Modernity/coloniality/decoloniality

In this article, I focus on a set of collectively stitched handkerchiefs commemorating victims of Mexico’s “war on drugs.” I propose that these embroideries completed in relays can be conceived as the tangible manifestation of work done by collaboration networks articulated by the response of the participants to the call for a critical exercise of citizenship. I posit that the word “citizenship” can be read either as domestic citizenry, that is, as exhorting Mexican nationals to commit to the political struggle against violence and impunity; or as global citizenship, that is, as promoting a responsibility towards and a sense of interconnectedness with a common humanity. In both cases, the call for a critical exercise of citizenship expresses a concern to promote and act in accordance with an ethics of nonviolence, informed by the principles of indigenous communal polities and by the longstanding connection between embroidery and feminine moral virtue imported into New Spain during t...

From the nineteenth century to the present day, external peoples, companies, and governments have perpetrated disrespectful attitudes and behaviours toward Amazonian Originary Peoples. In response, Originary Peoples have increasingly adopted their own protocols of respectful interactions with external actors. However, research on the development and implementation of intercultural understandings of “respect” in pluri-cultural interactions has been scarce. Drawing on findings from collaborative research in the Peruvian Amazon, this article explores how Asheninka and Yine perspectives and practices of “respect” inform and could transform euro-centric conceptions and hegemonic consultation processes based on “mutual respect,” proposing instead a practice of “intercultural respect.” The study was initiated at the invitation of Asheninka and Yine community members themselves. Long-term relationships catalysed an invitation to co-design a community-based collective endeavour, which began in 2015. The discussion and findings presented in this article are part of a larger project that attempts to portray how Asheninka and Yine collaborating communities want to be respected under their own terms. This collaborative work proposes: 1. An Originary methodology; 2. A paradigm-encounter frame; and 3. Ten principles to guide “intercultural respect” for the Peruvian Amazon.

The limits of the planet and of natural  resources  impede  pursuing  the  modern  project  based  on  permanent
growth  and  represent  a  major  challenge  for  humanity.  Drawing on an  agency-centred  approach,  this paper addresses two two  major  questions:
‘Who are the social actors who challenge the normative orientation at the core of modernization and promote alternative values and practices that may contribute to the rise of a global age, or may embody glimpses of a global age society?’ and ‘Can we grasp some dimensions of life and society in the global age  by studying current social movements?  ’

Not-guilty verdicts, mistrials, and impunity for the Bundy family and many of their supporters in the armed confrontations over public land use in Nevada and Oregon. Expanded access for private oil, gas, mining, and logging industries and the downsizing of national monuments such as Bears Ears lead by Secretary of the Interior Ryan Zinke. A number of highly contentious debates and sensationalized events have again focused attention on land held in the public domain by the United States. This essay argues that federal land policy as a form of colonial administration has been constitutive for the logic of expectation as property in what is now the United States. From the state land cessions negotiated on behalf of the Articles of Confederation to the preemption acts (1830–1841) to the homestead acts (1862–1916) to present-day demands for land transfer, the acquisition and disposal of the so-called public domain have been central to westward colonization, the consolidation of the nation-state, and the promise of land ownership as the ostensible foundation of individual liberty. These dynamics are evident in contemporary conflicts over public lands and arguments for the transfer of public lands to either state or private ownership. Approaching the Bundy occupations as flashpoints that illuminate competing interpretations and claims to land within the history of westward colonization, this essay seeks to demonstrate the ways in which expectation emerges from particular economies of dispossession of indigenous peoples that have historically worked through and across the division of public and private property.

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

Iris Ruiz is a Lecturer in the Merritt Writing Program at UC, Merced, which is located in the heart of the Central Valley and is a designated Hispanic Serving Institution. She teaches courses in advanced composition, journal editing, first and second year composition and Chicanx Studies. She recently published Reclaiming Composition for Chicano/as and other Ethnic Minorities: A Critical History and Pedagogy and an edited collection, Decolonizing Rhetoric and Composition Studies: New Latinx Keywords for Theory and Pedagogy, which Raúl Sánchez and she are co-editing and includes many CCCC Latinx Caucus gente. Iris has been a member of the NCTE/CCCC Latinx Caucus since 2000, contributing to Writing and Working for Change projects, Reflections, the formation of the People Of Color caucus for the WPA, and she is currently working on a statement for the Caucus to consider in support of Ethnic Studies nationwide to be release soon by NCTE. She has recently been elected to the position of Co-Chair for the NCTE/CCCC Latinx Caucus. Her indigenous roots stem from her great-grandmother, Angelita Treviño, who is pure-blooded indigenous. Iris has gleaned much of what she knows about Curanderismo, indigenous spirituality, and natural healing practices from Angelita's memory. She hopes to continue to " Indigenize " Western epistemology as the world continues to go through a decolonial paradigm shift that has no due date, but that is currently in process.

