § (2012). https://www.ohchr.org/sites/default/files/Documents/Publications/FactSheet34sp.pdf.
Right to Free Movement	According to Article 13 of the United Nations Declaration of Human Rights: "1. Everyone has the right to freedom of movement and to choose their residence within the territory of a State. 2. Every person has the right to leave any country, including their own, and to return to their country."	1) Asamblea General de las Naciones Unidas, La Declaración Universal de Derechos Humanos § (1948).
Right to Freedom	According to Article 3 and 4 of the United Nations Declaration of Human Rights: "Everyone has the right to life, liberty and security of person. No one shall be subjected to slavery or servitude, slavery or trafficking." of slaves are prohibited in all their forms."	1) Asamblea General de las Naciones Unidas, La Declaración Universal de Derechos Humanos § (1948).
Right to Land	According to a summary published by FIAN, a global human rights organization in favor of access to food and nutrition, they state that the right to land was declared a human right by the United Nations in 2018. Article 17 of the rights of Peasants and other people working in rural areas (UNDROP) declare that they have “the right to access, use and manage land, bodies of water, coastal waters, fisheries, pastures and forests in a sustainable way to achieve an adequate standard of living, have a place in which to live with security, peace and dignity and develop their culture.” It is also pointed out that in article 5 of UNDROP, “peasants and other people who work in rural areas have the right to access the natural resources present in their community that are necessary to enjoy adequate living conditions, and to use them in an appropriate manner.” sustainable". In addition, another element that the United Nations is working to implement is gender equality in the distribution and acquisition of land since "rural women represent 43% of the agricultural workforce."	1) Monsalve Suárez, Sofía, and Philip Seufert. “El Derecho a La Tierra y a Otros Recursos Naturales.” Serie UNDROP. FIAN, April 2021. https://www.fian.org/files/files/Derecho_a_la_Tierra_en_La_Declaracion_de_los_Derechos_Campesinos.pdf. 2) Halonen, Tarja. “Garantizar Los Derechos de Las Mujeres Sobre La Tierra Para Una Mayor Igualdad de Género, Seguridad Alimentaria y Empoderamiento Económico \| Naciones Unidas.” United Nations, June 12, 2023. https://www.un.org/es/cr%C3%B3nica-onu/garantizar-los-derechos-de-las-mujeres-sobre-la-tierra-para-una-mayor-igualdad-de-g%C3%A9nero.
Right to Life	According to Article 3 of the United Nations Declaration of Human Rights: "Everyone has the right to life, liberty and security of person." Also, it is declared according to Article 10 of the Committee on the Rights of Persons with Disabilities: "Persons with disabilities have the right to life. Countries must adopt all necessary measures to ensure that persons with disabilities can effectively enjoy this right. on equal terms with others."	1) Asamblea General de las Naciones Unidas, La Declaración Universal de Derechos Humanos § (1948). 2) “Convención de Las Naciones Unidas Sobre Los Derechos de Las Personas Con Discapacidad - Manual de Educación En Los Derechos Humanos Con Jóvenes - Www.Coe.Int.” Manual de Educación en los Derechos Humanos con jóvenes, n.d. https://www.coe.int/es/web/compass/convention-on-the-rights-of-persons-with-disabilities#:~:text=Art%C3%ADculo%2010%3A%20derecho%20a%20la,de%20condiciones%20con%20los%20dem%C3%A1s.
Right to Self-determination	According to Article 1(1)(3) of the United Nations Commissioner's International Pact on Civil and Political Rights, "all peoples have the right to self-determination." People can decide in freedom their political condition, whether secession or unification in terms of their political status, and they can decide on the degree of integration of a State. It is understood that people may be in the process of adjusting and/or going through various governance models, but while this occurs it will be within an exercise of protection of human rights and without discrimination.	1) Naciones Unidas, and Alfred de Zayas, “Apuntes prácticos para la apreciación; de actividades y alegaciones relativas al ejercicio pacífico y democrático; del derecho de libre determinacion de los pueblos” (n.d.).
Right to Sexuality	The right to sexual orientation is a protection of the human rights of people regardless of their sexual orientation or gender identity. Due to the increased global visibility of communities marginalized because of their sexual orientation or gender identity, the Human Rights Council created the Independent Expert on protection against violence and discrimination based on sexual orientation and gender identity in 2016. Currently It is chaired by Víctor Madrigal-Borloz. In his latest report to the United Nations General Assembly, the Independent Expert on protection against violence and discrimination based on sexual orientation or gender identity concludes that violence and discrimination against people based on their sexual orientation or gender identity Gender has its roots in colonialism. The impact that colonialism has on countries perpetuates the prejudices that exist about sexual orientation or gender identity.	1) “Independent Expert on Sexual Orientation and Gender Identity \| OHCHR.” United Nations, 2023. https://www.ohchr.org/en/special-procedures/ie-sexual-orientation-and-gender-identity. 2) Madrigal-Borloz, Victor. “Informe Del Experto Independiente Sobre La Protección Contra La Violencia y La Discriminación Por Motivos de Orientación Sexual o Identidad de Género, Víctor Madrigal-Borloz.” Naciones Unidas Asamblea General A/78/227 (July 25, 2023). https://documents-dds-ny.un.org/doc/UNDOC/GEN/N23/218/50/PDF/N2321850.pdf?OpenElement.
Right to Shelter	According to the legal issues glossary of Ayuda Legal PR, the Puerto Rican organization compiles the following definition: "According to the Committee on Economic, Social and Cultural Rights of the United Nations, the right to adequate housing is considered the right to live in security, peace and dignity somewhere. The right to adequate housing is considered a human right, as part of an adequate standard of living. This right includes the following freedoms: protection against forced eviction, arbitrary destruction and demolition of the home; right to be free from arbitrary interference in home, privacy and families; the right to choose residence, determine where to live and the right to freedom of movement."	1) Ayuda Legal Puerto Rico. “El Derecho a Una Vivienda Adecuada.” In Ayuda Legal PR, 2023. https://ayudalegalpr.org/resource/el-derecho-a-una-vivienda-adecuada.
Right to Vote	The right to vote is the right that all citizens of a democratic system have to a free and secret vote. According to the PR Legal Aid glossary, "the vote is free when no one forces you to vote for a political party or a particular candidate...[and] the vote is secret precisely to prevent them from controlling the decisions of the voters."	1) Ayuda Legal Puerto Rico. “Su voto es secreto” In Ayuda Legal PR, 2023. https://ayudalegalpr.org/resource/tu-voto-es-secreto. 2) Ayuda Legal Puerto Rico. “Derecho al voto.” In Ayuda Legal PR, 2023. https://ayudalegalpr.org/resource/tu-voto-es-secreto.
Rigjt to Freedom of Expression	According to Article 19 of the United Nations Declaration of Human Rights: "Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference, to seek and receive information and opinions, and to disseminate them, without limitation of borders, by any means of expression."	1) Asamblea General de las Naciones Unidas, La Declaración Universal de Derechos Humanos § (1948).
Secularism	Indicates the modern Western value of the separation of religion and state in order to affirm the religious plurality of a multicultural democracy.	1) Osorio, Carlos Rojas. Puerto Rico: humanismo y soberanía. Abacoa, 2013.
