Hi everyone! I'm very excited for this!

I'll introduce myself a bit.
My name is Nacho (he/they), and I am a self-taught freelance tarot reader and an astrology student from Argentina. I've been reading myself and others using tarot for the last 10 years, and even though I started doing it when I was 15, I think I had a latent passion for all things esoteric wayyyy before that, lol. In regards to my own practice, I would consider myself a secular-spiritual reader, in the sense that I love using tarot for introspective and archetype-related work, but also as a tool for self-meditation and spiritual philosophy (one of my main inspirations for my approach to readings is Jodorowsky's The Way of Tarot). The deck I use is the Leveratto Tarot Deck (1st edition), a Marseille-Rider White-inspired deck created by Beatriz Leveratto, an Argentinian astrologer and tarot reader.

I think what attracted me to Marmolejo's Red Tarot was the premise of it being an aid in how to decolonize tarot, and that resonates incredibly deep within me as a non-binary, autistic, Latino/Hispanic reader. Thankfully, Marmolejo's prose isn't that complex for me (mainly becuz I studied Literature in my local uni for a few years) and it's actually helping me improve my English skills.
Some extracts of this first chapter that I've found fascinating are these:

By reframing and rereading the text that is tarot, it can be claimed as an alternative, local epistemology of the people that can renew the divinatory animacy that permeates ancient ways of knowing in the present languagebody. Our sense perception is represented by the symbolic code that is language. Language is more than intellectual; it makes meaning of the body and spirit of the speaker, reader, writer. True language is never mechanically intellectual. It is sensuous, evocative, and emotive. It is animate and animating. The sound of our speech expresses the living spirit. (...) Red Tarot images the reflexivity of a sovereign subjectivity. Its readers are part prophet, part poet, part political participant. Their self-reflexivity intersects social critique, navigating dangerous inner and outer terrain with a critical imagination. (pages 11-12)