This article draws on the epistemologies of the south, namely decolonial theory, to point to the analytical and interpretive limitations of northern theories of globalisation. It gestures toward decolonial globalisation studies to provide an alternative reading of global justice movements, including university student movements in Latin America. Moreover, it maintains that situating university student movements geopolitically provides a valuable way out of the theoretical limitations of critical globalisation studies informed by northern perspectives. By adopting a geopolitical perspective, decolonial globalisation studies unsettles and provincialises the central myth of modernity, which portrays the emergence of modern institutions and globalisation as endogenous European and Anglo-American phenomena subsequently diffused to the Global South. Finally, this article addresses the need for decolonial globalisation studies to ground its theorisation in alternative sites of knowledge production.

What does the development of a truly robust contemporary theory of domination require? Ashley J. Bohrer argues that it is only by considering all of the dimensions of race, gender, sexuality, and ability within the structures of capitalism and imperialism that we can understand power relations as we find them nowadays. Bohrer explains how many of the purported incompatibilities between Marxism and intersectionality arise more from miscommunication rather than a fundamental conceptual antagonism. As the first monograph entirely devoted to this issue, "Marxism and Intersectionality" serves as a tool to activists and academics working against multiple systems of domination, exploitation, and oppression.

This is not strictly an academic book, but an educational experiment full of dancing stories, metaphors, allegories, creative maps, and exercises that ask you to sit at the limits of our modern desires and imagination. Half-serious warning: don't read it if you are seeking clear-cut answers, easy solutions or self-validation. Two sample chapters are available here.
ISBN: 9781623176242

“Beyond a mere critique of modernity, this is a book written for us as people who struggle with the everyday manifestations of modern power. Clear, creative, and cogent, the work offers cutting-edge philosophy at the same time that it furnishes usable guidance for how to cope with the coming perils of colonialism and capitalism. It’s a book for the future, yet written to meet us where we are at right now as individuals living with trauma and facing ethical dilemmas about what it means to take meaningful actions under conditions of complexity.”
— KYLE WHYTE, PhD, George Willis Pack Professor of Environment
and Sustainability at the University of Michigan

“Asking the question ‘What if racism, colonialism, and all other forms of toxic and contagious divisions are preventable social diseases?’, Hospicing Modernity invites its reader to dare and educate themselves by undergoing a process of self-unmaking. Drawing on and moving beyond traditions of radical pedagogy, such as those inspired by Paulo Freire, the author has created a powerful tool for uncovering, undoing, and recovering from the deadly ways in which modernity also lives and dies as humans experience it subjectively.”
— DENISE FERREIRA DA SILVA, PhD, professor at the University of British Columbia Social Justice Institute and author of Toward a Global Idea of Race and Unpayable Debt

This paper will discuss the idea of modernism in territory as complex as India, with a focus on the city of Chandigarh. It will be examined how Chandigarh operates within the notion of national identity in India, and specifically, whether the new capital evokes Indianness or is another example of European hegemony, placed even after the era of colonialism, within postcolonial reality.

Meditation on decolonizing the discipline of philosophy, combating epistemic extractivism, and exploring the abolition of the canon. A defense of decolonizing philosophy as a counter-catastrophic task, and of decolonial philosophical thinking as a collective and intergenerational project, modeled on the movement-based theorizing of organizations such as Decolonize this Place and the International Imagination of Anti-National and Anti-Imperialist Feelings (IIAAF). Complete newsletter can be downloaded here: https://cdn.ymaws.com/www.apaonline.org/resource/collection/60044C96-F3E0-4049-BC5A-271C673FA1E5/HispanicV21n1.pdf?fbclid=IwAR3ASaqKEJzq9qhNxSrP1V1R_J2NYTTnvEAFk1dg2MKAqnZvX62Wa8mr3d8