Self-determination	In legal terms, self-determination speaks about the right that countries have to direct their own futures and decide their own political status vis-à-vis other countries in the world. In social terms, it refers to the ability of people, groups and communities to recognize the demands of their context and respond autonomously to move towards their collective well-being (Ortiz Torres). In the context of Puerto Rico, an unincorporated territory of the United States, that is, a colony of the United States, there is a debate about the legal self-determination of the political status of Puerto Rico and the right of Puerto Ricans to decide their future in the world, which continues without a strong resolution (Gorrín-Peralta). In addition to and parallel to, there is reflection about self-determination that is not concerned with political status but with the social and community vision that occurs at a collective level, thinking critically of the collective identification of needs and solutions to the community's problems and seeking to implement changes on a larger scale.	1) Gorrín Peralta, Carlos. “Constitucionalismo Colonial y Autodeterminación de Puerto Rico.” Revista Jurídica U.I.P.R., 7, LI, no. 1 (2016): 7–36. https://www.derecho.inter.edu/wp-content/uploads/2022/03/CONSTITUCIONALISMO-COLONIAL-Y-AUTODETERMINACION-DE-PUERTO-RICO-.pdf. 2) Gorrín-Peralta, Carlos. “El Derecho a La Libre Determinación Del Pueblo de Puerto Rico.” Descolonizar la paz: Entramado de saberes, resistencias y posibilidades, 2020. https://unescopaz.uprrp.edu/documentos/Antologia25final/DerechoLibreDeterminPR.pdf. 3) Legal Information Institute, (Cornell Law School), s.v. “Self Determination (International Law) Primary Tabs.” 4) Ortiz Torres, Blanca. “Decoloniality and Community-Psychology Practice in Puerto Rico: Autonomous Organising (Autogestión) and Self-Determination.” International Review of Psychiatry 32, no. 4 (2020): 359–64. https://doi.org/10.1080/09540261.2020.1761776
Sentipensar (concept)	Concept disseminated by Orlando Fals Borda, who attributes it to indigenous and peasant communities in the Colombian Caribbean. They maintained ancestral practices of “thinking with the heart and feeling with the head.” Displacing the classic distinction between reason and feeling and intuition (heart) in Western modernity, "sentipensar" allows not only the appreciation of both without hierarchies but also the understanding that knowledge is derived from this ineluctable relation. Arturo Escobar develops this concept to argue in favor of the multiple ontologies and knowledges of non-Western worlds, rejecting the idea of decontextualized objectivity central to the modern-European episteme.	1) Arturo Escobar, Sentipensar con la tierra. Nuevas lecturas sobre desarrollo, territorio y diferencia. (Medellín: Ediciones UNAULA, 2014). 2) Juan G. Ramos, “Sentipensar la sustentabilidad: Decolonialidad y afectos en el pensamiento latinoamericano reciente,” A contracorriente 17:2 (2020). 3) Orlando Fals Borda: Una sociología sentipensante para América Latina, ed. Víctor Manuel Montayo (Buenos Aires: CLACSO, 2015).
Servitude	Refers to the form of labor in the feudal or semi-feudal system, persistent even in modernity, which involved the submission of a serf to a landowner or institution such as a monastery. It is a different relationship from slavery and wage labor, since the servant is free but tied to the land, and is not a wage earner. A Marxist perspective holds that servitude was dismantled by a process of originary accumulation where the worker (wage earner) is created by stripping the serf of his subsistence through the land. A decolonial perspective holds that there is no temporal succession by which servitude is a past configuration when wage labor and industrialization are established. Both ways of organizing work, although now in the capitalist context, remain and are simultaneous.	1) Aníbal Quijano, “Colonialidad del Poder y Clasificación Social,” Journal of World-Systems Research 1:2 (2000). 2) Decolonial Perspectives on Entangled Inequalities: Europe and The Caribbean, Encarnación Gutiérrez Rodríguez y Rhoda Reddock (London: Anthem Press, 2021). 3) Santiago Castro Gómez, La hybris del punto cero: ciencia, raza e ilustración en la Nueva Granada (1750-1816) (Bogotá: Pontificia Universidad Javeriana, 2005). 4) Walter Mignolo, La idea de América Latina: la herida colonial y la opción descolonial, trad. Silvia Jawerbaum y Julieta Barba (Barcelona: Gedisa, 2007).
Sexism	Refers to the set of discriminatory or explicitly violent practices based on the cisheteropatriarchy order, where the white cis man is seen as the center of epistemic and political power. Although sexism marks a form of discrimination or gender violence against women, it privileges cis and heterosexual people, sustaining discriminatory practices against dissidents of that order.	1) Esta Puente, Mi Espalda: Voces De Mujeres Tercermundistas En Los Estados Unidos, Cherrie Moraga y Ana Castllo, eds., trad. Ana Castillo y Norma Alarcón (San Francisco: Ism Pr, 1988). 2) Françoise Vergès, A Decolonial Feminism, trad. Ashley J. Bohrer (London: Pluto Press, 2021). 3) María Lugones, Peregrinajes: Teorizar una coalición contra multiples opresiones, trad. Camilo Porta Massuco (Buenos Aires: Del Signo, 2021). 4) Yuderkys Espinosa Miñoso, ed., Feminismo descolonial: Nuevos aportes teóricos-metodológicos a más de una década (Quito, Ecuador: Ediciones Abya- Yala, 2018).
Sexual Dissidence	Designates the rejection, flight, or subversion of the CIS heteropatriarchal sex-gender order of colonial capitalist modernity. The term can refer to both non-normative sexuality, that is, homosexuality, lesbianism, bisexuality, polyamory, etc., as well as to the rejection of, transition beyond, or subversion of the sex-gender binary that through medical apparatus and cultural values assign “sex” as a biological fact (female/male).	1) Butler, Judith. El género en disputa: el feminismo y la subversión de la identidad. Ediciones Paidós Ibérica, 2007. 2) Lugones, María. "Colonialidad y género." Tabula rasa 9 (2008). 3) Miñoso, Yuderkys Espinosa. De por qué es necesario un feminismo descolonial. Icaria editorial, 2022.
Sexuality	Refers to the practices of physical and emotional attraction, whether within the heterosexual order or in terms of sexual dissidence, towards another person. Sexual dissidence can be expressed in terms of homosexuality, bisexuality, asexuality, polyamory, etc. Gender identity or expression and sexuality are not the same, since a cis or trans person defines their sexuality based on their physical and emotional attraction to other people. From a decolonial perspective, sexuality, like gender, is considered in its co-constitution with race, as well as class.	1) Actas del VI Coloquio ¿Del Otro La’o? Perspectivas sobre las secualidades cuir, ed. Lisette Rolón (Cabo Rojo: Editora Educación Emergente, 2017). 2) Andar Erótico Decolonial, Raúl Moarquech Ferrera-Balanquet, ed. (Universidad Nacional de Rosario, 2018).3) María Lugones, “Colonialiad y género,” Tabula Rasa 9 (2008).
Similar to "Indentured Servant"	The Puerto Rican historian Angel Quintero investigated that the 'agregados' were peasants or landless beggars who during the 19th century "were invited[...]to reside in the domain of some landowner, offering them cultivation facilities and access to land in exchange for dividing the fruit of production with the owner" (166). The State sought to "eliminate" the population of mendingos or landless labor to deal with a stagnant agricultural economy and an idea that there was vagrancy on the island. They proposed to give them land or jobs within haciendas and plantations for their survival and for them to produce for their landowners, thus developing the economy and the growth of the haciendas. This practice gave way to an urban economy, since agricultural work was associated with slavery and servile labor (García, 874).	1) García, Gervasio Luis. “Economía y Trabajo En El Puerto Rico Del Siglo 19.” Historia Mexicana XXXVIII, no. 4 (1989). 2)Quientero, Angel. “La Clase Obrera y El Proceso Político En Puerto Rico.” Revista de Ciencias Sociales 1–2 (January 1974): 146–98. https://doi.org/https://revistas.upr.edu/index.php/rcs/article/view/8879. 3) González, Manuel. “Los Agregados En El Siglo XIX.” In EnciclopediaPR, September 14, 2014. https://enciclopediapr.org/content/los-agregados-en-el-siglo-xix/.
Site of Experimentation	The Caribbean, as colonized spaces and racialized populations, have historically served as sites for political, economic, military, and biological experimentation. Experimentation, therefore, can be considered a form of racial and colonial violence. In Puerto Rico, biological (contraceptives), military (bombs and Agent Orange), and economic (the plantation or PROMESA) experimentation has been part of the operation of colonialism under the US regime.	1) Ana María García, La operación (documental, 1988). 2) Annette Ramírez de Arellano, Colonialism, Catholicism, and Contraception: A History of Birth Control in Puerto Rico (Durham: University of North Carolina Press, 2011). 3) Celenis Rodríguez Moreno, “La metamorfosis de género: la plantación caribeña como laboratorio de sexo/género,” bajo evaluación. 4) Deepak Lamba Nieves, “PROMESA: A Failed Colonial Experiment?” Center for New Economy (2021). 4) Elivan Martínez Mercado, “Monsanto’s Caribbean experiment,” Centro de Periodismo Investigativo (2011).Laura Briggs, Reproducing Empire: Race, Sex, Science, and U.S. Imperialism in Puerto Rico (University of California Press, 2002). 5) José Fusté, “Colonial Laboratories, Irreparable Subjects: The Experiment of ‘(B)ordering’ San Juan’s Public Housing Residents,” Social Identities 16:.1 (2010).
