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This paper analyses the particular role played by anarchism in early 20th century discussions concerning the Bolivian nation and citizenship. Based on a diverse corpus of documents and extended specialised literature, I will argue that between the 1920s and 1940s the local anarchist movement took part in these debates by rejecting the Creole oligarchy's definition of the nation and proposing one of its own. Ideologically, this intervention meant imagining a different, more inclusive national community made up of racialised and gendered identities. Practically, it implied fighting against internal colonialism, struggling for equal citizenship, and defending the ethnic and gender identity and human dignity of mestizos, cholas, and indigenous people. By reconstructing these debates and some anarchist "ethno‐classist" struggles of the period, I approach the anticolonial orientation of Bolivian anarchism, and more generally, examine a historical experience in which subaltern subjectivities intervened in nation‐building away from a statist, Western and patriarchal path. [ABSTRACT FROM AUTHOR]

'Whores', 'hookers' and 'prostitutes' are among the many labels used to represent women in the sex industry. As a result, some sex workers develop defence mechanism to cope with this negative labelling. The present study explored the intersecting sources of the 'whore stigma' and its management in the city of Tarija (Bolivia). Work involved the triangulation of (1) an ethnography of sex-related institutions; (2) semi-structured interviews with staff from the sex industry, municipal and health authorities and neighbours who lived close to sex trade establishments; and (3) life narratives of women in sex work and people of the general population conducted over two periods of six months each, in 2001-2002 and 2003. This paper describes the intersectional power differentials (of gender, ethnicity and class) in which 'whore stigma' unfolds in Tarija. It reveals how women in sex work created defence mechanisms to mediate the tension between honour and shame that defined their devalued condition as women, peasants, indigenous persons and sex workers. In conclusion, this article discusses a possible intersectional conceptualisation of the 'whore stigma' within this context and argues for the need for health promotion programmes to engage with these women's coping strategies. [ABSTRACT FROM AUTHOR]