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The Idea of Latin America
Abstract
Acknowledgments. Preface: Uncoupling the Name and the Reference. 1 The Americas, Christian Expansion, and the Modern/Colonial Foundation of Racism. 2 "Latin" America and the First Reordering of the Modern/Colonial World. 3 After "Latin" America: The Colonial Wound and the Geo-Political/Body-Political Shift. Postface: After "America". Notes. Index
... The study is underpinned by feminist, abolitionist and decolonial thought and is based on a social constructivist anthropological epistemology (A. Y. Davis, Dent, Meiners, & Richie, 2022;Mignolo, 2005;Tuhiwai Smith, 1999). Applying a feminist approach to decolonial and abolitionist thinking in studying transnational adoption practices gives us radical tools to envision new ways of caring and parenting in the context of global inequalities. ...
... Several authors have argued that the 'colonial reality' of transnational adoption is not limited to the macro level but also infiltrates the most intimate spheres of transnational adoptees' lives (Tigervall & Hübinette, 2010;Wekker et al., 2007). Drawing on decolonial thought (Maldonado-Torres, 2007;Mignolo, 2005Mignolo, , 2017Quijano, 2007), we use the term 'coloniality' as defined by Maldonado-Torres (2007, p. 243) to point to the global sociopolitical reality that shapes transnational adoption. Maldonado-Torres argues that 'coloniality survives colonialism' and 'is maintained alive in books, in the criteria for academic performance, in cultural patterns, in common sense, in the self-image of peoples, in aspirations of self, and so many other aspects of our modern experience'. ...
... According to him, modern subjects 'breath coloniality all the time and everyday.' Mignolo (2005) argues that discourses and practices of coloniality cause 'colonial wounds,' or, with reference to a term coined by Ureña (2019Ureña ( , p. 1642, 'invisible wounds of coloniality.' The 'colonial wound' points to the physical and/or psychological pain that is a 'consequence of racism, the hegemonic discourse that questions the humanity of all those who do not belong to the locus of enunciation (and the geo-politics of knowledge) of those who assign the standards of classification and assign to themselves the right to classify' (Mignolo, 2005, p. 8). ...
Research on transnational adoption has paid insufficient attention to the perspectives of actors in countries of origin. This dissertation aims to examine transnational adoption from Bolivia by centralising the perspectives of families of origin, local child welfare and adoption professionals, and Bolivian adoptees. By focusing on their accounts, we gain insight into the prevailing ideologies and social mechanisms that structure the Bolivian child protection and adoption system. Particular attention is paid to the conditions and contexts in which child relinquishment, child removal and searches for relatives take place. This ethnographic study, based on an activist anthropological approach, was conducted mainly in Bolivia and draws on participant observation and in-depth interviews with more than 70 participants. The empirical findings suggest that impoverished and marginalised families who deviate from parenting ideals are more likely to become entangled in the net of the child protection system. In such cases, social investigations may be conducted on these families, which may result in their children being taken away if they do not meet the conditions set by child welfare professionals. However, these professionals are often hampered in their work by a lack of financial and material resources, which limits the conduct of research on family reunification and leads to more child removals. The study also questions the closed nature of the adoption system, which allows loopholes for irregular practices in the system despite the various safeguards and protocols put in place. In addition, the findings also point to the resistance expressed by families of origin and Bolivian adoptees in their search for restoration. The families of origin often long for information about their children, which may lead them to try to obtain information about their children or look for them themselves. In turn, Bolivian adoptees develop their own strategies to connect to their origins by seeking belonging and community. Finally, the dissertation proposes dismantling the oppressive logics and mechanisms of transnational adoption and calls for radically re-imagine new ways of caring for children and their families.
... A colisão entre essas identidades impostas gera uma energia que define a subjetividade dos controlados, e cria uma dinâmica complexa de resistência e adaptação. Isso influencia continuamente como os indivíduos percebem a si mesmos e suas relações com o mundo ao redor e tal dualidade não apenas molda as subjetividades individuais, mas também estrutura as interações sociais e de poder (Quijano, 2000;Mignolo, 2007Segato, 2014. ...
... Assim, a normativa de gênero colonial é apenas um dos muitos elementos em jogo na história da resistência. Ao focar nos resistentes, podemos revelar aspectos que foram obscurecidos (Mignolo, 2007;Krenak, 2019;Carneiro, 2008). ...
Resumo: O presente estudo visa analisar o impacto do acesso ao ensino superior na emancipação e resistência das mulheres indígenas frente às estruturas coloniais e patriarcais. A pesquisa adotou uma abordagem qualitativa, fundamentada em análises documentais e aportes bibliográficos. O estudo identificou que o ingresso às academias científicas representa um marco de resistência e transformação para as identidades indígenas femininas. Elas enfrentam não apenas os empecilhos econômicos e institucionais, mas também o patriarcado enraizado em suas comunidades. Ao obterem a educação superior, essas guardadoras da vida conquistam espaços de liderança e protagonismo, o que rompe com estereótipos e preconceitos. Ademais, o retorno dessas mulheres qualificadas às suas terras contribui para a preservação cultural e o fortalecimento das lutas por direitos coletivos. Por fim, o estudo conclui que, apesar dos avanços, é necessário fortalecer as políticas de inclusão para garantir a permanência e o sucesso dessas figuras femininas nas universidades. Palavras-chave: Mulheres indígenas, educação, colonialidade de gênero, patriarcado, resistência. Education and emancipation: the transformation of indigenous women in the face of colonial and patriarchal hierarchies Abstract: This study aims to analyze the impact of access to higher education on the emancipation and resistance of indigenous women in the face of colonial and patriarchal structures, considering the intersectionality of gender, ethnicity, and social class. The research adopted a qualitative approach, based on documentary analysis and bibliographic contributions. The study identified that entry into scientific academies represents a milestone of resistance and transformation for indigenous women, who face not only economic and institutional obstacles, but also the patriarchy rooted in their communities. By obtaining higher education, these women gain leadership and protagonism spaces, breaking with stereotypes and prejudices. Furthermore, the return of these qualified women to their lands contributes to cultural preservation and the strengthening of the struggle for collective rights. Finally, the study concludes that, despite the
... The story of Latin America is one of resilience and cultural richness, underscoring the need for a nuanced understanding of its layered history and identity struggles, particularly concerning national sovereignty, cultural authenticity, and the preservation of indigenous languages and traditions.22CHAPTER 2: MODERN MANIFESTATION OF COLONIAL LEGACIES"It was the moment in which the demands of modernity as the final horizon of salvation began to require the imposition of a specific set of values that relied on the logic of coloniality for their implementation"(Mignolo, 2005).How we represent the past shapes our view of the present. To understand the impact of colonial narratives on Latinx identity among second-generation diaspora in London, we must first explore the past. ...
... The 'discovery' of America-and the accompanying genocide of Indigenous peoples and African slavery-underpins modernity and reveals its darker side, 'coloniality.'Understanding the 'idea of Latin America' is key to grasping the construction of Western modernity and the modern world order.This chapter primarily draws on WalterMignolo's (2005) book, The Idea of Latin America, which critiques the geopolitical knowledge framework rooted in colonial history, to examine the deliberate creation and political use of the term 'Latin America' in the 19th century. The concept of the 'Americas' arose from European commercial expansion, fueling modern capitalism. ...