Slavery	In the context of colonial capitalist modernity, the focus of decolonial thought, slavery produces a racial order configured by the trade-plantation complex, the conquest and encomienda system, begun in the 15th century. Regarding the trade-plantation complex, Orlando Patterson argued that the distinctive features of slavery were: (1) natal alienation, or the interruption of genealogical, linguistic, and cultural bonds by the captivity, transshipment, and sale of people from the African continent and then by the legal order that established that the child inherits the status of the mother (partus sequitur ventrem), turning the womb of the enslaved into the vector of the power matrix of colonial capitalist modernity; (2) outright, ubiquitous violence to which the enslaved captive was subjected; (3) dishonor through the two previous elements. Instead of contingent subjection, due to war or unpayable debts, slavery was a racial order marking populations subjected to these modalities of domination.	1) Baralt, Guillermo A. Esclavos rebeldes: conspiraciones y sublevaciones de esclavos en Puerto Rico (1795-1873). Huracán, 1982. 2) Díaz Soler, Luis. La esclavitud negra en Puerto Rico. Editorial UPR, 1999. 3) Figueroa, Luis A. Sugar, Slavery, and Freedom in Nineteenth-Century Puerto Rico. University of North Carolina Press, 2005. 4) Patterson, Orlando. Slavery and social death: A comparative study, with a new preface. Harvard University Press, 2018. 5) Ramos-Mattei, Andrés. "Las condiciones de vida del esclavo en Puerto Rico: 1840-1873." Anuario de estudios americanos 43 (1986). 6) Wolff, Jennifer. "" Guerra justa" y Real Hacienda: una nueva aproximación a la esclavitud indígena en la isla de San Juan y La Española, 1509-1519." Op. Cit. Revista del Centro de Investigaciones Historicas 22 (2013).
Socialism	Political concept from the Marxist or liberal tradition that rejects the individual as the center of the economic, political and social organization. It generates socioeconomic structures for common well-being, addressing the material conditions for equality. In its anti-capitalist version, it would dismantle private property and affirm the common. In its liberal version, it would generate stimulus and assistance programs that affirm the public.	1) Ángel Quintero, Conflictos de clase y política en Puerto Rico (Río Piedras: Huracán, 1986). 2) Kohei Saito, Karl Marx’s Ecosocialism: Capital, Nature, and the Unfinished Critique of Political Economy (New York: Monthly Review Press, 2017). 3) Nicos Poulantzas, State, Power, Socialism, trans. Patrick Camiller, 2nda ed. (London, Verso, 2001). 4) Rubén Dávila Santiago, El derribo de las murallas: Origenes intelectuales del socialismo en Puerto Rico (Río Piedras: Editorial Cultural, 1988).
Socialist Movement	In the Puerto Rican colonial context, the socialist movement of the second half of the 20th century has advocated for independence, which would establish a socioeconomic order characterized by the collectivization of the means of production and the free self-management of workers.	1) Ángel Pérez Soler, Del Movimiento Pro Independencia al Partido Socialista Puertorriqueño la transición de la lucha nacionalista a la lucha de los trabajadores: 1959-1971 (San Juan: Gaviota, 2018). 2) Ángel Quintero, Conflictos de clase y política en Puerto Rico (Río Piedras: Huracán, 1986). 3) Blanca Silvestrini, Los trabajadores puertorriqueños y el partido socialista (Río Piedras: Editorial de la Universidad de Puerto Rico, 1979). 4) Héctor Meléndez, El fracaso del proyecto PSP de la pequeña burguesía (Río Piedras: Edil, 1984). 5) Rubén Dávila Santiago, El derribo de las murallas: Orígenes intelectuales del socialismo en Puerto Rico (Río Piedras: Editorial Cultural, 1988). 6) Wilfredo Mattos Cintrón, Puerta sin casa: Crisis del PSP y encrucijada de la izquierda (San Juan: Ediciones La Sierra, 1984).
Solidarity Economy	Refers to a theoretical and practical perspective that proposes an organization of production and reproduction of life based on solidarity and reciprocity instead of profit, but within the framework of markets, public policies, and institutions of the capitalist modernity. The “Charter of the Solidarity Economy” indicates equity, decent work, ecological sustainability, cooperation, fair distribution of wealth, and commitment to the environment as core values of the solidarity economy. These are carried out in relation to “development of local and local economic circuits,” supporting, for example, agroecology and renewable energy; an ethical financial system and democratic economic management; ecofeminist practices and the valorization of rural life. From a decolonial perspective, the solidarity economy intervenes and attempts to repair but does not entirely question or attempt to abolish the socioeconomic order of capitalist modernity that is understood as the root of the ecological and social catastrophe of the contemporary world.	1) Carta de los Principios de la Economía Solidaria: https://www.economiasolidaria.org/wp-content/uploads/2022/06/Carta_de_la_Econom%C3%ADa_Solidaria_2022_cast.pdf. 2) Guerra, Pablo. “La economía solidaria en Latinoamérica.” Papeles de relaciones ecosociales y cambio global 110, no. 1 (2010). 3) Miller, Ethan. :Solidarity economy: Key concepts and issues.” Solidarity economy I: Building alternatives for people and planet (2010). Center for Popular Economics, 2009.
Sovereignty	The modern capitalist colonial order designates the nation state as a political organization that expresses sovereignty. Sovereignty means not only the control of a territory, but also the self-governance and therefore formal self-determination of a people. Sovereignty thus implies the power of decision over said territory and its inhabitants. From a decolonial perspective, decoloniality would seek to dismantle legal-political subordination without reifying the state and its concept of sovereignty, since this implies a subject that decides over the fate of the common but all life on Earth.	1) Aníbal Quijano, “Colonialidad del Poder y Clasificación Social,” Journal of World-Systems Research 1:2 (2000). 2) Beatriz Llenín Figueroa, Affect, Archive, Archipelago: Puerto Rico’s Sovereign Caribbean Lives (Lanham: Rowman & Littlefield, 2022). 3) Charles Venator-Santiago, “From the Insular Cases to Camp X-Ray: Agamben’s State of Exception and the United States Territorial Law,” Studies in Law, Politics, and Society 39 (2006). 4) Frances Negrón-Muntaner, ed., Sovereign Acts: Contesting Colonialism across Indigenous Nations and Latinx America (Tucson: University of Arizona Press, 2017). 5) Sovereignty: Frontiers of Possibility, Julie Evans, Ann Genovese, Alexander Reilly, y Patrick Wolfe, eds. (Honolulu: University of Hawaiʻi Press, 2013). 6) Yarimar Bonilla y Max Hantel, “Visualizing Sovereignty: Cartographic Queries for the Digital Age,” Small Axe: http://smallaxe.net/sxarchipelagos/issue01/bonilla-visualizing.html#fnref:1.
State	Legal-political configuration of Eurocentric modernity that organizes a territory and/or a nation. The Treaty of Westphalia in the 17th century is usually established as the beginning of an era of delimitation of territories based on the notion of modern-Western sovereignty, initiating international relations on the basis of the nation-state.	1) Castro-Gómez, Santiago. “Michel Foucault y la colonialidad del poder.” Tabula Rasa 6 (2007). 2) Croxton, Derek. "The Peace of Westphalia of 1648 and the Origins of Sovereignty." The international history review 21, no. 3 (1999). 3) Quijano, Aníbal. "Antología Esencial. Cuestiones y horizontes" CLACSO, 2016.