Employing the tools of postcolonial studies, this paper examines the manner in which the legacy of colonialism continues to influence the analysis of the Quran in the Euro-American academy. While Muslim lands are no longer directly colonized, intellectual colonialism continues to prevail in the privileging of Eurocentric systems of knowledge production to the detriment and even exclusion of modes of analysis that developed in the Islamic world for over a thousand years. This form of intellectual hegemony results in multifaceted epistemological reductionism that denies efficacy to the analytical tools developed by the classical Islamic tradition. The presumed intellectual superiority of Euro-American analytical modes has become a constitutive and persistent feature of Quranic Studies, influencing all aspects of the field. Its persistence prevents some scholars from encountering, let alone employing, the analytical tools of the classical Islamic tradition and presents obstacles to a broader discourse in the international community of Quranic Studies scholars. Acknowledging the obstacles to which the coloniality of knowledge has given rise in Quranic Studies can help us to develop more inclusive approaches in which multiple modes of analysis are incorporated and scholars from variegated intellectual backgrounds can build a more transnational field of Quranic Studies.

Amidst ongoing attempts to think beyond Western frameworks for education, there is a tendency to overlook Japan, perhaps because it appears highly modern. This is striking given that some prominent strands of Japanese philosophy have formulated an explicit and exacting challenge to the core onto-epistemic premises of modern Western thought. It is also surprising because Japanese educational practices have resulted in some of the highest achievement outcomes-both cognitive and noncognitive-found anywhere in the world and inculcate a worldview that is distinct. Herein, we thus attempt to make visible the potential contribution of modern Japanese philosophy by outlining some of the core ideas, then turn to sketch resonances with and responses to other projects outlined in this Special Issue. Our approach is elucidation through relational comparison. Through this process, we suggest that the notion of self-negation as a mode of learning may be helpful in explaining why-at the empirical level-the outlook of Japanese students, and perhaps other East Asian students, diverge markedly from their Western peers. Yet we also find that an attempt, such as ours, to link divergent onto-epistemic thought to alternative empirical hypotheses quickly gives rise to various doubts and discomforts, even among otherwise sympathetic scholars.

No presente artigo analisamos o processo de ocidentalização da América Latina como herança do processo neocolonial que, por meio de discursos do Ocidente, perpetua a relação entre colonizador e colonizado. Assim, com base na literatura especializada sobre o assunto, procedemos ao levantamento de dados acadêmicos para compreender como o Ocidente que, ao rejeitar os padrões de civilização dos povos latino-americanos, consolida o processo de ocidentalização dessa região, por meio do discurso sobre a modernidade

Despite the fact that it is not the only country facing critical social problems related to inequalities, Colombia is also the only one in Latin America facing an internal armed conflict that has lasted over 50 years. Extremely diversified violence has reached astonishing levels of barbarity in different sectors of urban society but, above all, in rural areas. However, a new horizon of hope is being felt in the country with the beginning of peace talks in 2012 in Havana (Cuba). While receiving broad national and international support, these peace talks, while monopolized by Fuerzas Armadas evolucionarias de Colombia – Ejército del Pueblo (FARC-EP) are not addressing the root causes of violence. In this regard, the over-politicizing of the concept of peace within Colombia has tackled the issue of national reconciliation, by reducing it to dichotomizing discourses.

O artigo analisa estudos de caso historiográficos sobre os elementos  compostos  por  volutas,  talões  e  contravolutas  presentes  no  frontão  da  fachada  principal  da  Igreja  Jesuítica de Santo Alexandre em Belém do Pará. Busca, a partir de uma perspectiva decolonialista, rever as matrizes epistemológicas e historiográficas das obras de John Bury (1991), Lúcio Costa (1941), Joaquim José Codina (1784) e Philip L. Goodwin (1943, no catálogo da exposição Brazil Builds  do  MoMA,  em  Nova  York).  Objetiva  contribuir  para a lacuna teórica na historiografia de objetos artísticos frutos  de  hibridismos  e  intercâmbios  culturais  no  contexto da atuação da Companhia de Jesus na Amazônia Colonial,  além  de  discutir  possibilidades  metodológicas  contemporâneas para suas análises.

