Global Journal of Human-Social Science, A: Arts and Humanities, Volume 22 Issue 4

held in Bogotá, Colombia. 8 8 An event that has led to the declaration of 25 November as the International Day for Non-Violence against Women (in commemoration of the Mirabal sisters, murdered by the Trujillo dictatorship in 1960 in the Dominican Republic) And then, in July 1983, the Second Latin American and Caribbean Feminist Encuentro was held in Lima, Peru, where some six hundred participants came together to discuss about patriarchy. They gave meaning to a feminist agora that has begun to combine self-convened dynamics with the participation of women from feminism, trade unions, political parties, working class neighborhoods, the academia, etc. The determining factor for the emergence of the ENMs in 1986 was the preparatory meeting for the session of the International Women's Confederation held in Havana, Cuba. However, beyond the political objective of holding such gatherings locally, their popular character came from the valuable experience of a previous meeting: "In Bertioga we were 1200 of us in workshops of all kinds, self-examination, health, political organization. I came back with my head upside down. The possibility of an Encounter seemed wonderful to us. And so, we brought it up to the Women’s Multi-sector Organisation" (Alma and Lorenzo, 2009). Specifically, the First ENM in Argentina was held at the San Martín Cultural Center from 23 to 25 May 1986, 1986. The activity gathered more than 1000 participants. Although it was self-financed and proclaimed its independence from any other political organization, some unions collaborated in the accommodation of participants coming from the provinces. As one testimony points out, the importance of this original enterprise was clear from the beginning: The Women's Encounters are a revolution in the way to discuss politics, experiences, to go from public to private and from private to public, to share a journey together, and at the same time to bring the voices of women from all over the country and from all social classes. A great journey in which the fact of leaving home is already a great step for many retired women, teachers, employees, housewives. A journey in which those who usually travel is surrounded by other women coming from streets, lands, and bricks they do not know. A circle in which exchange is a priority. That is already a change. It is a transformation that deserves to be noticed and told. (Maffia, Peker, Moreno, and Morroni, 2013, p. 11). In this key were set up both a ritual that has already made history and the manifestation of a political movement that has expressed itself in a persistent way through 34 consecutive encounters based on self-management, democratic participation, political autonomy, and deliberative horizontality (Alma and Lorenzo, 2009). Throughout the encounters a ritual has been installed, which involves a welcoming ceremony, workshops discussions, dancing, and a big final march. In addition, these events have been shaping a feminist agora where not only internal debates are processed, but also new generations of militants are formed in the course of the events that are organized. As Bellucci (2014) did, we must consider how the debate on the sexual and reproductive agenda has developed. The issue was timidly present in the first ENM of 1986, gained greater prominence the following year in a health committee and beginning to be treated from there as a right to legislate. In the third ENM it was definitively integrated through a specific worksh on the subject, from where a slogan was shaped: "contraceptives to not abort, legal abortion to not die". Sometime later, at the 2003 ENM held in the city of Rosario, the Assembly for the Right to Abortion and the specific organizations that derived from it were created (Bellucci, 2014). Finally, as Graciela Di Marco (2011) has argued, the feminist people display an unprecedented political identity resulting from the articulation of various struggles for the expansion of rights and the consolidation of a participatory and plural democracy. In this sense, the ENMs are a demonstration of both women's activism and feminist activism in Argentina, an agora for the formation of political cadres and the recruitment of new militant generations. This last point has been related to the recent upsurge of mass demonstrations since the Rebellion of the Girls (Lenguita, 2020c), where the women bodies become canvases on which to write their demands and the street protest is transformed into a colorful demonstration, an attractive ritual for the youngest. V. R ecruitment for the R ebellion of the G irls Five years ago, Argentina was the scene of a heartbreaking outcry driven by the slogan Ni una menos (Not one less) . The origins of the expression have date back to 1995, when Susana Chávez wrote a poem that gives meaning to the phrase. That first call unfortunately reappeared as a result of the femicides in Ciudad Juárez, of which she herself was the target in 2011 (Segato, 2013). A group of women writers started a reading marathon in her name on 26 March 2015, following the outcry over a new femicide in Argentina at the time. 9 9 The femicide of Daiana García was the limit that this initial group of feminists could not overcome, and which led them to express their indignation and repudiation. Also compelled by the media’s treatment of the case, which held the victim responsible, their objective was to show and denaturalize male violence by organizing a gathering in a square located next to the Museum of Language and Books. A series of readings extended the day for several hours, which in fact represented the starting point of a movement that was decisive for the life of Argentinean feminism. The organization led to a mobilization on June 3 of that year triggering a rebellion that rose up across Argentina and was replicated in other countries. Volume XXII Issue IV Version I 32 ( ) Global Journal of Human Social Science - Year 2022 © 2022 Global Journals A Rebellion of the Girls: Traces of Feminist Memory in Argentina