State-Nation Distinction	The state refers to the legal-political apparatus that organizes and administers a territory within the framework of Eurocentric modernity and its conception of sovereignty, usually in the context of the international order initiated by the Treaty of Westphalia in the 17th century. The nation, in contrast, refers not only to cultural or ethnic dimensions but also to the distinctive modes of organization and reproduction of life of the historical-social existence of a people.	1) Casimir, Jean. The Haitians: A Decolonial History. UNC Press Books, 2020. 2) Duany, Jorge. The Puerto Rican nation on the move: Identities on the island and in the United States. Univ of North Carolina Press, 2003. 3)González, José Luis. "Puerto Rico: una nueva mirada a un nuevo pais." Nuevo Texto Crítico 2, no. 1 (1989). 4) Meléndez-Badillo, Jorell. Puerto Rico: Historia de una nación. Trad. Aurora Lauzardo. Planeta, 2024.
Sugar Mills	Sugar mills are a term that is historically associated with the sugar industry of the 18th century. Since the 16th century, the economic-social complex of sugar cane plantations brought by European settlers existed in the Caribbean (Funes Monzote, 17). Sugarcane was grown and produced by enslaved people who lived in or near the “cañaverales” that were controlled by the “hacendados” to export the product. In Puerto Rico, plantations or haciendas were central axes for the founding of communities since they brought together several people of various classes around an economic space. In the 18th century, Puerto Rico experienced growth in the sugar industry and with it the introduction of new technology and machines, which promoted the establishment of sugar mills. The plants were in the center of groups of farms from which they received agricultural products for processing, at that time by train (García Muñiz, 179). During the 16th to 20th centuries, the economic-social complex of the sugar industry forged in a repetitive and colonizing way the composition of the proletarian Puerto Rican communities as well as the composition of the enslaved and impoverished communities (García Muñiz, 177).	1) Monzote, Reinaldo Funes. “El Gran Caribe. De Las Plantaciones al Turismo.” RCC Perspectives, no. 7 (2013): 17–24. http://www.jstor.org/stable/26241163. 2) García Muñiz, Humberto. “La Plantación Que No Se Repite: Las Historias Azucareras de La República Dominicana y Puerto Rico, 1870-1930.” Revista de Indias LXV, no. 233 (2005): 173–92. https://digital.csic.es/bitstream/10261/83038/11/10%20Puerto%20Rico%20y%20Republica%20Dominicana%20(Humberto%20Garcia%20Mu%C3%B1iz).pdf. 3) Montcourt, Nahira. “Memoria Viva: Las Centrales Azucareras de Puerto Rico.” Noticel, May 31, 2019. https://www.noticel.com/top-stories/memoria-viva/vida/20190604/memoria-viva-las-centrales-azucareras-de-puerto-rico/. 4) Muñiz Pacheco, Dana I. “‘Hacíamos de Todo’: Memorias Sobre El Trabajo En La Guánica Centrale, Un Avance de Investigación.” Revista [IN]Genias 1, no. 2 (September 2014): 1–15. https://static1.squarespace.com/static/51c861c1e4b0fb70e38c0a8a/t/5409bc30e4b0f45128ab4728/1409924144165/Dana+Mu%C3%B1iz+Pacheco-Hac%C3%ADamos+de+Todo.pdf. 5) “Centrales Azucareras de Puerto Rico (1837-2007).” Universidad Interamericana - Recinto Metro, n.d. http://web.metro.inter.edu/facultad/esthumanisticos/ciho/centrales/index.asp.
Sustainable Devolopment	Sustainable development is a concept that appeared for the first time in Oslo on March 20, 1987, in what was originally named 'Our Common Future' let then coined the Brundtland Report. The report warned of the negative environmental consequences of economic development and globalization and tried to find possible solutions to the problems derived from industrialization and the growth of the population. The report defined sustainable development as “development that meets the needs of the present without compromising the ability of future generations to meet their own needs.” A decolonial perspective questions the epistemic bases of colonial capitalist modernity guiding these efforts.	1) “¿Qué Es El Desarrollo Sostenible? Del Concepto a Los Objetivos.” BBVA (blog), 2023. https://www.bbva.com/es/sostenibilidad/que-es-el-desarrollo-sostenible-del-concepto-a-los-objetivos/. 2) Madroñero-Palacios, Sandra, and Tomás Guzmán-Hernández. “Desarrollo Sostenible. Aplicabilidad y Sus Tendencias.” Revista Tecnología en Marcha 31, no. 3 (2018). https://doi.org/10.18845/tm.v31i3.3907.
Sustainable Economy	Refers to the theory and practice that understands the purpose of the economy to support human well-being in the context of limited resources such as land, labor, and capital. It tries to generate the greatest well-being with the least impact on the environment. As a principle of sustainability, according to Econation, demand for natural resources must be less than biocapacity, that is, the self-renewing capacity of nature. A decolonial perspective would question the notion of nature at the center of sustainable economy, and indeed the idea of sustainable development, as it continues the idea of the planet as a resource for exploitation thus centering the human. Furthermore, questioning the idea of development, in terms of the apparatus of coloniality, would be necessary to deepen the notion of sustainability.	1) Díaz, Laura Mota, and Eduardo Andrés Sandoval Forero. "La falacia del desarrollo sustentable, un análisis desde la teoría decolonial." Iberoamérica Social: revista-red de estudios sociales (2016). 2) Elliott, Jennifer. An introduction to sustainable development. Routledge, 2012. 3) https://econation.one/sustainable-economy/.
Taíno Identity and Heritage	Sherina Feliciano, among other scholars, has analyzed the notion of Taíno heritage in relation to the formation of a national identity in the context of the consolidation of the Estado Libre Asociado in mid-twentieth century Puerto Rico. In pursuit of an idea of Puerto Ricanness born from the “mezcla of three races,” which indicates an ideology of racial democracy, the Taino heritage was considered “good heritage” (with a DIVEDCO film with the same title). The idea of racial democracy was indeed built on an idea of “desirable” Taíno and “undesirable” African heritage, centering the Spanish (white) heritage. This supposed racial democracy hides the material and symbolic differences that non-white Puerto Ricans survive even today. The idea of a good heritage reifies the notion of extinction of the Taíno people, and their erasure in the material and cultural present in the Puerto Rican archipelago. Indigenous erasure has been fought by groups that reclaim a Taíno present both in the diaspora and in the archipelago.	1) Curet, L. Antonio. "Indigenous Revival, Indigeneity, and the Jíbaro in Borikén." Centro Journal 27, no. 1 (2015). 2) Feliciano-Santos, Sherina. A contested Caribbean indigeneity: Language, social practice, and identity within Puerto Rican Taíno activism. Rutgers University Press, 2021. 3) Haslip-Viera, Gabriel, ed. Taíno Revival: Critical Perspectives on Puerto Rican Identity and Cultural Politics. Marcus Wiener Publishers, 2001. 4) Soto, Marie Cruz. "Inhabiting Isla Nena: imperial dramas, gendered geographical imaginings and Vieques, Puerto Rico." Centro Journal 20, no. 1 (2008).
Taíno People	Native people of Borikén. They originated from the Arawak tribes of the Orinoco delta that settled in the Antilles around 400 BC. Agrarian communities organized in cacicazgos (chiefdoms), territories governed by chiefs, their kinship system was matrilineal. The land was common property of the yucayeques, or agro-village communities. The Taíno society was divided into caciques or chiefs, nitaínos or warriors/nobles, behiques or priests/nobles and naborías or common people/tributers. The spiritual practices of the Taíno were based on the cemí, an ancestral spirit and also a three-pointed object made of stone or wood that houses the spirit. The batey is a ball game central for the Taíno community. The Taíno people initially responded peacefully to the Spanish invasion led by Christopher Columbus in 1493, but in 1511 a Taíno rebellion that would last for years began. See Taíno rebellion. See Neo-Taíno movement.	1) Francisco Moscoso, Caciques, aldeas y población taina de Boriquén (San Juan: Academia Puertorriqueña de la Historia, 2008). 2) Jalil Sued Badillo, La mujer indígena y su sociedad (Río Piedras: Antillana 1979). 3) Sherina Feliciano-Santos, A Contested Caribbean Indigeneity: Language, Social Practice, and Identity within Puerto Rican Taíno Activism (New Brunswick: Rutgers University Press, 2021).