As colonial powers imported written material commodities to their colonies, they also imported colonial ideals and values. One of these textual imports was the white savior trope, where forms of communication, including literature, from the imperial centre informed newspapers at the periphery, and vice-versa. This applied particularly to the treatment of non-white, non-English-speaking peoples. In Canada, primary concern was given to considerations of the ‘Indian problem,’ where depictions of Indigenous peoples were fraught with notions of helpless and savagery. Grounded in the affirmation that the colonizer’s way was the right way to live, the white savior informed the textual representations of Indigenous peoples. Through an examination of works by Rudyard Kipling, Henry Morton Stanley, and Duncan Campbell Scott, this papers examines how depictions of “Others” were imported into Canadian culture through works belonging to the imperial archive. By mobilizing concepts put forth by Harold Innis, Thomas Richards, David Spurr, and John Hartley, this paper also explores how through early Canadian residential school policy and newspaper representations spawned a fantasy of control that has been maintained through Canadian textual depictions of Indigenous peoples, which were exported to the colonial centre and acted to reinforce the white savior aspect of colonization. This paper is adapted from the literature review of my Masters in Journalism thesis, titled “Towards Reconciliation: The White Savior Trope in Canadian Newspaper coverage of Grassy Narrows First Nation between 1977 to 2019,” which is being completed at Concordia University in Montreal, Quebec, Canada.

El pensador camerunés Achille Mbembe propone la noción de “necropolítica” para entender los procesos tanatopolíticos que se experimentan en los espacios periféricos del sistema-mundo moderno. Aunque el camerunés se apoya en las reflexiones de Michel Foucault y de Giorgio Agamben, su lectura del fenómeno necropolítico es más sugerente, pues nos permite contextualizarlo en situaciones geopolíticamente distintas a las del Norte global, ya que, para él, “la expresión ultima de la soberanía reside ampliamente en el poder y la capacidad de decidir quién puede vivir y quién debe morir”  y, evidentemente, en cómo debe morir. Por nuestra parte, en otro trabajo hemos abordado el vínculo entre “violencia divina” y el “estado de rebelión” de las víctimas, para mostrar cómo los procesos de liberación son portadores no solo de otra manera de entender lo político, sino también de otros regímenes de temporalidad. Si en otro momento nuestro interés se centró en la violencia o “autodefensa” ejercida por los dominados, en este texto, analizamos la lógica necropolítica que se ha diseñado desde los centros de poder a través de las políticas de gubernamentalidad neoliberal de corte extractivista. Desde una perspectiva interdisciplinaria, y apoyándonos en los aportes de la colectividad de argumentación de la inflexión decolonial, analizamos la dinámica de necrofílica de la modernidad/colonialidad realmente existente en Latinoamérica.

Found in *Teaching Arabic Literature in Translation* edited by Michelle Hartman  (MLA Publications 2018; pp 41-61), this essay is an exploration of the potential pedagogical spaces of alternative methodologies and theories for teaching Arabic literature in English translation in North American university classrooms. This proposal encourages academics—specialists, comparativists, and generalists alike—to reflect not only on the contexts of Arabic literary production (i.e., the context of the text, author, language, etc.) but also on the social relations in which educators, their students, classrooms, and institutions are enmeshed with the translation, circulation, deployment, and reading of Arabic texts within any given political moment. In exploring teaching Arabic literature in translation, this chapter takes a decolonial approach where the students and instructor not only locate themselves in regards to the text and the origins of that Arabic text (for example, in the age of  the Cold War, the American Unipolar World, or post-American Empire). But also, the pedagogical thoughtfulness considers ideological constructs of reading and writing (the commuting between the context, history and contact points of Arabic and English) that might be mutually untranslatable but also could yield ways to decenter the coloniality of the learning process in US higher education and its experience with the Global South.

Los objetivos planteados  este libro, partieron de la necesidad de reconstruir históricamente las relaciones familia- escuela,  en el proceso de transición de la educación doméstica colonial a la educación pública republicana en Colombia; se buscó establecer las características fundamentales del período desde finales de la Colonia y de 1819 a 1830; explicar el proceso de la apertura  a la modernidad colombiana en cuanto a la nueva organización republicana y sus consecuencias en  la educación pública; reconstruir el papel desempeñado por padres y madres de familia frente a su función educadora durante este período inicial de transición de la educación familiar a la educación pública; analizar las nuevas formas relacionales entabladas entre la familia  y la escuela, caracterizando los tipos de problemas suscitados entre unos y otros con respecto a la nueva organización del sistema educativo; indagar sobre los principales métodos pedagógicos que se implementaron en el período y su impacto en la relación con  la vida familiar y, finalmente analizar la legislación en el campo educativo y el lugar asignado a las familias, para contextualizar la relación familia-escuela en el período de estudio.