This dissertation examines the intersection of identity, colonial legacies, and visual representation within Latinx diasporic communities. Drawing on a combination of critical theory, interviews, and visual culture, it explores how identity formation is shaped by social structures, migration, and the enduring impacts of Western Eurocentrism. By analyzing the experiences of Latinx individuals navigating the complexities of belonging, race, and cultural representation, the work aims to deconstruct dominant narratives and challenge the marginalization of non-Western perspectives. Through the use of photography and personal reflection, the dissertation offers a critical perspective on the ways in which colonial histories continue to influence contemporary identity, with a focus on how visual culture can be a tool for reclaiming space and amplifying underrepresented voices.
... 11). This process of alienation and dehumanisation is termed coloniality, a concept that extends beyond formal colonialism to describe the embedded logic that continues to enforce exploitation and control under the guise of progress (Mignolo, 2005). Maldonado-Torres asserts that coloniality 'survives colonialism ' (2007, p. 243) and permeates various aspects of modern experience, including cultural patterns, self-image, and aspirations. ...
... 68). Eugene's pronouncements of white superiority demonstrate not only his investment in coloniality (Mignolo, 2005), but also show how he tries to emulate and assimilate whiteness due to its perceived link to righteousness. ...
This article adopts the concept of ideological passing to analyse the character of Eugene in Chimamanda Ngozi Adichie’s novel Purple Hibiscus (2003). The article expands on the traditional understanding of racial passing, namely presenting oneself as white due to possessing or emulating physical traits associated with whiteness, to encompass a form of passing through ideological alignment with Western norms and performing whiteness in multiple ways. Eugene’s strict adherence to Western Christianity, language and culture and his rejection of Igbo traditions represent a form of passing that reflects the enduring impact of coloniality in postcolonial Nigeria. While Eugene is able to access forms of relative power through ideological passing, the act of passing is inherently precarious and requires constant vigilance and sacrifice. This article thus reads Eugene’s violence partly as an externalisation of his anxiety due to his attempts to pass and as a further act of passing by repeating the violence he suffered by white missionaries. This study contributes to African decolonial studies by discussing the complex negotiations of power in post-colonial contexts as reflected in literary texts like Adichie’s novel.
... De fato, essa persistência/esses vestígios, por parte do poder colonial, em tempos póscoloniais, verifica-se em países de contexto semelhantes, como Moçambique, em que as estruturas de poder ainda se organizam em uma matriz colonial dando origem à colonialidade do poder (Quijano, 2005;Mignolo, 2005), como princípio sobre o qual se fundam as relações hierárquicas sociais, pautada na ideia de raça, discriminações sexuais e populações excluídas do poder político, dos meios de produção e subsistência (Quijano, 2005). ...
... Concorda-se com Mignolo (2005), ao ressaltar que não se trata de substituir o conceito de "Totalidade" por outro proveniente da periferia, mas a pluralidade, como um projeto universal um mundo heterogêneo, em que a diversidade não pode ser reconhecida como uma fraqueza, mas como força nas relações pessoais e internacionais. ...
Este artigo discute os desafios que as mulheres moçambicanas da zona rural enfrentam para sobreviver. Especificamente, analisam-se os efeitos e os impactos positivos da posse da terra como ferramenta para sua emancipação e empoderamento, entre 2016 a 2022. Os avanços nesta luta, via associações comunitárias femininas, persevera, e se esforça, para se fortalecer, apesar de longe de se estabelecer. Nesse sentido, seu objetivo central é analisar as contribuições da posse da terra como forma das moçambicanas estarem no mundo e terem seu local de fala. A problemática indaga como as mulheres da zona rural de Moçambique suportam os problemas de falta de liberdade e valorização e os impactos da posse da terra como instrumento para sua libertação financeira. Metodologicamente, a pesquisa foi bibliográfica, com abordagem qualitativa, oferecendo ao pesquisador oportunidade de refletir sobre o objeto de pesquisa e construir conhecimento. Seus resultados conduzem para uma possível reviravolta e autonomia das mulheres rurais de Moçambique, com suporte do aparato teórico dos estudos póscoloniais como lugar de fala e de construção. Assim, discute-se a possibilidade de se repensar as (des)igualdades em favor das mulheres rurais moçambicanas.
... Differently from the de-Westernizing perspective, the decolonial approach identifies the perceived asymmetries in the international as a legacy of colonialism, that is, the exploitation of societies belonging to the MaW by MiW countries (Mignolo 2006;2011). Some consequences follow this argument. ...
... Second, this tradition associates colonial exploitation mainly with Western European countries. In most cases, colonialism conflates with Eurocentrism (Mignolo 2006). Third, the present time tends to be considered as the time that offers the opportunity to challenge the causes of scholarly asymmetries and set the basis for a fairer international academic system (Grosfoguel 2007). ...
Purpose
This article examines intellectual and media imperialism as complementary dimensions of cultural imperialism. While previous studies have addressed these concepts separately, this study argues that the United States’ dominant role in the international academic sphere allows it to influence media professionals in other countries, reinforcing media imperialism through a local workforce.
Approach
This article employs a historical-interpretative approach for describing how intellectual imperialism and media imperialism work together. It also incorporates a quantitative analysis of the rise of the disinformation-fighting agenda.
Findings
This study highlights the intricate relationship between external intellectual influence and local media narratives. Based on concrete examples, it shows how the Knight Center influences Brazilian journalists through intellectual training and practical initiatives organized via Abraji.
Practical and social implications
This paper contributes to the broader discourse on cultural dominance and media influence. It emphasizes the need for critical reflection on the role of external forces in national media ecosystems.
Originality/value
The originality of this article lies in its exploration of the intersection between intellectual and media imperialism. It illustrates how external influences, such as the Knight Center, bypass local academic structures and align with US political interests, ultimately affecting national sovereignty and shaping media narratives.
... A colonialidade "[...] diz respeito ao processo de dominação entre grupos sociais, estabelecendo uma relação de superioridade daquele que domina sobre o dominado, a ponto de suplantar seus conhecimentos, sua cultura, sua identidade e [...] sua humanidade" Castro;Monteiro, 2019, p. 2). A lógica colonial continua a exercer sua influência por meio da colonialidade, em todos os campos societários, mesmo depois de findo o processo colonial, permanecendo os pensamentos que imprimem valores culturais eurocêntricos nas populações (Mignolo, 2005;Mignolo, 2017). ...
... Na realidade, as "[...] práticas que o consolidaram [embranquecimento] estão presentes em nossa cultura desde o início da colonização brasileira" (Machado, 2016(Machado, , p. 2166. Isso revela que, ao longo da história, povos e sujeitos negros, silenciados, adquiriram um senso de inferioridade, ferida aberta de um tempo colonial (Mignolo, 2005), mais uma vez, estamos frente à colonialidade do ser. ...
Este artigo traz reflexões e análises de uma pesquisa-formação envolvendo o teatro, na abordagem de temas socialmente relevantes, de um grupo de quatro discentes de uma licenciatura, no desenvolvimento do tema “Relações entre Ciência, Sociedade e Cidadania II”, investigando as contribuições para a construção de narrativas e de subjetividades vinculadas ao racismo, na consideração das relações em torno de uma característica fenotípica como o “cabelo crespo”. Recorremos à perspectiva decolonial como lentes analíticas, na leitura do texto de cena produzido e intitulado “Pensando em CTS e lavando os cabelos: respeito!”. O teatro tem o potencial para contribuir com as abordagens descolonizantes dos efeitos coloniais. As narrativas teatrais estabeleceram fronteiras entre ficção e realidades vividas (vivências reais e subjetividades construídas). Avaliamos que o peso das diferenças e dos preconceitos, em face do racismo, têm movido a população negra a manifestar dificuldades de autoaceitação, buscando alternativas para a sua aparência, como o alisamento e o tingimento de cabelos, como apresentado no enredo teatral, aproximações a um padrão de beleza branca ou com traços da branquitude – manifestações da colonialidade do ser. É importante que na formação de professores apresente-se a compreensão de raça como uma entidade cultural e não natural, privilegiando, assim, práticas pedagógicas críticas e criativas, mediadoras de processos de aprendizado social, em uma perspectiva desestabilizadora, questionadora e problematizadora, como o teatro.