Taíno Rebellion or Insurrection	In the context of the modern colonial world, which produced the capitalist order through the trade-plantation complex and conquest, indigenous peoples always resisted. In Borikén, the Taíno people rebelled from Spanish domination since 1511. The Taíno people initially responded peacefully to the Spanish invasion led by Christopher Columbus in 1493. The invasion subjected the Taíno people to the encomienda system and the installation of a mining colonial economy. It is common to cite the killing of Diego Salcedo, drowned by Taínos to ensure that the Spanish were mortal, as the beginning of the rebellion of 1511. Historians indicate that after a relative initial success, the Spanish responded with their technology and strategies that included attacks in order to enslave the Taínos. It is common in this context to cite the battle of Yagüeca, where Agueybaná el Bravo, the chief leader of the rebellion, is said to have died. The Taínos continued the resistance, for example destroying Villa Caparra in 1513.	1) 5to centenario de la rebelión taína (1511-2011), Sebastián Robiou, ed. (San Juan: Instituto de Cultura Puertorriqueña, 2011).2) Francisco Moscoso, “La Conquista Española y la Gran Rebelión de los Taínos,” Pensamiento Crítico XII: 62 (1989). 3) Ricardo Alegría, “El ataque y destrucción de la ciudad de Puerto Rico (Caparra) por los indios caribes en el año 1513,” Revista del Instituto de Cultura Puertorriqueña XX:74 (1977). 4) Ricardo Alegría, “El asalto de los indios caribes al Daguao (1530),” La Revista del CEA 5 (1987). 5) Ricardo Alegría, “El pleito por indios de encomienda entre el excontador Antonio Sedeño y el contador Miguel de Castellanos, Puerto Rico 1527” (San Juan: Centro de Estudios Avanzados de Puerto Rico y el Caribe, 1993).
Tax Haven	Refers to a country that offers individuals or corporations the opportunity to operate while paying minimal or no taxes. The practice can be legal or semi-legal, evading contributions in the country of origin, or illegal with schemes to hide profits from the authorities in the country of origin. Tax havens usually have privacy policies that ensure that financial information is not shared with foreign regulatory agencies. In the case of Puerto Rico, the colonial political economy has used the tax exemption as the basis for economic development since the Foraker Act in 1917, which instituted the triple exemption on bonds. Laws 20 and 22 of 2012, today 60 of 2019, and law 273 of 2012 consolidate Puerto Rico as a tax haven.	1) Diane Lourdes Dick, “US Tax Imperialism.” 65 American University Law Review 1 (2015). 2) James Dietz, Historia Económica De Puerto Rico (Río Piedras: Huracán, 1989). 3) José Fusté, “The Repeating Island of Debt.” Radical History Review 128 (2017). 4) José Atiles Osoria, “The Paradise Performs: Blockchain, Cryptocurrencies, and the Puerto Rican Tax Haven,” South Atlantic Quarterly (2022).
Technological Development	The “Instituto Vasco de Estadística” defines technological development as "the use of existing scientific knowledge for the production of new materials, devices, products, procedures, systems or services or for their substantial improvement, including the creation of prototypes and pilot installations". Within the field of philosophy of technology, technological development has been a central theme. The changing technological environment is due to an intrinsic history of evolutionary changes and revolutionary changes in society and technology. Technological development has been influenced by both science and society.	1) Tech. Investigación Científica y Desarrollo Tecnológico, n.d. https://www.eustat.eus/documentos/opt_0/tema_179/elem_1698/definicion.html#:~:text=c)%20Desarrollo%20tecnol%C3%B3gico%3A%20Consiste%20en,prototipos%20y%20de%20instalaciones%20piloto. 2) Ordóñez, Leonardo. “El Desarrollo Tecnológico En La Historia.” Areté 19, no. 2 (2007). http://www.scielo.org.pe/scielo.php?script=sci_arttext&pid=S1016-913X2007000200001.
Territorial Control	Territorial control measures the degree to which a group of actors (be it government, rebels, etc.) govern an area without interference from enemy actors. The achievement of territorial control can be measured if the actor group actively influences local political and social life, has security forces, if its code of conduct is respected by the inhabitants, if they exercise control over the institutions, the extent of the area they control, etc. Territorial control lends itself to battling its legitimacy using violence or other mechanisms. If the governing actor is the state or the government, it must ensure the defense, rights and common goods of the territory among citizens.	1) Salas-Bourgoin, María. “Control Territorial: Análisis Teórico Desde La Perspectiva Del Estado.” REVISTA GEOGRÁFICA VENEZOLANA 63, no. 1 (2022): 12–29. https://doi.org/10.53766/rgv/2022.63.01.01. 2) Saborío, Sebastián. “Narcomenudeo y Control Territorial En América Latina.” URVIO. Revista Latinoamericana de Estudios de Seguridad, no. 25 (December 2, 2019): 71–86. https://doi.org/10.17141/urvio.25.2019.3824.
Tourist Economy	Thinkers of Caribbean political economy understand the tourist economy in continuity with the plantation economy: that closed system, based on a racial order, for the extraction of value and profits that are not reinvested in the community. Instead of sugar monoculture, for example, the tourist economy organizes economic activity oriented to the needs of visitors in turn based on colonial images of paradise, pleasure, rest, and enjoyment that continue an idea of a land outside of time and of people outside of place (racialized by a slave system) that serve. The people that work and live within this system have little access to their lands and beaches, to the essential services that function for the visitor (energy, water, housing), to be able to organize life in relation to their own ideas and desires. Ideas of economic development through tourism is an example of the apparatus of development as a device of coloniality.	1) Nixon, Angelique V. Resisting paradise: Tourism, diaspora, and sexuality in Caribbean culture. Univ. Press of Mississippi, 2015 2) Reyes Franco, Marina. “Puerta de Tierra, paraíso tropical,” Terremoto (2018). 3) Ryes Franco, Marina. “Trópico es político” (2023): chrome-extension://oemmndcbldboiebfnladdacbdfmadadm/https://www.as-coa.org/sites/default/files/inline-files/AMS_Tropical_SPA%20low.pdf.Ren Ellys Neyra, “Tourist, Death,” The Abusable Past (2020). 4) Strachan, Ian Gregory. "Paradise and plantation: Tourism and culture in the Anglophone Caribbean. University of Virginia Press, 2002. 5) Zambrana, Rocío. “Organizing Pessimism Redux: A Response,” Small Axe (por salir).
Trans Population	Trans people do not identify with the sex-gender assignment given to them by the medical system at birth. They transition towards the gender with which they identify, subverting rather than reifying the binary of the cisheteropatriarchal sex-gender order. The trans population in Puerto Rico is subject to multiple forms of violence, from discrimination to transfeminicide, not only by individuals in society but also in the domestic, labor, legal, state, and religious context. Access to essential services, protection and credibility in contexts of domestic violence, ending stigmatization in the media are some aspects of the struggle against transphobia. On the other hand, the contribution of the trans population to Puerto Rican culture is affirmed in multiple contexts.	1) Lawrence LaFontaine-Stokes, Translocas: The Politics of Puerto Rican Drag and Trans Performance Ann Arbor: University of Michigan Press, 2021). 2) Luis Joel Méndez González, “Mujeres trans en situaciones de violencia doméstica se enfrentan a la insensibilidad gubernamental,” Todas (2021). 3) Riley Snorton, Negro por los cuatro costados: una historia racial de la identidad trans, trad. Javier Saéz del Álamo (Barcelona: Bellaterra, 2019). 4) Susan Stryker, Transgender History (New York: Seal Press, 2008). 5) Talia Mae Bettcher, “Trans Women and the Meaning of ‘Woman’,” The Philosophy of Sex, ed. Nina Power, R. Halwani, y A. Soble (Lanham: Rowman and Littlefield, 2013). 6) Víctor Rodríguez Velázquez, “Personas trans sufren el desastre de María desde la marginalización.” Centro de Periodismo Investigativo, 23 de septiembre de 2019.