Este trabajo se inscribe por su contenido en el campo de la Historia Social de la Educación, utilizando el análisis documental y el análisis de contenido.  En el vértice de la Historia Social y en convergencia con la Sociología de la Familia y de la Educación, se quiso explicar el origen y desarrollo de la relación de la familia y la educación, en una mirada que abarca desde finales del siglo XVIII hasta las tres primeras décadas del siglo XIX en Colombia. Para la realización del trabajo se revisó la base bibliográfica de la Biblioteca Nacional de Colombia y el Archivo General de la Nación y las fuentes secundarias disponibles sobre el período de estudio en la Biblioteca del Colegio de México y la Biblioteca Luís Ángel Arango. En fuentes primarias se rastreó exhaustivamente la legislación, la prensa, la correspondencia, manuales de enseñanza, manuales de padres y madres, discursos, memorias, catecismos políticos y de moral, reglamentos de policía, quejas, representaciones, actas y libros de familia. Para el caso de la prensa, se consultaron 151 periódicos de la época. En las fuentes secundarias se consultaron biografías, artículos y libros sobre Educación, Familia, Historia de Colombia y de América Latina, Pensamiento Colombiano y Latinoamericano, Padres de Familia e Instituciones Educativas, Ilustración, entre otros temas. 

Este estudio pretende hacer aportes historiográficos a la comprensión del sistema educativo colombiano en el contexto nacional en torno a los orígenes de la relación de la familia con la institución escolar, mostrando cómo muchas de las contradicciones iniciales se mantienen entre los dos actores educativos, padres y maestros, lo que obstaculiza la comunicación familia/escuela, los tipos de vinculación entre ambas e incide negativamente en los procesos de socialización de la infancia.

Está planteado en dos partes y cuatro capítulos; la primera parte contempla la educación colonial tanto pública como doméstica y la segunda, la educación republicana ofrecida por el Estado y las relaciones que los padres de familia generaron ante el nuevo sistema educativo.

In this course, students will be introduced to the sustainable development goals (SDGs), the concept of development and different discourses around them. Two key concepts, advocated by decolonial and feminist scholar-activists, for the study of local communities and their sustainable development; namely, the concepts of “delinking” and “positionality” will also be presented and discussed. The premise of this course is to show how these concepts provide us with non-normative and post-disciplinary perspectives for knowledge production on local development. In addition, these concepts are argued to also be important for sustainable development (Mignolo, 2016), especially in relation to the many attempts worldwide for the reconstitution of local ways of seeing, sensing and becoming in the world.

This newspaper column from 2003 examines how Indians in Trinidad and Tobago are misled, guided by so many fears, the encouragement of feelings of victimhood, and smallness of vision. There is an important contribution for Indians to make to the building of this New World civilisation, which is still in its infancy and only half-made. What is needed is a vision, mission and leadership not griping about “discrimination”, but looking fearlessly to the future.

The effectiveness of education programmes, including comprehensive sexuality education (CSE), to address gender-based violence in schools is under increasing scrutiny. Explanations for the persisting challenges with these programmes have so far typically pointed towards ‘culture’. Drawing on a qualitative case study in Ethiopia, this paper analyses the relations between gender-based violence and culture, as it is presented in CSE. It reveals that uncritical conceptions of tradition and modernity, as well as ‘good’ and ‘bad’ cultures in CSE, fail to address and discuss gender relations and patriarchy as the root causes of gender-based violence. This enhances the vulnerability of young women and the reduces the effectiveness of CSE in addressing gender-based violence.

This article explores theoretical alternatives to contemporary western hegemonic feminist discourses, advancing methodologies that mark an epistemological break with western feminist scholarship; namely Orientalist criticism, third world (black) feminism, and Islamic feminism with all the innovative methodologies and insights they offer into studying and understanding the condition and reception of women in the material and immaterial culture of the Arab/ Islamic experience.

Este ensayo, aborda la doble filiación del neologismo «colonialidad», tanto en Roselene Dousset-Leenhardt como en Aníbal Quijano (ambos mencionan que se trataría de un neologismo), abriendo un campo novedoso de investigación y apasionante, que amerita ser considerado como una procedencia genealógica fundamental en las actuales perspectivas sobre pensamiento latinoamericano.