... In Local Histories/ Global Designs, Mignolo (2012) understands pluriversality as a universal project, which would seem to go against his own position on and against (abstract) universals. However, for Mignolo (2005), because what connects each local or regional history is a modern/colonial world and its power differentials, what must connect the world is a universal project of and for inventing decolonial discourses, visions, and institutions. Pluriversality, underwritten by decolonial options, is the opening of the doors to all forms of knowledges and understandings (Mignolo 2007, 494), a world in which "many worlds can co-exist . . . ...
We open this book with acknowledgment. We think and do where we are. The unsettling of pretended universality's of particular ethnies generating knowledge out of and from factitious privileged spaces-places of enunciation begins by taking seriously how one thinks and does from where they are. As with scholars who have come before us (Arturo Escobar, María Lugones, Wal-ter Mignolo, Catherine Walsh, Sylvia Wynter), we think and write from multiple positions in Western universities. We write as fully human beings practicing knowledge making with our minds and hearts in the memory of our spaces, places, and ancestors, with gratitude for the support of our families, colleagues, and communities, and in the guiding light of future generations and futures to come. We write on lands scarred by the colonial wounds of settlement , displacement, enslavement, and ecological wreckage. And we write in/with the demand for something else: to get caught up in and learn how to be with land, memories, and others otherwise. Contributors in this collection come together united by effort to return to and carry out an agenda to deliber-atively think and do where one is in and with pluriversal literacies. There is a hope and struggle that underwrite the possibilities of pluriver-sal literacies. If we are going to unsettle, disentangle, and decolonize the he-gemonic architectures of Americanity, coloniality, and/or modernity/colonial-ity that settler colonialism instituted five hundred years ago, we must begin where we stand as scholars who study colonization, racialization, and epistem-ic racism/sexism in the Americas-the historic sites of colonial wounds. Although as editors of this collection, we think and do in the United States, the
... Como apontado por Quijano (2000) e Mignolo (2005), essa rede de conhecimento reflete não apenas uma hierarquia acadêmica, mas também uma colonialidade do saber, na qual o conhecimento produzido no Norte Global se torna a medida universal de validade. A colonialidade do saber, segundo Quijano (ibid.), ...
Os periódicos representam uma das principais formas de validação e difusão de conhecimento nas ciências. A ciência, no entanto, não é neutra, pois há uma complexa engrenagem acadêmica e mercadológica de produção de artigos que influencia o funcionamento da rede de conhecimento, citações e métricas de impacto. Este artigo aborda questões relacionadas às mudanças na qualificação dos periódicos brasileiros e latino-americanos ante os grandes indexadores editoriais. Foi realizada uma análise comparativa dos posicionamentos dos periódicos em Planejamento Urbano e Regional/Demografia (PURD)do Qualis (quadriênio 2013-2016 e Único de 2020), cujas variáveis incluem o posicionamento no Qualis, indexadores cadastrados e métricas de impacto. Os resultados apontam um alinhamento do método de classificação da Capes com critérios de grandes indexadores editoriais e o modo como essas mudanças se aproximam da lógica de publicação e priorização de alto impacto presente nas Ciências Exatas e Biológicas. Por fim, discutem-se os efeitos que essa abordagem pode trazer para o cenário de difusão científica em Planejamento Urbano e Regional.
... 30 Whereas many large cities in Latin America may reach a standard of development comparable to developed/WEIRD country cities, there are several reasons why things are likely different. For instance, many Latin American countries underwent colonization by the English, Spanish, and Portuguese empires, influencing in a profound manner many key sociodemographic characteristics such as language, religion, culture, politics, etc., 33 thus likely to modulate sexual behaviors and health in different ways. [34][35][36] Indeed, Latin America is home to a wide tapestry of cultures, languages, aboriginal, and family traditions, many of which are known to modulate women's SF. 23,24,37-39 Thus, further exploration as to how similar or different SF is in Latin American countries in comparison to those from other regions, and within Latin America itself, is undoubtedly necessary. ...
Background: Inconsistencies in the Female Sexual Function Index (FSFI) factor structure and current research and clinical guidelines highlight the need for continued exploration of its psychometric evidence. Furthermore, only one study has assessed its measurement invariance (MI), while the only FSFI psychometric study conducted in Chile lacks quality and representativity.
Aim: Therefore, this study aimed to evaluate the psychometric properties of the FSFI (ie, structural and convergent validity, and reliability) in a Chilean sample of women, while also examining MI across relationship status and age groups.
Method: A sample of 2595 sexually active adult women (Mage=32.10, SDage=10) was derived from a broader Chilean study (Chilean National Sex and Sexuality Study). We used a confirmatory factor analysis to determine its structural validity, sexual satisfaction (SS) dimensions to establish its convergent validity, and Cronbach’s alpha and McDonald’s omega to assess the reliability of its scores.
Outcomes: Measures of goodness-of-fit.
Results: Confirmatory factor analysis supported a six-factor structure. Internal consistency indices for all FSFI dimensions ranged from good to excellent. MI was achieved across socio-demographic variables at the factor covariance level. Convergent validity indicated modest-to-moderate effects in satisfaction differences based on relationship status. Among other findings, Chilean women in a relationship had significantly higher satisfaction with their sexual communication and compatibility than those who were single, which is consistent with previous findings. Meanwhile, women at risk of experiencing sexual problems scored significantly lower across all SS dimensions than those not at risk.
Clinical Implications: This study provides evidence that the FSFI is a valid, reliable, and invariant tool for the clinical practice in the sexual health of Spanish-speaking Latino Americans, especially that of Chilean women’s sexual function (SF) and problems.
Strengths & Limitations: This study provided a comprehensive analysis of the FSFI’s psychometric validity evidence, demonstrating its reliability and validity across diverse Chilean women while also offering its first assessment of MI and confirming its suitability for clinical and research use in Spanish-speaking Latino women. Conversely, this study’s main caveat lies in having a predominantly younger, cisgender, and heterosexual sample.
... In recent decades, this extends to setting up conditions for the neo-liberal counteroffensive to maintain rates of surplus transfer from the periphery to the core. (Griffiths and Arnove 2015, 6-7) There is a deafening silence around 'decolonial' ideas here, given the fact that some of the most dynamic decolonial work in the world was coming out of Latin America at this time (Mignolo 1999(Mignolo , 2005. Even work done in the early 1990s by Wallerstein with leading Latin American Marxist-decolonial sociologists such as Anibal Quijano are never mentioned (Quijano and Wallerstein 1992). ...
The special issue takes as its focus the onto-epistemic foundations of the global education policy field as well as how these foundations mix (or do not) with other ways of seeing and being. This document contains the intro and eight contributions.