Transfeminicide	Refers to the murder of trans people either as an act of regulation and control of the cisheteropatriarchal sex-gender order that despises or seeks to eliminate the trans experience or by the control of the person out of a sense of misogynistic possession. Transfeminicide is a type, therefore, of gender violence. In Puerto Rico, both feminicide and transfeminicide are a crime of first-degree murder.	1) Dora Silva Santana, “Mais Viva!: Reassembling Transness, Blackness, and Feminism,” TSQ 6:2 (2019). 2) Hillary Hiner, Juan Carlos Garrido, Brigette Walters, “Antitrans State Terrorism: Trans and Travesti Women, Human Rights, and Recent History in Chile,” TSQ 6:2 (2019). 3) Sayak Valencia y Olga Arnaiz Zhuravleva, “Necropolitics, Postmortem/Transmortem Politics, and Transfeminisms in the Sexual Economies of Death,” TSQ 6:2 (2019). 4) Siobhan Guerrero y Leah Muñoz, "Transfeminicidio,” Diversidades: interseccionalidad, cuerpos y territorios (CDMX: Universidad Nacional Autónoma de México, 2018).
Transhumanism	Refers to a current of thought that promotes the overcoming of the category of the human through technological development, thus challenging core distinctions, such as nature-culture, mind-body, etc., of Western thought. Transhumanism does not necessarily consider the colonial or racial history of the notion of the human or humanisms, therefore it has been subject to criticism by decolonial thinkers in affirmation of a pluriversal vision that does not reify technological advance as a space of liberation.	1) Gilbert Hottois, “¿El transhumanismo es un humanismo?” trad. José Vicente Bonilla Pardo (Bogotá: Universidad El Bosque, 2016). 2) Manuel Arias Maldonado, “Transhumanismo, posthumanismo, Antropoceno: notas sobre la humanidad vertiginosa,” Pasajes 57 (2019). 3) S.M. Ali, “Transhumanism and/as Whiteness,” Transhumanism: The Proper Guide to a Posthuman Condition or a Dangerous Idea? W Hofkirchner y HJ Kreowski, eds. (London: Springer, 2021).
Transmodernity	In the decolonial context, a concept developed by Enrique Dussel that attempts to establish a point of view beyond modernity and postmodernity. Transmodernity generates categories of understanding from another place, one that is beyond Eurocentric modernity or European-North American globalization. This other place makes possible the presence of other cultures based on their categories of understanding, thus combating the epistemicide of modernity and postmodernity.	1) Coloniality at Large: Latin America and the Postcolonial Debate, Mabel Moraña, Enrique Dussel, Carlos A. Jáuregui, eds. (Durham: Duke University Press, 2008). 2) Enrique Dussel, Filosofías del sur: descolonización y transmoderindad (Madrid: Akal, 2017). 3) Walter D. Mignolo, “Modernity and Decoloniality,” Oxford Bibliographies (2017).
Tropical Vegetation	From a decolonial perspective, tropical vegetation is part of the cluster of stereotypes that develop the idea of “the Caribbean” as a paradise. It has been used as a stereotype for the tourist economy throughout the Caribbean, promoting structures of labor exploitation, land enclosures, and economic development that favors industries and not communities. The Caribbean, as a paradise, is a space of rest and pleasure for the visitor, while inaccessible to native communities.	1) Anita Lundberg, Hannah Regis, Benedito Ferrão, et al., Decoloniality and Tropicality: Part Two, eTropic, 22:2 (2023). 2) Javier Arbona, “Vieques, Puerto Rico: From Devastation to Conservation and Back Again,” TDSR 17: 1 (2005). 3) Mimi Sheller, Consuming the Caribbean (London: Routledge, 2003). 4) Suzanne Césaire, “El gran camuflaje,” trad. Candela Gencarelli, Polémicas Feministas 4 (2020). 5) Wey Gómez, The Tropics of Empire (Cambridge: MIT Press, 2008).
Trusts	Ayuda Legal PR defines a trust as “an autonomous patrimony where there is a legal relation where several subjects or people coincide.” From a decolonial perspective, a trust has been used to collectivize and heal land, as in the case of Caño Martín Peña. This community writes that the “Land Trust is the main mechanism that the eight communities of Caño Martín Peña have to overcome poverty. Created by Law 489 of September 24, 2004, it administers the lands transferred by the Government to the residents of the Special Planning District. Residents own their structures and, like a condominium homeowner, can sell them if they wish, but not the land, which belongs collectively to everyone. The Land Trust then addresses two of the fundamental problems and concerns of the residents of Caño Martín Peña. First, it solves the historic problem of lack of legal access to land. . . . Second, the Trust will prevent market forces from displacing neighbors when the value of the land where they locate their homes increases, located in the heart of the metropolitan area, steps from the Hato Rey financial district and the Tren Urbano. Because the future dredging of the Caño, which will restore the environment and the flow of water between Laguna San José and San Juan Bay, will promote tourism, recreational, financial, commercial and infrastructure development in the area.”	1) Fontánez-Torres, Érika. El derecho a lo común. Laberinto, 2023. 2) https://ayudalegalpr.org/resource/glosario-a-c. 3) https://fideicomisomartinpena.org/fideicomiso-de-la-tierra/. 3) https://fideicomisoagricola.org/.
Underdevelopment	Central concept of dependency theory, and its versions within decolonial and postcolonial theory and praxis. Dependency theory analyzes what Raúl Prebisch called the center-periphery relation, a dynamic by which the center captures and transfers the wealth of the periphery. This generates a situation where “developed” countries become so through the underdevelopment of former colonies or neocolonies. A version of this field developed in the Caribbean and Caribbean authors often in conversation with the black radical tradition in the United States.	1) Frantz Fanon, Los condenados de la tierra, trad., Julieta Campos (México: FCE, 2018). 2) Hilary Beckles, How Britain Underdeveloped the Caribbean (Kingston: University of West Indies Press, 2021). 3) Immanuel Wallerstein, Análisis de sistemas-mundo: una introducción (CDMX: Siglo XXI, 2005). 4) Manning Marble, How Capitalism Underdeveloped Black America (Boston: South End Press, 2000). 5) Norman Girvan, “Teorias de dependencia economica en el Caribe y la America Latina,” Estudios Internacionales 6:23 (1973). 6) Raúl Prebisch, Capitalismo periférico (México: Fondo de Cultura Económica, 1981). 7) Vijay Prashad, Las naciones oscuras. Una historia del tercer mundo (Barcelona: Península, 2012). Walter Rodney, How Europe Underdeveloped Africa (London: Verso, 2018).
Unincorporated Territory	The Insular Cases (1901-1922) considered whether the United States Constitution would “follow the flag” in the context of specifying the status of the territories acquired in the Spanish-American War. Downes v. Bidwell (1901), concerning duties and taxes that also questioned the constitutionality of the Foraker Act, cited the powers of Congress established by the Territorial Clause and affirmed the constitutionality of the law. The Uniformity Clause did not apply to Puerto Rico, since it is a “a territory appurtenant and belonging to the United States, but not a part of the United States.” Puerto Rico was considered a foreign country for constitutional purposes, but under the jurisdiction of the United States. Judge White proceeded to construct a distinction between incorporated and unincorporated territories. Congress was given the power to decide whether a territory would be considered incorporated or unincorporated. The Bill of Rights and constitutional limitations would apply to incorporated territories, while fundamental restrictions on government power would apply to unincorporated territories. Being an unincorporated territory did not mean being on the path to statehood. It could remain in a state of colonial subordination indefinitely, as Rocío Zambrana summarizes.	1) Charles Venator-Santiago, Puerto Rico and the Origins of US Global Empire: The Disembodied Shade (London: Routledge, 2015). 2) Efrén Rivera Ramos, The Legal Construction of Identity: The Judicial and Social Legacy of American Colonialism in Puerto Rico (Washington, D.C.: American Psychological Association, 2001). 3) Foreign in a Domestic Sense: Puerto Rico, American Expansion, and the Constitution, Christina Duffy Burnett y Burke Marshall, eds. (Durham: Duke University Press, 2001). 4)Gerald L. Neuman y Tomiko Brown-Nagin, Reconsidering the Insular Cases: The Past and Future of the American Empire (Human Rights Program, Harvard Law School, 2015). 5) Harvard Law Review: US Territories: https://harvardlawreview.org/topics/us-territories/. 6) Juan R. Torruella, The Supreme Court and Puerto Rico: The Doctrine of Separate and Unequal (San Juan: Editorial de la Universidad de Puerto Rico, 1988). 7) U.S. Citizenship in Puerto Rico: One Hundred Years After the Jones Act, Charles R. Venator-Santiago and Edgardo Meléndez, eds. CENTRO: Journal vol. XXIX no. 1 (2017). 8) Rocío Zambrana, Deudas coloniales: el caso de Puerto Rico, trad. Raquel Salas Rivera (Cabo Rojo, Editora Educación Emergente, 2022).