CÓMO CITAR:

Lepe-Carrión, Patricio (2020). “Colonialidad (colonialité), rebeldía (rebellité) y muerte: impermeabilidad absoluta, insurrección y cacería humana”. En Lepe-Carrión, Patricio; Martínez Andrade, Luis; Meneses, José Manuel. Chchitlahuiliztli, racialización y cacería humana. Ensayos sobre necropolíticas en América Latina. Ediciones UFRO y CLACSO.

Ce troisième volet de nos entretiens avec le chercheur Martin Vander Elst nous donne des informations méconnues dans nos réseaux associatifs. Il concerne les stratégies et status quo permettant à un musée belge de contourner les exigences de restitution provenant des plus hautes instances de son ancienne colonie. Au menu, paternalisme, révisionnisme, falsification historique et il faut l'avouer, un certain goût pour la mauvaise foi dans le cadre d'une politique de restitution qui semble inexistante. L'analyse sans compromis de notre invité-face à cette injustice dont les ressorts ont été mis à jour lors des précédents entretiens-ne doit toutefois pas nous conduire au pessimisme. Martin Vander Elst revient ici sur l'importance des luttes politiques et militantes et nous ne pouvons que lui donner raison. Apparemment, une restitution a déjà été faite sous Mobutu, des pièces ont fini sur le marché noir.... Dans ces conditions, n'est-ce pas « normal » que le Musée refuse d'entreprendre une nouvelle démarche de restitution ? Ça, c'est la propagande du Musée ! Il s'agit surtout d'un précédent qui vise à maintenir le statu quo dans une conjoncture où ces questions de restitution se posent avec de plus en plus d'insistance et de vigueur. Cela ressemble beaucoup au mythe du péché originel. Or, pour comprendre cette affaire qui a eu lien entre 1976 et 1982, il faut revenir sur les conditions historiques de ce transfert. D'abord ce transfert a eu lieu avant l'avènement des conventions 1 Martin Vander Elst, philosophe, chercheur au Laboratoire d'Anthropologie Prospective de l'UCL (aspirant FNRS) et membre fondateur du séminaire Migrations et Luttes Sociales. Martin Vander Elst a réalisé une enquête ethnographique au Musée royal de l'Afrique centrale sur le processus de « rénovation » de septembre 2014 à juin 2015 : « La colonialité du savoir au prisme de la muséologie (post)coloniale, l'exemple de la « rénovation » du MRAC ».

These poems, composed in Somali and in English, provide a poetic reflection of the recently emerged debate on the theme of Caddaan Studies which means "White Studies". The criticism and counter-criticism contained in the debate dug so deep into life nerve of Somali Studies that over a thousand people participated. The poems, under the title "Inaugurating Caddaan Studies" were composed with a critical observation of the debate.

This paper aims to discuss the concept of technology as provided by the Brazilian philosopher Álvaro Vieira Pinto. First, the philosopher’s life and work are presented, his book “O conceito de tecnologia” [The concept of technology] and his methodological foundations are briefly examined and, finally, we discuss his conceptualization of technology. From the four meanings of the term unravelled by the author, we highlight technology as the “logos of technique”, as the philosopher proposes it as a unitary field of study on this matter. We conclude pointing the richness of his reflections to the liberation of underdeveloped countries.

Although Latin American decolonial thinking has always maintained an interest in taking the theories and practices of the communities of Latin America's colonized peoples seriously, the theorization of communality and communal systems has been a new focus of the last two decades. That is, the academic decolonial dedication to diversity and difference has recently been imagined as a pluriverse of communal systems. As such, this decolonial group of thinkers has been effectively demanding that the radical theories of communality produced by Indigenous communities of the Global South be taken seriously as real and viable alternatives to capitalism and representative democracy. Nevertheless, a critical engagement with Latin American decoloniality reveals a serious oversight in communal-oriented decoloniality: it fails to engage in a serious manner the millions throughout the world who are not or are perceived as not part of any community or are exiled from their community. To demonstrate this threat within the communal-oriented vision, one can look to another (de)colonial context ubiquitously overlooked in Latin American decolonial thought: Ireland. More precisely, as a reading of James Joyce's Ulysses reveals, the communal-oriented Irish anti-colonialism of the late-nineteenth and early-twentieth centuries contained a common mode of modern anti-Semitism: Jews belong to no community and uproot and hollow out the life of any community they encounter. This article argues that although the pluriversal vision of communal-oriented decoloniality is explicitly opposed to the denigration, dismissal, or rejection of any community, it can still be characterized by this other mode of othering: the denigration, villainization, and oppression of persons who are perceived as embodiments of anti-communality.

