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In recent years, many states have incorporated gender perspectives into their foreign policies, and this has become a relevant topic in International Relations. This paper investigates the extent to which the Movimiento al Socialismo (mas) indigenist foreign policy has laid the groundwork for advancing towards the inclusion of a feminist approach in Bolivia’s international agenda. The case study is grounded in decolonial studies and community feminism. The main argument is that Bolivian foreign policy between 2006 and 2022 clearly influenced by Andean indigenous thought and the Buen Vivir cosmovision—provided the programmatic and discursive bases to envision the construction of an international agenda with a gender perspective that includes women and indigenous historical demands within a decolonial and communitarian vision. At the domestic level, Bolivia has promoted women’s inclusion and their claims, but at the international level, it did not generate programmes with a depatriarchalizing discourse. The article shows that a foreign policy based on Andean indigenous beliefs and demands has created an opportunity to integrate marginalised groups into the Foreign Ministry, but this integration has yet to materialise. This research is qualitative in nature, drawing on information from various sources: key informant interviews, archival work, and secondary sources. [ABSTRACT FROM AUTHOR]

In this paper we outline some of the research results of a larger work which studies the Bolivian migration from a gender perspective, as well as the impact of the institutional practices that determine the transnational experience. In a global scene of restrictive rules concerning the human mobility, we notice how control and dominance strategies are present in ideologies and symbolic mechanisms. Women options in the migration process are trapped through them. We propose to recognize the symbolic and institutional violence that pressures migrants during their migration journey, focusing on understanding the ideological content - sexism and marianism - in which they are based on. We present an analysis of the instrumented ways of applying violence against Bolivian migrant women and its families from the social action practices implemented at origin and destination (transnational perspective). [ABSTRACT FROM AUTHOR]

Poverty Reduction Strategy Papers (PRSPs) have not been very successful in gender mainstreaming. This article will show, with examples from the PRSPs of Honduras, Nicaragua, and Bolivia, how gender issues have been largely ignored in the design, poverty analysis, and policy actions of PRSPs. It will be argued that the reason for this failure is only partially a lack of political will and gender expertise on the side of the governments and PRS teams. Rather, the main reason for the failure of integrating gender in PRSPs is the overall framework of PRSPs, which does not allow for gender mainstreaming in macroeconomic policies. The core of the framework consists of narrowly defined macroeconomic targets and policies, while giving less importance to broader socio-economic objectives and policies. This, in turn, tends to shift gender entirely to a secondary, social concern, rather than being part and parcel of the core of the poverty reduction framework. [ABSTRACT FROM AUTHOR]

In the province of Jujuy, located on the northern border of Argentina and Bolivia, the widespread image of the "Bolivian pregnant woman who crosses the border to give birth on the Argentine side" orders a great deal of the perceptions, views and ideals of many Argentineans. Themes relating to material resources, to rights of citizenship and to meanings and feelings of belonging appear in stories and statements that reject and condemn these women. How are we to interpret the reactions that these women's actions provoke? What fears and anxieties are provoked by such border crossing? This paper shows that Bolivian women who cross the border are seen as a societal disturbance, and embody a double threat to "integrity": to social integrity, understood as a system of regulated inequality, and to national/racial integrity, understood as a holistic ethnic community. [ABSTRACT FROM AUTHOR]