... Thus, it introduced many genders and gender itself as a colonial concept and mode of organization of relations of production, property relations, of cosmologies and ways of knowing" 15 The construction of Latin America itself emerges thusly as a project by elites for elites, one from which indigenous ways of knowing and being had been excluded, decolonial proposals arguing instead for a pluralist America where no totality reigns supreme 16 . Alternatives to modernity constitute "a reflection of a political desire, a desire of the critical utopian imagination" 17 . Transmodernity here is not a postmodern 18 endeavour of the impossibility of naming reality-as-it-is, but rather a call to the imagining of a new reality outside the European narrative of the modern. ...
Modernity has come under scrutiny in recent decades, particularly through developments in decolonial theorizing. At the same time, issues of representation in academic settings have been increasingly addressed, particularly in feminist and postcolonial works. This article is a brief presentation and examination of the decolonial option and its implications for some local Romanian academic contexts. It is juxtaposed against Marxist and Postcolonial approaches, in an attempt to disentangle the implications of adopting a decolonial turn in Romanian academia.
... Moreover, it gives a concrete geography to the 'here' as being referred to the place 'where we are' and 'back to' where the diversities of the world ought to be brought and decoded. The centres that codify and name the world have historically been considered to be in Europe and later in the US (Mignolo, 2005;Gamage, 2016). ...
New Area Studies can be seen as resulting from the debate in the Area Studies between the need for disciplinarity and the urgency of ethical research practices in the social sciences. As such, it is fertile ground for reflexions on methodology, knowledge production and the construction of epistemic communities that go beyond disciplinary silos. In this paper, I argue that New Area Studies is useful as a lens through which to engage with decolonial and postcolonial critiques of the social sciences and humanities. To present New Area Studies as an epistemological framework, in this theoretical intervention, I first engage with its origins in the field of Area Studies and the critiques aimed at it. Next, I propose that taking such critique seriously involves necessarily a discussion of knowledge production and research practice. Finally, I propose that New Area Studies can be understood as an epistemological framework useful to address contemporary challenges faced by all social sciences, not only Area Studies. This paper weaves together decolonial and feminist approaches to research, to argue for the relevance of New Area Studies scholarship.
... The first dimension of this matrix is the coloniality of power, which refers to a logic of domination and subjugation by the global North to the rest of the world, especially the global South. This power is expressed through dialectical yet interrelated domains, which include the control of the economy, control of (political authority), control of gender and sexuality, as well as control of knowledge and subjectivity (see Grosfuguel 2007;Mignolo 2005). In Africa, Kwame Nkrumah (1966) termed this kind of power 'neo-colonialism', and then, Walter Rodney (1972) epistemology]. ...
... Ученые считают, что мир станет справедливее, если мы научимся уважать и принимать разнообразие культур и знаний. К этому направлению относится и теория постразвития, критикущая основные парадигмы развития на западных моделях за их неолиберальную направленность и игнорирование культурных, социальных и экологических контекстов стран, которым предназначены эти модели (Quijano, 1993(Quijano, , 2020Escobar, 1995;Chakrabarty, 2000;Mignolo, 2005Mignolo, , 2011Mignolo, , 2012Mignolo, Walsh, 2018;Mignolo, Segato, Walsh, 2024). ...
This article presents a historical and analytical exploration of cultural imperialism, critically examining its impacts and consequences. Drawing on Western primary sources from the 1960s to the early 2000s, the authors incorporate key literature from the peak period of cultural imperialism debates. The article traces the formation and development of cultural imperialism from its roots in colonialism, through its systematization by Herbert Schiller, to its contemporary manifestations in a globalized world. It also explores the significance of cultural imperialism in today’s world, referencing literature from the 2010s and 2020s. The Marxist perspective on the free flow of information between cultures is emphasized, highlighting said flow’s inherently unequal and economically unfair conditions from the outset. This critical approach allows for an evaluation of both positive and negative views on cultural imperialism studies, revealing contradictions and encouraging dialogue on potential solutions or transformations. The intense reaction to the famous MacBride report of 1980 has demonstrated that the problems of cultural relations are primarily driven by economic factors; without addressing these economic issues, cultural problems cannot be resolved. The concluding section of the article highlights that the economic rise of Third World countries has also led to a significant flow of cultural products from these regions. The article aims to stimulate further research in cultural studies and promote a deeper understanding of the dynamics of cultural processes in the contemporary world.
... The fantasy of modernity is familiar to critical theory, and critiqued through concepts such as decoloniality (Mignolo 2005) and racial capitalism (Bhattacharyya 2018). The fantasy is that there is a universal and linear development path that leads to becoming European, and therefore safe. 2 This fantasy obscures the modernity-coloniality relationship, where "the achievements of modernity go hand in hand with the violence of coloniality" (Mignolo 2005, 5). ...
Despite an ever-growing critical literature, vulnerability retains its place as a dominant concept in climate politics. What is less heavily researched is the concept of "invulnerability," an idea that feminist and decolonial theory has many tools to critique. After unpacking the material and discursive elements of vulnerability politics, this article focuses on invulnerability as a concept that is an influential yet unexplored set of masculine and colonial fantasies. These fantasies-of modernity, mastery, and continentalism-are critiqued through different critical traditions, which are brought into conversation with climate politics literature. I then discuss the counternarratives of Oceanic thought, following Teresia Teaiwa's prompt to "island the world." I argue that this can be done through a focus on care, relationality, and a decolonial politics of resistance. I conclude that resisting the politics of vulnerability requires an engagement with critical feminist and decolonial thought to enable an imaginative piercing of the fantasies of invulnerability.
... The first dimension of this matrix is the coloniality of power, which refers to a logic of domination and subjugation by the global North to the rest of the world, especially the global South. This power is expressed through dialectical yet interrelated domains, which include the control of the economy, control of (political authority), control of gender and sexuality, as well as control of knowledge and subjectivity (see Grosfuguel 2007;Mignolo 2005). In Africa, Kwame Nkrumah (1966) termed this kind of power 'neo-colonialism', and then, Walter Rodney (1972) epistemology]. ...
The public university in South Africa continues to propagate capitalist, competitive and neoliberal agendas that are inconsistent with agendas that could be considered to be of public good. These market-orientated logics and discourses have compromised teaching in the university because of increased casualisation of faculty as a result of cost cutting and commodification of education meant to realise artificial efficiency. This has meant that faculty are now confronted with larger class sizes to teach and less support in the process. This approach to teaching has framed the academic project as an individual pursuit rather than a collective one. Thus, the academic project has been reduced to a project that only generates unequal and impossible expectations. In this article, aided by coloniality and decoloniality as my preferred philosophical orientations, I propose decolonial love as one transformative pedagogical approach that university teachers can employ in the implementation of their mandate, which is to teach and educate students for the epistemic, human, social and public good. I argue that such an approach to teaching would and can contribute to the promotion of transgression of knowledge boundaries for knowledge co-construction and thus enable a way of teaching that promotes pluriversal (situated) knowledges.Contribution: I also assert that by employing decolonial love as a pedagogical approach, university teachers can come to value what their students bring to their lecture rooms and thus use cultural heritage of their students to develop innovative pedagogies that are culturally relevant and also underpinned by a pedagogy rooted in love.
... For the invention of Latin America, see Laó-Montes (2008), Laó-Montes and Dávila(2001),Ramos (1988), andMignolo (2006). ...