In "Ethics: Subjectivity and Truth" (1998), Michel Foucault states that before a person can reach a spiritual transformation, they should seek the very truth that will leave one transformed, a phenomenon he describes as "techniques of the self." Additional theorists and philosophers, such as explore the relationship of the self to "the other" in their theoretical texts. Through a careful analysis of decolonial and philosophical ideas about identity, I critically analyze the journey and eventual transformation that fictional character Micaela (also known as Lorenzo) undertakes in Emma Pérez's novel "Forgetting the Alamo, or, Blood Memory." Micaela struggles with the resilience of the "coloniality of power" in her everyday life as it leaves her angry, hateful and "uncivilized." I address questions about barriers that make personal transformations difficult. Micaela's retelling demonstrates that cycles of violence can stop if one begins with the self. In this manner, she repudiates the dominant power structures while transforming her soul.

Principal co-authors: Gene Ray, Aurélien Gamboni, Janis Schroeder, Kate Stevenson. Additional co-authors: David Cross, Marguerite Davenport. Visual art contributed by artists Denise Bertschi, Ursula Biemann, Giulia Bruno, Chris Jordan, Armin Linke, Oliver Ressler, Luc Schuiten, Paulo Tavares, and Marie Velardi. Interviews with: Chiara Barberis, Martin Beniston, Mickaël Blanc, Antonin Calderon, Victorine Castex, Philippe Clerc, Hannah Entwisle Chapuisat, Thomas Descombes, Christophe Dunand, Dominique Ernst, Montserrat Filella, Delia Fontaine, Thierry Gaudreau, Denise Gautier, Justin Ginnetti, Raphael Gomez, Jacques Grinevald, Rachel Heaton, Pierre-André Magnin, Olivier de Marcellus, Michel Meyer, Abdallah Mokssit, Charlotte Nicoulaz, Pascal Peduzzi, Géraldine Pflieger, Anne-Cécile Reimann, Oliver Ressler, Philippe Roch, Philippe de Rougemont, Daniel de Roulet, Thibault Schneeberger, Denis Schneuwly, Arlène Shale, Nazhat Shameen Khan, Marie Velardi, Alain Yenni. TAAG Advisory Research Group: Iain Boal, Gabriella Calchi Novati, David Cross, Hannah Entwisle Chapuisat, Anna Grichting, Sacha Kagan, Armin Linke, Nils Norman, Catherine Quéloz, Grégory Quenet, Philippe Rekacewicz, Oliver Ressler, Liliane Schneiter, Paulo Tavares, Eddie Yuen, and the late Chris Wainwright.
The Anthropocene Atlas of Geneva (TAAG) is a long-term research project based at HEAD – Genève/Geneva School of Art and Design and funded (2017, 2018) by the Swiss National Science Foundation (Gene Ray, main applicant and project director).
Please visit the TAAG project website at: https://head.hesge.ch/taag/en/

A video intro trailer by Janis Schroeder can be seen on vimeo at: https://vimeo.com/user93523837/the-anthropocene-atlas-of-geneva-trailer-01