United States Invasion of 1898	The United States invaded the Puerto Rican archipelago on July 25, 1898, as part of its military campaign in the Spanish-American War. The Treaty of Paris ended the War, by which Spain ceded Puerto Rico, Guam, the Philippines, and Cuba to the United States. Cuba became a protectorate of the United States, while the Philippines were acquired for 20 million dollars.	1) Ayala, César J., and Rafael Bernabe. Puerto Rico in the American century: A history since 1898. Univ of North Carolina Press, 2009. 2) Melendéz-Badillo, Jorell. Puerto Rico: Historia de una nación. Trad. Aurora Lauzardo. Planeta, 2024. 3) Picó, Fernando.1898: La guerra después de la guerra, Huracán 2013.
Urban Action	Urban action is understood as an action that any citizen of a community can take to intervene in improving, enabling and revitalizing public spaces for collective well-being, community potential and the enjoyment of all. Urban action can arise spontaneously but there are organized efforts to concentrate and strengthen urban actions in areas of interest through urban action centers. Urban action centers can work to support educational campaigns on enhancing the use of public spaces, promoting participatory city design, carrying out artistic interventions in urban areas, etc. For example, the urban area of Río Piedras has an urban action center, CAUCE, which functions as an organization that enables and develops the community efforts and desires of the urban areas in Río Piedras.	1) “Centro de Acción Urbana, Comunitaria y Empresarial de Río Piedras.” CAUCE, 2020. https://cauce.uprrp.edu/. 2) De Simone, Elisa, José Ignacio Stang, Mario Enrique Villalta, Camilo Salazar Ferro, and Leopoldo Prieto. “Debate Interdisciplinar. Acción Urbana: ¿Acción Profesional?.” URBS. Revista de Estudios Urbanos y Ciencias Sociales 4, no. 2 (2014): 141–52. 3) “Acciones Urbanas. Laboratorio Bogotá. Universidad de Los Andes”. Acciones urbanas, n.d. https://accionesurbanas.uniandes.edu.co/.
Utopian Socialism	Term coined by Frederic Engels to refer to the socialist ideas of his time that had not been developed based on scientific analysis such as that found in the work of Marx. From a decolonial perspective, the ideas of utopian and scientific socialism must be questioned for their affirmation of Eurocentric modernity.	1) Federico Engels, Del Socialismo Utópico Al Socialismo Científico (Madrid: Akal, 2021).
Water (natural resources)	Water, beyond being a natural resource and source of life, functions as a commodity for the development, systematization, construction and displacement of communities for the colonial and industrial empire. Access to water supports the creation of hierarchies of power and social organization within the industrial and imperial model of civilization. Decolonial thinking invites us to deconstruct the perspective of water as a comfort and to relate to water as a living being that is intertwined with our way of understanding the world and the ancestors of different epistemologies and ecologies (Roca-Servat, Erias-Henao & Botero -Table). A good way to intervene and transform the relationship with water and nature is from childhood (Nxumalo).	1) Roca-Servat, Denisse, Juan David Arias-Henao, and María Botero-Mesa. “Decolonizing Hegemonic Approaches of Water: Exploring Latin American Proposals for Communality and Community Entanglements.” Ambiente; Sociedade 24 (2021). https://doi.org/10.1590/1809-4422asoc20200096r1vu2021l4td. 2) Nxumalo, Fikile. “Decolonial Water Pedagogies: Invitations to Black, Indigenous, and Black-Indigenous World-Making.” Occasional Paper Series 2021, no. 45 (2021). https://doi.org/10.58295/2375-3668.1390.
Welfare State	Configuration of the capitalist state that assumes the costs of social reproduction by providing essential services such as housing, education, and health to citizens. The welfare state promotes an economy of protections and benefits supported by the state, even though its criticism has been that it generates a client relation between the state and the citizen. From a decolonial perspective, the welfare state is an apparatus of modernity/coloniality.	1) Fraser, Nancy, y Linda Gordon. "A genealogy of dependency: Tracing a keyword of the US welfare state." Signs: Journal of women in culture and society 19, no. 2 (1994). 2) Garland, David. The welfare state: A very short introduction. Oxford University Press, 2016. 3) Habermas, Jürgen. Teoría de la acción comunicativa: I. Racionalidad de la acción y racionalización social. II. Crítica de la razón funcionalista. Trotta, 2023. 4) Quijano, Aníbal. Antología Esencial. Cuestiones y horizontes. CLACSO, 2016.
West – Non-West Duality	Edward Said argued that the very notion of the West is based on the creation of the non-West, on the creation of the other, which he called “Orientalism.” The West, therefore, groups together the epistemic aspects, the forms of subjectivity, the socioeconomic and political organization that marks an “other.” The distinctive apparatuses of colonial capitalist modernity impose its norm. Likewise, Enrique Dussel argued that the invention of the other is at the root of concepts of the West and modernity, constructing ideas or stereotypes of peoples, cultures, and practices different from the capitalist economy, atomized subjectivity, the nation-state, etc.	1) Dussel, Enrique. El encubrimiento del otro: hacia el origen del mito de la modernidad. Plural, 1994. 2) Mudimbe, VY. The Invention of Africa. Indiana University Press, 1988. 3) Said, Edward. Orientalism. Vintage, 1979.
White Supremacy	Adopting the definition from The Antiracist Guide for Spanish-Language Journalists in the United States, it refers to “a racist ideology centered on the belief, and promotion of the idea, that white people are superior in characteristics, traits and attributes of people of other races and that, therefore, whites must dominate politics, the economy and people who are not white.”	1) Eduardo Bonilla Silva, White Supremacy and Racism in the Post-Civil Rights Era (Boulder: Lyne Rienner, 2001). 2) David Roediger, The Wages of Whiteness: Race and the Making of the American Working Class (London: Verso, 2007). 3) Linda Alcoff, The Future of Whiteness (London: Polity, 2015). 4) Theodore Allen, The Invention of White Race, 2 vols., 2nda ed. (London: Verso, 2012).
Whiteness	The concept of whiteness is a fingerprint of the colonization of the Americas by Europeans since it is associated with the similarity that exists between current citizens to settler subjects or colonized subjects. Beyond the color of the complexion, whiteness refers to an identity possession that differentiates white from black/mestizo/indigenous and embodies a cultural, social and political assimilation of the white race with the superior and "normal" race within the Americas (Arismendi). Possessing whiteness configures a privileged position and unquestionable access to the enjoyment and use of the political system. Whiteness dominates the Western narrative on racial identity, as other racial identities are considered 'other' and the construction of white identity operates without scrutiny (Lindner, 47).	1) Sánchez Arismendi, Aidaluz. “¿Cómo Hablar de Blancura, Blanquitud y Blanqueamiento En El Contexto Latinoamericano?” Tabula Rasa 45 (2023): 25–46. https://doi.org/10.25058/20112742.n45.02. 2) Lindner, Anna. “Defining Whiteness: Perspectives on Privilege.” Gnovis 18, no. 2 (Spring 2018). https://repository.library.georgetown.edu/bitstream/handle/10822/1050459/Lindner-Defining-Whiteness-Perspective-on-Privilege-2.pdf?sequence=1. 3) Almanza Hernández, Roberto. “La Conciencia Negra: La Blanquitud Monumental Debe Caer.” Tabula Rasa, no. 44 (2022): 257–78. https://doi.org/10.25058/20112742.n44.10.