If Jose Marti coined the concept Our America as a key construct in the invention of Latin America as a continent, here we are proposing two geo-historical categories with the aim of decolonizing the spatial and temporal imaginary: Our Abiayala from Native American feel-thinking and Our Afroamerica from Afro-descendant feel-thinking. Our Afroamerica is a translocal territory that crosses over and transcends national borders throughout the Americas, while composing those spaces. Its historical universe and its spaces of culture and politics mark a geography extending from South to North, sketching the length and the width of the routes of enslavement and resistance, from Argentina to Canada, transgressing the –imaginary as well as material— ramparts of the Rio Grande, that separate Our America from the Northern Colossus. On that key, Our Afroamerica includes the Afro-Latin American histories and cultures from the Mexican North to the Patagonia, as well as the Afro-Latinx ones that exist in the United States, thus composing (together with the Afro-North American spaces, in themselves a montage of the cultures of Africanity) a vast and diverse historical archipelago that we denominate Afro-American Diasporas. The main argument of the article is that Our Abiayala and Our Afroamerica constitute critical geo-historical categories to decolonize our collective imaginaries and engender modes of re-identification of self, history, and future horizons, which are key in the new wave of antisystemic movements. The monograph will layout both categories but will focus in Our Afroamerica.
... Thus, we seek to unveil the underlying ideological layers of the text. Methodologically, we base our analysis on the dialogic discourse analysis, following the conceptions of the Bakhtin Circle through authors such as Bakhtin (2000Bakhtin ( , 2015 and Volóchinov (2018), in conjunction with decolonial epistemology, which challenges dominant narratives, through authors such as Quijano (2005), Said (2007), Mignolo (2005, 2011, among others. We utilize the concepts of heterodiscourse and ideology to interpret statements that reveal prejudiced ideologies against black people while exalting whiteness. ...
Este artigo tem como objetivo analisar as manifestações de ideologias raciais na obra - The White Witch of Rosehall de Herbert De Lisser. A pesquisa adota uma abordagem qualitativa de cunho analítico, empregando o dialogismo bakhtiniano e a perspectiva decolonial. Assim, buscamos desvelar as camadas ideológicas subjacentes ao texto. Metodologicamente, fundamentamo-nos na análise dialógica do discurso, conforme as concepções do Círculo de Bakhtin, através de autores como Bakhtin (2000, 2015) e Volóchinov (2018), em conjunção com a episteme decolonial, que desafia narrativas dominantes, por meio de autores como Quijano (2005), Said (2007), Mignolo (2005, 2011), entre outros. Utilizamos os conceitos de heterodiscurso e ideologia para interpretar enunciados que evidenciam ideologias de viés preconceituoso contra os negros, ao mesmo tempo em que enaltecem a branquitude. Concluímos que os discursos heterodiscursivos que permeiam a obra estão carregados de ideologias que legitimam e propagam a ordem eurocentrada de constituição do mundo.
... We were hopeful that the pre-service teachers in the global north (in this case, Norway) would learn something from/about the global south, which has been side-lined (Acharya & Buzan, 2019). The international engagement would counter the hegemonic Eurocentric universality and encourage universality (Ndlovu-Gatsheni, 2021;Mignolo, 2005), a space where diverse knowledge and worldviews coexist and contribute to new ways of knowing and thinking (Santos, 2014(Santos, , 2018. ...
Transnational knowledge mobilities and connections without physical travel can make internationalisation in higher education more inclusive and equitable, moving beyond elitist trends that privilege those who can afford to travel abroad. To this end, a recent small-scale research project utilised digital tools for virtual communication between South African and Norwegian pre-service teachers. This article suggests that international engagement between pre-service teachers from the global south and global north can promote decolonisation by highlighting these teachers' lived experiences in diverse contexts. Employing empathetic-reflective-dialogical re-storying as a research methodology aligns with a decolonial approach, framing the process as participants focus on best teaching practices. Crossing geographical boundaries, pre-service teachers from two geographical contexts potentially reshaped their prior conceptions of best teaching practices.
... (Mandela, quoted in Daloz, Keen, Keen, & Parks, 1996: 78) Ultimately, we need to suspend our assumptions of superiority and inferiority, eradicate these internalized complexes, and cultivate trust that heals the violence. Mignolo (2007) has theorized such an approach under the auspices of the decolonization of knowledge systems, which in themselves are also systems of power. Considering the case of the Zapatistas, he argues that we need to move from a model of inclusion to one of interculturality that acknowledges the plurality of "worlds" constituted by various cosmologies and epistemologies that run counter to the dominant neocolonial narratives (Mignolo, 2007: 143). ...
... (...) Abya Yala configura-se, portanto, como parte de um processo de construção político-identitário em que as práticas discursivas cumprem um papel relevante de descolonização do pensamento (...). (PORTO-GONÇALVES, 2022, s/p) Para Walter Mignolo (2005), deveriam existir narrativas diversas e plurais sobre a história da invasão /colonização nas Américas, mas que, ao contrário, estas foram unificadas em uma única narrativa global /universal e totalizante: o mito de um "descobrimento". Hoje, pelo contrário, essa "diversidade de forças históricas silenciosas, mas vivas" deve ser exposta no que ele chama de "o projeto de descolonizar o conhecimento" -um projeto que insiste em que a colonização foi a outra face da modernidade, ou melhor o "lado sombrio do renascimento". ...
Neste texto reflete-se sobre o próprio entendimento de uma “América Latina”: é esta uma utopia dos colonizadores ou algo a ser revisado como Abya Yala, nome hoje dado pelos povos originários? A partir deste questionamento, discute-se alguns problemas para a arte latino-americana, especialmente, para o teatro e a performance latino-americanas em geral, ao mesmo tempo em que se pretende demarcar congruências e questões futuras – e urgentes – para o campo.
... (Entrevista en línea, Popayán-Belfast, 19 de junio de 2020) el despojo y el extractivismo constituyen pilares de una matriz de poder colonial que se ha mantenido de forma ininterrumpida y que se maneja desde centros del poder en el norte global (Castro-Gómez 2007) 3 . Con respecto a esto, la colonialidad es una estructura subyacente de dominación, toda vez que el colonialismo se refiere a un proyecto histórico (Mignolo 2005). ...
With its signing of the Havana Peace Agreement in 2016, Colombia sought to end an armed conflict that had lasted more than sixty years and had left nearly nine million victims. The agreement led to the establishment of a transitional justice (TJ) framework, including the Commission for the Clarification of Truth, Coexistence, and Non-Repetition (CEV). This study identifies how the CEV incorporated the legacies of colonialism into its analytical framework. The research is based on in-depth interviews with twenty scholars specializing in colonialism and/or TJ, nineteen peacebuilders, informal conversations with CEV members, and a review of various volumes of the final report. The findings highlight that the commission adopted a long-term historical perspective, revisiting aspects of Spanish colonialism (including structural racism and the hacienda system as an institution of territorial, political, and economic order) as explanatory factors for the various forms of violence experienced during the armed conflict. Additionally, several volumes of the final report emphasize the ongoing impact of colonial legacies, viewing them more as continuities or “ruins,” using Stoler’s concept (2008). While the possibility of dismantling colonial legacies on a material level due to the CEV’s work is debated, its symbolic significance must be highlighted, especially in a context where the State had sought to erase the colonial past. This article contributes to the emerging literature that examines TJ from a decolonial perspective, providing an empirical analysis of the CEV in Colombia, which we believe can become a key reference for this field.
... We were hopeful that the pre-service teachers in the global north (in this case, Norway) would learn something from/about the global south, which has been side-lined (Acharya & Buzan, 2019). The international engagement would counter the hegemonic Eurocentric universality and encourage universality (Ndlovu-Gatsheni, 2021;Mignolo, 2005), a space where diverse knowledge and worldviews coexist and contribute to new ways of knowing and thinking (Santos, 2014(Santos, , 2018. ...
