 One of the major frameworks of decolonial feminisms is “the coloniality of power”, a term first introduced by Aníbal Quijano, and defined as “the social classification of the world’s population around the idea of race” (Quijano 2000: 1). In this sense, the colonization of the Americas is not only a historical moment, but also the emergence of race and the subsequent reorganization of the globe in accordance with what Walter Mignolo calls “the colonial difference”, denoting the abstract positioning of Europe as the global hegemonic power (Mignolo 2002). Decolonial feminisms take an intersectional approach to the coloniality of power and investigate, as María Lugones says, “the emergence of hegemonic gender arrangements along ‘racial’ lines” starting with the colonization of the Americas (Lugones 2007: 190). Decolonial feminists such as Lugones and Wynter bring poststructuralist critique in dialogue with Latin American philosophy and argue that dominant gender arrangements themselves are colonial; these arrangements, such as patriarchy, heterosexualism, or gender dimorphism mark concrete historical processes of the racial inscription of gender norms, starting from and with the coloniality of power (Lugones 2008; Oyěwùmí 2007; Wynter 2006).