  Dissident voices of the early 2000s waged a decolonial critique that came to characterize contemporary Latin American feminist philosophical scholarship. Influenced by the pivotal contributions of María Lugones (2007, 2008), contemporary decolonial Latin American feminist scholarship has tackled Eurocentrism, colonial underpinnings, and omissions of identity in feminist philosophy. Lugones was an integral voice in the formation of a decolonial feminist tradition as she was the first scholar to articulate the concept of the coloniality of gender. In conversation with the scholarship of Peruvian Aníbal Quijano (2000), she maintained that the modern sex/gender system is rooted in the colonial project that imposes a dimorphic sex/gender system framed through heteronormativity. Complementing Quijano, she maintains that the colonial/modern gender system required the categorization of human and non-human and the invention of racial divisions of the human. However, she critically adds that gender played an important role in these relationships, a point Quijano overlooks. As a result, the status of white women, existing alongside colonizing white men, operated on a different nexus committed to the reproduction of racialized humanity. The peoples of the colonized world did not participate in the modern gender system prior to its imposition. The import of this argument is that gender and sexuality are co-constitutive of race and are formed in and through the colonial project that sought to subordinate colonized peoples. Hence, to theorize about gender entails a look at the heirlooms of colonialism that built the possibilities of the modern world through the categorization of people into racialized, gendered humanity. This critique problematizes any idea of shared gender in womanhood because it fails to account for the racial and class differences that cut across the formations of identities in the Americas.