Decoloniality is a framework addressing global power imbalances, particularly between the global north and south, rooted in the process of othering. This article suggests that internationalisation can promote decolonisation, particularly in South Africa, by challenging the notion of inferiority in the global south. Crossing disciplinary and geographical boundaries plays a crucial role in evolving classroom practice into reflective and reflexive classroom praxis. The use of empathetic-reflective-dialogical restorying as a teaching strategy aligns with a decolonial agenda. This approach allows pre-service teachers from diverse geographical contexts, like South Africa and Norway, to engage in empathetic and reflective dialogue within a safe space, potentially reshaping their prior conceptions of best teaching practices. This transformative process holds promise for the classroom environment.
... Racial thinking, Quijano argued, was deliberately developed to legitimize colonial relations of domination in the Americas, structured to a great extent around the exploitation of Indigenous and enslaved African labor in large-scale mining and monocultural plantation ventures. Quijano, Walter Mignolo, and Nelson Maldonado-Torres, among other decolonial thinkers, have argued for the need to see racism and colonization as two intrinsically connected issues at the core of the development of capitalism-a project partly organized around and facilitated by resource extraction (Maldonado-Torres 2007;Quijano 2007;Mignolo 2005). Central to the system of classifying humans created by Europeans around the notion of race were two assumptions: firstly, that history was a teleological process that culminated in culture-identified with Western civilization-as the opposite of nature; secondly, that differences between Europeans and non-Europeans were not the product of power relations but the result of a natural order of things. ...
This chapter presents an overview of the main topics, issues, and materials that combine race and environmental aesthetics in Latin America. It first examines key theories and concepts like coloniality and the Anthropocene, which help put the unprecedented ecological violence of the European invasion of the Americas - and the role the category of race played in this process - at the centre of discussions about the emergence of modernity and capitalism. It then examines how specific notions about the interrelations between race and nature significantly shaped debates about nation-building and nationality in post-independence Latin America. Finally, it turns to how Latin American cultural production has engaged with the racialization of environmental catastrophe and non-dualist non-Western ontologies, especially since the late 20th century.
... Em reação a essa orientação eurocêntrica estrita, ganhou corpo uma vasta literatura propensa a apurar a extensa e intricada rede de conexões sócio-históricas, desde longa data envolvidas tanto no aparecimento quanto na estabilização dos padrões societários modernos. Sem perder de vista as profundas assimetrias constitutivas de tais relações, o efeito imediato desse reenquadramento interpretativo é o descentramento da experiência europeia (e do Atlântico Norte) em favor de uma concepção alargada das gêneses da modernidade e de suas sucessivas modificações (Chakrabarty, 2000;Conrad, 2016;Mignolo, 2005;Subrahmanyam, 1997). Levada às últimas consequências, tal mudança de perspectiva indica que, em vez de inerentes a percursos sociais específicos, as imagens do mundo, os preceitos ético--morais, os modelos institucionais e as referências cognitivas e estéticas que coabitam a cena moderna irromperam em meio a enlaces societários os mais variados. ...
While concerned with the conceptions of time that orient the portraits of the Brazilian social life outlined in the inaugural editions of História econômica do Brasil and Sobrados e mucambos, the article examines two hypotheses: first and foremost, despite the specificity of their approaches, the essays rest on a common epistemological ground that constrains Gilberto Freyre’s and Caio Prado Jr’s perceptions about Brazil’s societal formation as well as its place and prospects in the modern scene. Secondly, notwithstanding the critical intentions of these authors, both remain entrenched in the cognitive horizons of a hegemonic frame of reference on modernity, which ultimately leads Prado Jr and Freyre to ratify the longstanding idea of Brazil as a secondary and delayed experience vis-à-vis the so-called advanced modern societies.
... Holding a similar view, Maldonado-Torres (2011: 117) sees decoloniality as a process that involves the 'dismantling of relations of power and conceptions of knowledge that foment the reproduction of racial, gender, and geo-political hierarchies that came into being or found new and more powerful forms of expressions in the modern/ colonial world'. It aims to shift the geography of reason from the West-centric knowledge as the traditional centre from where the world is interpreted to other territories as new epistemic sites for seeking knowledge about modern world realities (see Mignolo, 2005;Ndlovu-Gatsheni, 2015). It is the desire to undo and 'pluriversalitise' interpretative principles formulated by the dominating Euro-American epistemologies (Ugwuanyi, 2021). ...
Every institution has a mandate, and every mandate has a purpose. For a heritage institution, the mandate is to ‘manage’ heritage. In the case of the nations created in Africa by the imperial powers, the purpose is to legitimise the modern states by establishing a national narrative and identity to help colonial and post-independent African leaders maintain relations established by the colony. This chapter draws from the decolonial analytical tools of ‘coloniality of power’, ‘coloniality of knowledge’, and ‘coloniality of being’ using instances from Nigeria to discuss the areas of concern for the decoloniality of heritage institutions in West Africa. Applying the coloniality of power, this chapter examines how heritage institutions are implicated in constructing current global geocultural and social identities through a racially hierarchised, Western-centric, asymmetrical, and modern power structure. This chapter interrogates how the institutions support the coloniality of knowledge by helping to determine who produces which knowledge, for whom, and for what purpose. The chapter further engages how heritage institutions contribute to the objectification of Africans – coloniality of being. It justifies how the coloniality of heritage has persisted because of the global asymmetry in heritage management.
This chapter investigates decolonial feminist epistemologies, sourced from Indigenous women’s everyday practices, as they emerge in the dap-ay—a traditional communal space of the Itneg community in the Philippines’ Cordillera. As Itneg women go about their daily activities, their lived experiences become powerful sources of Indigenous epistemologies that challenge and counter colonial constructions of knowledge. These Indigenous feminist epistemologies appear when women actively engage in deliberations and decision-making processes in the communal space. More importantly, they inform how the Itneg women participate in the dap-ay. Thus, the inclusion and active participation of Itneg women in the dap-ay allow Indigenous decolonial feminist perspectives to surface and flourish. In this way, the dap-ay in itself is a transformative decolonial ground for the re/creation of Itneg women’s knowledge—epistemologies that resist colonial continuities and coloniality of knowledge.
The United Nations and its member states have since recognised Adult Education (AE) as a need and an imperative, especially since many current adults of the world, especially those found in the global South, particularly South Africa, have been denied access to formal education during colonialism and apartheid. Since the dawn of democracy, many of these adults in South Africa have since gained access to formal education. However, this education, especially its pedagogical orientations, continue to be shaped by the legacies of colonialism, apartheid and a pervasive coloniality. These are pedagogical approaches that often prioritise ways of knowing, being and becoming of the colonisers while marginalising or suppressing those of colonised peoples, and in the process dehumanising the oppressed. In this chapter, I propose decolonial love as one transformative pedagogical approach that AE teachers can employ in the implementation of their mandate, which is to teach and educate learners for epistemic, human, social, and public good. I argue that such a pedagogical approach can contribute to the rehumanisation of both the dehumaniser and the dehumanised. I also argue that when AE teachers change their pedagogical orientations to be more decolonial and inclusive; they will be engaged in a process of ‘decolonial cracking’ that will enable them to reimagine life in tiny spaces such as teaching and learning spaces with the hope of contributing to the disruption of the colossal through the tiny.