Whitening	The concept of whitening of the colonized race was coined by the Caribbean philosopher, Frantz Fanon, many decades after the phenomenon was already occurring. Fanon analyzes in his book, Black Skin White Masks, how the minds of colonized black skin subjects are accustomed to comparing and understanding themselves as the inferior race to the white one so, therefore, they submit to behaviors, practices and educations to whiten their being. In Puerto Rico, the phenomenon of whitening occurs at an accelerated pace due to internalized racism and the cultural idea that the race must be "improved", leaving researchers to estimate that by the year 2200 Puerto Rico will have largely erased its Afro-descendant features. (Rivera,164).	1) Fanon, Frantz. Piel Negra, Máscaras Blancas. Akal, 2009. 2) Godreau, Isar P., Mariolga Reyes Cruz, Mariluz Franco Ortiz, and Sherry Cuadrado. “The Lessons of Slavery: Discourses of Slavery, Mestizaje, and Blanqueamiento in an Elementary School in Puerto Rico.” American Ethnologist 35, no. 1 (2008): 115–35. http://www.jstor.org/stable/27667477. 3) Rivera, Maritza Quiñones. “From Trigueñita to Afro-Puerto Rican: Intersections of the Racialized, Gendered, and Sexualized Body in Puerto Rico and the U.S. Mainland.” Meridians 7, no. 1 (2006): 162–82. http://www.jstor.org/stable/40338721.
Woman	Refers to the political subject of the different traditions of feminism, and includes both cis and trans women. For hegemonic feminism, Women are the subordinate subject of the patriarchal order. The political struggle, therefore, has focused on achieving political (voting), economic (access to waged work, recognition of reproductive labor as work, and equal pay), and symbolic (against gender discrimination) equality as well as codifying forms of gender violence. Since the 19th century, Black feminism has problematized the political subject Woman, given the radically different experiences of women in the transatlantic trade and racial slavery in the plantations of the New World. The political struggle has focused on challenging racism within the feminist movement and its universal view of the subject Woman, establishing the relation between race, gender, and class, and affirming the contributions of Afro-descendant women to culture, the economy, and beauty standards. Decolonial feminism, both indigenous and Afro-Caribbean, traces the sex-gender heteronormative order and the idea of patriarchy to the process of conquest and colonization, arguing that these are axes of power of capitalist modernity. This order is based on the female/male binary, cisheterosexuality, and the gendered division of labor.	1) Hilary Beckles, Centering Woman: Gender Discourses in Caribbean Slave Society (Kingston: Ian Randolph Publishers, 1998). 2) Jennifer Morgan, Laboring women: reproduction and gender in New World Slavery (Philadelphia: University of Pennsylvania Press, 2004). 3) María Lugones, “Heterosexualism and the Colonial / Modern Gender System,” Hypatia 22:1 (2007). 4) Ochy Curiel, “Género, Raza, y Sexualidad,” Intervenciones en estudios culturales 4 (2017). 5) Oyèrónké Oyewùmí, La invención de las mujeres, trad. Alejandro Montelongo González (Bogotá: La Frontera, 2017). 6) Simone Beauvoir, El segundo sexo, trad. Alicia Martorell (Madrid: Cátedra, 1998). 7) Sojourner Truth,“Women’s Rights [Ain’t I a Woman],” Words of Fire: An Anthology of African-American Feminist Thought, Beverly Guy-Sheftall, ed. (New York: New Press, 1995).8) Thomas Lacqueur, La construcción del sexo: Cuerpo y género desde los griegos hasta Freud (Madrid: Crítica, 1994).
Work (waged)	There is a distinction between labor and work in Marxist and decolonial literature. Labor is the productive activity that responds to the human being’s metabolic relation with nature. Productive activity is not limited to the reproduction of life, but also cultural and artistic expression. Forced labor responds to ways of capturing that productive activity by a system of domination (and racialization) such as slavery or servitude. Paid, waged labor, in the context of capitalist modernity, is called work. Work is the heart of exploitation in this global economic system, which is based on the goal of profit. Waged work individualizes productive activity, since remuneration is adjusted based on the production of surplus value through the working day, or working hours, and the introduction of technologies that, instead of freeing up the worker, binds him even more. In Marxist analysis, exploitation consists of paying only enough for the worker's mere survival; what is produced throughout additional hours during the workday is captured by the owner of the means of production. Marxist feminisms argue that this system of exploitation depends on invisible hence unpaid domestic labor, usually done by women, that reproduces the very life of the worker.	1) Angela Davis, Women, Race and Class (New York: Random House, 1983). 2) Aníbal Quijano, “Colonialidad del Poder y Clasificación Social,” Journal of World-Systems Research 1:2 (2000). 3) Karl Marx, El Capital, 3 vols., trad. Vicente Romano García (Madrid: Akal, 2000). 4) Kathi Weeks, The Problem with Work: Feminism, Marxism, Antiwork Politics, and Postwork Imaginaries (Durham: Duke University Press, 2011). 5) Nancy Fraser, “Behind Marx’s Hidden Abode,” New Left Review 86 (2014). 6) Silvia Federici, Revolución en punto cero: Trabajo domestico, reproducción y luchas feministas, trad. Carlos Fernández Guervós y Paula Martín Ponz (Madrid: Traficantes de Sueños, 2013).
Workers Movement	Also known as labor movement refers to a variety of political organizations that aim to improve working conditions for the working class and, in general, halt capitalist exploitation. Born in the context of the industrial revolution, it struggles for better working conditions including limiting the workday, securing worker’s benefits, and pursuing a just wage. Additionally, the workers’ movement advocates for political rights in the workplace, such as freedom of expression, the right to collective bargaining and unionization, and the right to strike.	1) Ángel Quintero Rivera, Lucha obrera en Puerto Rico: antología de grandes documentos en la historia obrera puertorriqueña (San Juan: CEREP, 1971). 2) Democracia Socialista, Radiografía del movimiento obrero (IV) (2022). 3) Georg Fromm, “El nacionalismo y el movimiento obrero en la década del 30,” Op. Cit. 5 (1990). 4) Gervasio García, Desafío y solidaridad: breve historia del movimiento obrero puertorriqueño (San Juan: Ediciones Huracán, 1997). 5) Jorell Melendez-Badillo, The Lettered Barriada (Durham: Duke University Press, 2021). 6) Juan Ángel Silén, Apuntes para la historia del movimiento obrero puertorriqueño (San Juan: Publicaciones Gaviota, 2001).
Xenophobia	Adopting the definition of La guía antirracista para periodistas en español en los Estados Unidos, “refers to the rejection and discrimination, by the state, of groups that have migrated and live outside their country of origin. Nationalism is closely linked to xenophobia in that it presupposes that the nation of the one expressing xenophobic rejection is superior to the nation of the foreigner. Although xenophobic discourse often focuses on the cultural practices of migrants, in many cases xenophobia is often combined with racism. The xenophobia suffered by populations that have been racialized as black in the 20th century is exacerbated by said intersectionality. For example, dark-skinned migrants from the Dominican Republic or Haiti to the United States or Europe suffer xenophobia more violently than immigrants from the southern cone who are considered white.”	1) Alaí Reyes Santos, Our Caribbean Kin: Race and Nation in the Neoliberal Antilles (New Brunswick: Rutgers University Press, 2015). 2) Gloriann Sacha Antonetty, Isar Godreau, Zaire Dinzey Flores, Frances Negrón Muntaner, Lorgia García Peña, Hilda Lloréns, April Mayes, Guía antirracista para periodistas hispano hablantes en los Estados Unidos (Medios Latinos del Centro de Medios Comunitarios de la Craig Newmark Graduate School of Journalism de CUNY, 2020). 3) Ronald R. Sundstrom y David Haekwon Kim, “Xenophobia and Racism,” Critical Philosophy of Race 2:1 (2014).

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