[en] The thesis analyzes the responses of indigenous Quechua women to development devices since the mid-twentieth century based on two case studies in the central highlands of the Ecuadorian Andes. Therefore, the aim is to contextualize the arrival of the development projects that reached their communities, deepen the impact on their lives and, finally, the strategies of women to incorporate and adopt them in biographical journeys. Development made its appearance in indigenous communities with the desire to integrate indigenous women into the State. New paradigms were progressively deployed with the objective of modernizing them, turning them into good housewives or efficient producers. In these attempts to "subdue" women, they were portrayed as trapped in a culture that reduced them to subjects without agency, ignoring their long history of resistance and contestation to the various devices of control. In the 1970s, the first criticisms of development appeared from the pioneering movement of Women in Development (MED), framed in the new boom that feminism was experiencing. This first movement claimed the inclusion of women in development. Behind her, different approaches would overlap over the following decades to try to alleviate the progressive feminization of poverty. Black, Chicano, indigenous, mining women... from the north and the south contested from the beginning the ethnocentric view of that feminism that did not consider the starting situations so different that women faced and pointed out that women had always been " in the development". In the 1980s, with the advent of the crisis and the withdrawal of the State, development organizations became an insufficient palliative for a poverty that did not stop increasing, especially among women who, in addition to increasing their productive workloads and reproductive, they had to carry out development projects. In Ecuador, the emergence of the indigenous movement during the 1990s, with massive uprisings and the articulation of a powerful national platform, CONAIE, transformed the situation of domination and "ventriloquism" historically experienced by indigenous people. Throughout the decade, class and land demands as farmers gave way to identity claims, which appealed a lot, above all, to their identities as indigenous people. During the following years, multicultural policies would reach the country, promoting development projects with identity. In Ecuador, one of the star programs was the one financed by the World Bank "PRODEPINE". At the crossroads of these development interests between ethnicity and gender were indigenous Quichua women. In the thesis, I try to explore how indigenous women, faithful to the guidelines of the indigenous movement and the ethnic project, had to look for their own grammars and within their communities that would articulate their double recognition. Outside, as indigenous peasants in contexts of historical ethnic discrimination. Inwards, as women subjected to strong inequality and violence. The two case studies in Quisapincha (Tungurahua) and Toacazo (Cotopaxi) based on data and interviews spanning two decades recover the responses and strategies that women put into play in their life trajectories.

[es] La tesis que presento analiza cómo el aparato del desarrollo se acercó a las mujeres indígenas quichuas de la sierra desde mediados del siglo XX. Si inicialmente lo hizo con la voluntad de integrar a las mujeres indígenas al Estado, progresivamente fue desplegando nuevos paradigmas con los objetivos de modernizarlas, evangelizarlas, convertirlas en buenas "amas de casa" o en eficientes productoras. En definitiva, domesticarlas. En todos esos intentos a las mujeres se las representó atrapadas en la cultura que las reducía a sujetos sin voz y sin agencia, sin tener en cuenta la larga historia de resistencia y de respuesta de las mujeres a esos dispositivos de control. En la década de los 70 aparecieron las primeras críticas al desarrollo desde el pionero movimiento de Mujeres en el Desarrollo y enmarcado en el nuevo auge del feminismo y que reinvidicaba la inclusión de las mujeres en el desarrollo. Desde las mujeres negras, chicanas, indígenas, mineras&#8230; se cuestionó esa mirada etnocéntrica de un feminismo que no "veía" que las mujeres siempre habían estado ahí, sosteniendo. En los 80, con la llegada de la crisis y la retirada del Estado, las organizaciones de desarrollo se convirtieron en un paliativo. Desde entonces distintos enfoques surgirían para aumentar la eficiencia de los proyectos de desarrollo, la equidad de género o el empoderamiento de las mujeres. Para esos mismos años, la eclosión del feminismo en Europa y EEUU había permeado las políticas de desarrollo. Desde los años 90, en Ecuador se potenció el trabajo con y para las mujeres para intentar paliar las deficiencias de un sistema que cada vez excluía y empobrecía más a las mujeres. En el cruce de esos intereses del desarrollo entre la etnicidad y el género se encontraban las mujeres indígenas quichuas. En la tesis, intento explorar cómo las mujeres indígenas, fieles a los lineamientos del movimiento indígena y al proyecto étnico, tuvieron que buscar gramáticas propias y al interior de sus comunidades que articularan su doble reconocimiento. Hacia fuera, en tanto campesinas indígenas en contextos de una histórica discriminación étnica. Y hacia dentro, en tanto mujeres sometidas a una fuerte desigualdad y violencia. Los dos estudios de caso en Quisapincha (Tungurahua) y Toacazo (Cotopaxi) a partir de datos y entrevistas que atraviesan dos décadas recuperan las respuestas y estrategias que las mujeres pusieron en juego en sus trayectorias de vida. De qué manera los proyectos de desarrollo que llegaron a sus comunidades impactaron en sus vidas y cómo ellas los incorporaron y los adaptaron a sus recorridos biográficos.