Latin American social movements are reinventing emancipatory politics, in which those invisibilised and excluded by capitalist-coloniality are emerging as the emancipatory subjects of our times. Rather than a method of learning, pedagogy is understood as a radical educational project of subaltern transformation and politics. Emancipatory ped-agogical praxis occurs in multiple spatialities and embraces multiple knowledges and subaltern subjects. These knowing-subjects become creators of political agency, movement practices and imaginaries, and collective self-liberation. I develop my analysis with reference to movement educators who I work with in the Brazilian Movimento sem Terra (Landless Workers Movement, MST) and Colombian Escuela Política de Mujeres Pazífica (Political School of Pacifist Women, Escuela). Latin American social movements are reinventing emancipatory politics, in which those invisibilised and excluded by capitalist-coloniality are emerging as the emancipatory subjects of our times. These new political subjects develop social relations which disrupt the power of capital in their everyday lives through practices which reconnect people and communities with their creative capacities and each other. In this article I conceptualise and reflect on the role of the pedagogical. This is not understood as a method of learning but rather as a political-pedagogical project of subaltern struggle in which practices of learning and unlearning are embedded (Motta and Esteves, 2014). The pedagogical in this sense cannot be confined to the narrow limits of hegemonic understandings of education which alienates and separates the body from the mind, the classroom from the community, and the knower from the known (Motta and Cole, 2014). Rather, emancipatory pedagogical praxis occurs in multiple spatialities, embraces multiple knowledges and subaltern subjects, and these knowing-subjects become creators of political agency, generating movement practices and imaginaries, and promoting collective self-liberation. The emancipatory pedagogical practices of social movements involve the creation of embodied peopled memories, the (re)covery and (re)invention of subaltern philosophies and theorisations through embracing multiple literacies, and an epistemological privi-leging of those on the margins. These philosophical and epistemological commitments are embodied in informal learning in the everyday life of a movement. They include the unlearning of the oppressor's logics as they interpolate our subjectivities and social

Este ensaio discute a necessidade de proceder a uma releitura da história da arte a partir de uma lente decolonial, isto é, que considera os efeitos nefastos do racismo e da colonialidade na deslegitimação de perspectivas artísticas e historiográficas não eurocêntricas. Objetiva-se refletir como as estéticas afro-decoloniais impactam no campo das artes, apontando para as amarras coloniais ainda não ultrapassadas. Daí a análise de alguns trabalhos contemporâneos, com vistas a pensar como determinados procedimentos artístico-narrativos podem contribuir para a reelaboração ativa da memória das violências historicamente endereçadas aos corpos negros e aos seus modos de resistência, bem como para constituição de uma visualidade radicalizada.

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This essay discusses the need for a re-reading of art history, from a decolonial lens, that is, that considers the harmful effects of racism and coloniality in the delegitimization of non-Eurocentric artistic and historiographic perspectives. The objective is to reflect on how an Afro-decolonial aesthetics can shed light to the field of the arts surpasses colonial ties. Therefore the analysis of some contemporary works, with the aim of to understanding how their narrative procedures rework the memory of the violence historically addressed to black bodies and their modes of resistance, as well as for the constitution of a racialized visuality.

Decolonization and Feminisms in Global Teaching and Learning is a resource for teachers and learners seeking to participate in the creation of radical and liberating spaces in the academy and beyond. This edited volume is inspired by, and applies, decolonial and feminist thought – two fields with powerful traditions of critical pedagogy, which have shared productive exchange.

The structure of this collection reflects the synergies between decolonial and feminist thought in its four parts, which offer reflections on the politics of knowledge; the challenging pathways of finding your voice; the constraints and possibilities of institutional contexts; and the relation between decolonial and feminist thought and established academic disciplines. To root this book in the political struggles that inspire it, and to maintain the close connection between political action and reflection in praxis, chapters are interspersed with manifestos formulated by activists from across the world, as further resources for learning and teaching.

These essays definitively argue that the decolonization of universities, through the re-examination of how knowledge is produced and taught, is only strengthened when connected to feminist and critical queer and gender perspectives. Concurrently, they make the compelling case that gender and feminist teaching can be enhanced and developed when open to its own decolonization.

The colonial process, in Latin America, had an important role on imposing hierarchical dichotomies that concerned, not only class and ethnicities, but also gender. According to María Lugones' work, colonized people had become subjects of the modern colonial system of gender and, by building resistance to it, were not considered human beings. Their behaviour was judged as barbaric, grotesque and the civilizatory mission was to conquer and to fit the inhuman colonized males and females into the definitions of "men" and "women". From the decolonial feminism perspective, this study proposes to present the current representation of indigenous female leaders, who fight courageously for their rights in 2019's Brazil and who still face remaining stereotypes from the colonization.

a idea de medioambiente se empieza a usar masivamente en 1972, luego que en aquel año se realizara la primera cumbre de la Tierra en Estocolmo, en donde los distintos estados de Naciones Unidas decidieron generar acuerdos sobre política medioambiental a nivel internacional. Esto como resultado de lo trabajado por parte del Club de Roma en el documento “Los límites al crecimiento”, en donde por primera vez el norte global plantea una preocupación política por la crisis climática, como consecuencia de los efectos de la sociedad industrial.