As metrópoles do sul global são constituintes da crise que se instaurou com a chegada do Antropoceno. As periferias e favelas dessas megacidades apontam para uma nova possibilidade de pensar a geografia global. O presente artigo articula conceitos de território, poder e informalidade a fim de evidenciar um conflito latente de racionalidades que seria capaz de rever os mecanismos de planejamento e estudos urbanos. Este trabalho opta por um percurso exploratório, onde as incertezas são valorizadas como processo de reflexão. Ele apresenta pontos e conceitos que se entrecruzam e se misturam num emaranhado à luz da ideia de um urbanismo do Sul e das experiências propostas por coletivos e organizações oriundas do Conjunto de Favelas da Maré, no Rio de Janeiro.
In 2022 Gustavo Petro was elected as the first left wing president in Colombia. As his vice president, he chose Francia Elena Márquez Mina, an environmental activist and lawyer who won in 2018 the Goldman Environmental Prize for her work to stop illegal gold mining and for her community organizing. In 2022 she announced her candidacy to the presidency and received national and international support. In March 2022 she accepted Petro’s invitation to be his vice president for the 2022 elections. As a result, on August 7th, 2022, she became the second woman to be Colombian V.P. and the first black woman to be it.
Francia Marquez represents a very important part of the left in Colombia and her presence in the government has not become unnoticed. The Media has criticized her for her race, but more important for the fact that before becoming a lawyer she worked as a house maid in the city of Cali. Her responses to criticism are always controversial because she does not respond to the stereotypes that whites in Colombia have about blacks, nor does she resemble the traditional ways of exercising power. The labels have allowed the traditional media and social networks to mark her as a talkative person (mouthy: respondona) and she has faced racist and classist attacks. For her part, the Vice President of Colombia has denounced her aggressors before the Prosecutor’s Office. She has been critical with the media and with social networks. And the reactions for and against are accompanied by self-censorship by some media. In this article we want to show the role that the media and social networks have played and, in doing so, we want to point out the intersectionality of racist attacks in Colombia, the role of the free press in the construction of democracy and the importance of an adequate accountability on the part of those who hold power, beyond stereotypes. In other words, we want to show the gender coloniality of power in Colombian political discourse and how it impacts the processes of transparency and democratic governance.
Cette recherche se concentre sur l'apport de l'usage du karaoké à la production orale en classe
de français langue étrangère (FLE), en prenant pour cas d'étude les étudiants de première
année de français à l'université de Biskra, dans le sud de l'Algérie. Nous avons cherché à
mesurer l'intégration du karaoké dans l'enseignement et son impact sur l'amélioration de la
production orale. Nous avons opté pour une méthode expérimentale s'étalant sur 4 semaines,
intégrée aux séances de production orale au sein d'un contexte universitaire. Cette étude a été
réalisée auprès d'un échantillon de 12 étudiants de première année de licence en langue
française que nous avons divisée en groupes témoin et expérimental. À l'issue de notre
expérimentation, les résultats indiquent que les prestations orales du groupe expérimental se
sont significativement améliorées par rapport à celles du groupe témoin. Ces résultats
soulignent l'effet indéniable de l'usage du karaoké sur le développement des compétences en
production orale.
A Bethlehem Steel Corporation (Besco) era a segunda maior siderúrgica do mundo quando investiu como sócio minoritário na Indústria e Comércio de Minérios (Icomi), no final da década de 1940, para explorer o manganês no então Território Federal do Amapá (TFA), Brasil. Apesar de quatro décadas de investimentos no remoto Território Federal do Amapá (1949-1984) e da fama local da Icomi e das operações de mineração de manganês, a Besco permaneceu desconhecida na região, em comportamentos de invisibilidade, e que deixou uma série de sistemas de engenharias e marcas socioeconômicas e históricas perceptíveis e visíveis até hoje. Contudo, por mais que as construções infraestruturais ocorressem pela grande influência da Besco, quem aparecia era a Icomi. Daí a origem da expressão invisibilidade visível. Este artigo visa analisar essa invisibilidade no contexto local por uma empresa de grande visibilidade no contexto internacional. Para atender a este objetivo, a questão orientadora a ser tratada é: Como se portou a invisibilidade visível de um ator global permanecer amplamente desconhecido na organização e formatação territorial do Território Federal do Amapá? Este texto é comporto por três seções: Na primeira, apresenta-se alguns ensaios reflexivos sobre globalização, ajustes espaciais, visibilidades e invisibilidades adotadas pela Besco; na segunda, apresenta-se a origem e declínio da Besco na economia mundial, a construção de sua visibilidade global e a gradual mudança de comportamento à sua visibilidade nos seus locais de investimento; na terceira, expõe-se a presença de Besco no Amapá em suas visibilidades e invisibilidades; por fim, a considerações finais.
This comprehensive study examines the lived experiences of Muslim immigrant women in Norway, focusing mainly on the colonial wounds as a manifestation of the enduring impact of coloniality on daily lives. The research illuminates the profound influence of colonial legacies on social structures, cultural norms, and power dynamics through meticulous examination and analysis of in-depth interviews. The participants’ narratives, including Amal, Ayse, and Zahra, provide crucial insights into the challenges of marginalization, dehumanization, and the struggle to forge a coherent sense of self within a society shaped by colonial structures. This study underscores the normalization of dehumanization and sheds light on the constraints imposed by the majority society, resulting in feelings of non-relationality, suffocation, survival, resignation, and a loss of futurity. By addressing the intersection of coloniality, racism, and the lived experiences of Muslim minority women, this research offers valuable contributions to the academic discourse on decolonial feminist studies of affect, providing a nuanced understanding of the complex dynamics at play in contemporary Norway.
Cet article se propose d’analyser le paradigme de la transmodernité en tant que façon inédite de comprendre nos sociétés actuelles à l’ère de la mondialisation, d’appréhender les transferts culturels et identitaires dont font l’objet les personnages issus des îles de la Caraïbe, espaces propices aux phénomènes transculturels. En effet, le parcours initiatique, la pensée et les actions de Rosélie et Patricia Chion, en proie à une quête émancipatrice du décentrement de soi et d’ouverture à l’Autre, font d’elles des modèles d’existence remarquables puisqu’elles expérimentent de nouvelles formes d’interactions culturelles à la fois nomades, imprévisibles et transcendantes traduisant ainsi le processus de transculturation. De Cuba à la Guadeloupe, soit deux aires linguistiques panaméricaines différentes, comment les textes caribéens s’accordent-ils au-delà des frontières géographiques, politiques, ethniques et linguistiques pour écrire la transculturation qui opère dans les sociétés caribéennes actuelles ?
If monuments hail passersby into relation, on what kinds of frequencies can we respond? Is the often remarked “invisibility” of monuments, which become overlooked parts of everyday landscapes, accompanied by an inaudibility in what Michel de Certeau called the “oceanic rumble of everyday life”? This talk looks to these questions as well as aspects of theatricality that haunt Western orientations to (ongoing) stone-based rituals of (ongoing) imperial triumph. Are de-colonial orientations to triumph and what Tiffany Lethabo King has called “conquistador subjectivity” also resident in stone? Are there other-wise ways of listening for what stone might say? Or, what is the quarry to the monument, and what does the quarry re-call?
This paper examines migrant women’s labour and the location of poor and racialised working women in the context of the contemporary care crisis. In the first part, I briefly reconstruct, the feminist critiques of the Marxist capitalist social (re)production theory and, the Decolonial and Postcolonial feminist criticisms of the Marxist universal model of the capitalist mode of (re)production and its conceptualisation of marginalised and excluded subjects. This analysis sets the ground for understanding the debts and innovations of Marx’s political economy operated by the contemporary theory of care. In the second part, I focus on the embodied and affective experiences of poor, black, brown, and indigenous women to identify concrete mechanisms and relations of exploitation, oppression, and violence produced in the migration process to maintain global care chains. I base my analysis on a review of case studies of Mexican, Indian, and Filipina migrant women. Finally, I highlight the inherent ambivalences of global care chains as a process of both neo-colonial feminisation of migration and reproduction of neoliberal capitalism and as a shared context of struggle and resistance grounded in embodied and affective experiences. Keywords: feminisation of migration, reproductive labour, global care chains, racialized working women
This article reflects upon the meaning of ‘resistance’ in the struggle and pursuit of ethnic recognition against racial discrimination. The making and the preservation of ethnicity is a complex phenomenon as not all ethnic groups employ their cultural and language heritage to resist domination. The process of maintaining a distinctive ethnic identity is not a straightforward matter, especially when we consider the long-lasting racist legacy in post-colonial societies. Our analysis of this topic will begin in the context of the Slovenian ethnic minority in Italy and continue in Peru, among Quechua indigenous communities in the Andes. The main variable the paper will focus on is the disruptive power of race, which in the case of the Peruvian Andean communities has made Quechua ethnicity a controversial field of studies fuelled with discrimination and the inherent disavowal of the indigenous Other. The intricacies of this phenomenon will be explored to shed light on the reasons why Quechua indigenous communities in this Latin American region have not claimed their ethnicity in the pursuit of identity affirmation against racial domination.
El ensayo ofrece un análisis de los imaginarios de Japón que surgieron en América Latina entre 1868 y 1968, siglo en que el país asiático atravesó procesos de modernización, militarización y occidentalización. Primero, analizamos el “estado-nación utópico” que los latinoamericanos vieron en Japón en tanto modelo de unidad nacional liderado por un estado fuerte y firme que conjugaba tradiciones nativas con promesas universales de la modernidad occidental, y que se presentaba como patrón para pensar el futuro de las recientes repúblicas latinoamericanas. Segundo, analizamos la “cultura utópica” que fue la japonesa para escritores latinoamericanos, concepto que englobó: la idea de una estética autóctona que sobrevivió durante siglos, y la visión pacifista que supuestamente encarnaba. La hipótesis general que manejamos es que Japón como “estado-nación utópico” perdió legitimidad luego de la bancarrota político-militar del Imperio, pero dicho pensamiento utópico sobrevivió y se trasformó en una “cultura utópica” sostenida en la estética y luego en la espiritualidad.
Este artículo profundiza en el modelo grecolatino que inspiró el relato de la conquista de Tenochtitlán en las crónicas de Indias. Abordaremos las obras de Bernal Díaz del Castillo, Gonzalo Fernández de Oviedo y Francisco López de Gómara y analizaremos la figura del héroe, el enemigo y la destrucción de la ciudad mexica para ofrecer una perspectiva retórica que permitirá identificar algunos de los modelos clásicos usados por dichos autores.
This paper argues that Reuchlin’s success in saving the Jewish books from destruction was even more significant than is usually accredited by historians. His struggle to preserve the Talmud and other Jewish books was conducted within a society infected with racism, mainly racial anti-Semitism, a phenomenon barely recognized and mostly denied by scholars of medieval and early-modern Europe. The paper sketches the basics of this racism. Although Reuchlin was unaware of the racial meaning of his defense of the Jews, one may nevertheless think of him as a Martin Luther King fighting racial discrimination against a defined minority. The 500th anniversary of Reuchlin’s death, to be marked in the summer of 2022, is an excellent opportunity to celebrate his exceptional conception of the Jews, essentially of humankind, in 16th century Europe.
This chapter opens up territory and borders as key concepts in political geography that offer methodological avenues for decolonizing the subfield. It reflects on current decolonial literature in political geography and draws on social science more broadly to push for evidence-based pathways to decolonizing fields of inquiry and knowledge domains. It argues that decolonizing the subdiscipline requires identifying and engaging ‘classic terms’ of political geography as a crucial step towards a decolonial political geographical research. Noting that concepts can serve as a barrier to understanding societies, the chapter suggests decoupling territory and land conceptually and empirically to focus attention on the politics of land as part of the phenomenon of territory in political geography. This can decentre themes and research questions dominant in the Global North and realign the bourgeoning work on border thinking to current realities. Decoupling the two help political geographers to appreciate the spatial imprint of global designs and to draw on insights from other cognate fields.
This paper examines contemporary photo collectives as a new form of professional photojournalism within the network society, comparing examples from Brazil and Spain. It identifies key elements distinguishing modern collectives from past ones and explores their role in fostering a decolonial approach to photography. The study highlights how marginalized cultures reclaim agency and become central to new photographic narratives, offering diverse epistemologies that address 21st-century crises. RESUMO – Este artigo examina os coletivos fotográficos contemporâneos como uma nova forma de fotojornalismo profissional na sociedade em rede, comparando exemplos do Brasil e da Espanha. Identifica elementos-chave que distinguem os coletivos contemporâneos dos anteriores e explora seu papel na promoção de uma abordagem decolonial da fotografia. O estudo destaca como culturas marginalizadas recuperam a agência e se tornam centrais em novas narrativas fotográficas, oferecendo epistemologias diversas que abordam crises do século XXI. RESUMEN – Este artículo examina los colectivos fotográficos contemporáneos como una nueva forma de fotoperiodismo profesional en la sociedad en red, comparando ejemplos de Brasil y España. Identifica elementos clave que distinguen los colectivos contemporáneos de los anteriores y explora su papel en la promoción de un enfoque decolonial de la fotografía. El estudio destaca cómo las culturas marginadas recuperan la agencia y se convierten en centrales en nuevas narrativas fotográficas, ofreciendo epistemologías diversas que abordan las crisis del siglo XXI.
Este ensayo provee una síntesis del desarrollo del campo de la historia empresarial en América Latina, destacándose los puntos centrales de la trayectoria en las últimas décadas. Para ello repasa los temas y debates centrales en las últimas décadas. Al finalizar propone una posible agenda de temas de investiga- ción para los años futuros.
O povo hebreu se tornou um povo livre e deveria viver como tal. Mas o povo que deixou o Egito não estava livre; ainda estava em cativeiro. Embora tivessem deixado o Egito, o povo hebreu ainda carregava o Egito em suas mentes, em forma de percepções, autodefinições, autorreferência e concepção de realidades. A mentalidade escrava foi se tornando profundamente arraigada nas suas psiques. Os estudiosos judeus sustentam que o povo hebreu peregrinou 40 anos no deserto para recuperar o seu sistema de pensamento judaico centrado em Yahweh. A peregrinação foi um elemento crucial na recuperação e reconstituição de uma identidade e prática judaicas. Dessa forma, as peregrinações pelo deserto poderiam ser consideradas um processo decolonial após a libertação da escravidão egípcia. Assim, pretendemos demonstrar como a experiência do deserto serviu como um processo de libertação (desintoxicação) da mente hebraica da corrupção egípcia e foi fundamental na formação de indivíduos radicalmente segregados em uma nação judaica. Esta análise será apresentada como uma proposta de caminho que os povos africanos podem seguir para a emancipação de suas mentes após a colonização.
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