Suchergebnisse

Inhaltsverzeichnis: Racism as we sense it today -- Islamophobia/Hispanophobia -- Dispensable and bare lives -- Decolonizing the nation-state -- The many faces of cosmo-polis -- Cosmopolitan and the decolonial option -- From "human" to "living" rights -- Decolonial reflections on hemispheric partitions -- Delinking, decoloniality, and de-Westernization -- The South of the North and the West of the East. -- Mariátegui and Gramsci in "Latin" America -- Sylvia Wynter : what does it mean to be human? -- Decoloniality and phenomenology -- The third nomos of the earth -- Epilogue: Yes, we can : border thinking, colonial epistemic/aesthesic differences and pluriversality.

Pour penser au-delà des frontières épistémiques et territoriales établies par la colonisation des XVe et XVIe siècles, il est nécessaire d'identifier les formes d'acteurs et d'institutions dévalorisées par ces frontières. Il est alors possible de mieux se détacher de ce dispositif conceptuel en optant pour un revirement épistémique qui consiste à privilégier, sur les traces de Fanon notamment, la socio-genèse d'un « être qui existe là où il pense » dans un environnement « pluri-versel ». Un tel écart procède d'un acte d'émancipation qui ose transgresser la référence à l'universalisme abstrait

During the Renaissance and the Enlightenment, coloniality emerged as a new structure of power as Europeans colonized the Americas and built on the ideas of Western civilization and modernity as the endpoints of historical time and Europe as the center of the world. Walter D. Mignolo argues that coloniality is the darker side of Western modernity, a complex matrix of power that has been created and controlled by Western men and institutions from the Renaissance, when it was driven by Christian theology, through the late twentieth century and the dictates of neoliberalism. This cycle of coloniality is coming to an end. Two main forces are challenging Western leadership in the early twenty-first century. One of these, "dewesternization," is an irreversible shift to the East in struggles over knowledge, economics, and politics. The second force is "decoloniality." Mignolo explains that decoloniality requires delinking from the colonial matrix of power underlying Western modernity to imagine and build global futures in which human beings and the natural world are no longer exploited in the relentless quest for wealth accumulation

Mignolo's essay engages with Siba Grovogui's text Beyond Eurocentrism and Anarchy, focusing specifically on coloniality. Mignolo discusses how both modernity and coloniality engendered all kinds of reactions, from the violent anti-imperial to the more hopeful decolonial, from Waman Puma de Ayala in the sixteenth century to Frantz Fanon and the évolués in Algeria—Félix Eboué, Gabriel d'Arboussier, and Ouezzin Coulibaly—in the twentieth.

The author defines and characterizes de-colonial thought while at the same time posing elements of differentiation of this thought with other dissident and critical ways of thinking generated by modernity. Finally, Mignolo indicates how the university should contribute to the democratic processes in two ways: producing de-colonized thought and building relations between this thought and the de-colonized thought produced outside the university. ; El autor define y caracteriza el pensamiento des-colonial a la vez que plantea elementos de diferenciación de éste frente a otros pensares disidentes y críticos generados por la modernidad. Finalmente, Mignolo señala como la Universidad debe contribuir con los procesos democráticos en dos sentidos: produciendo pensamiento des-colonizador y trabajando conjuntamente con el pensamiento des-colonizador fuera de la universidad.

Mignolo's essay responds to the mission statement published in the summer 2013 issue of Comparative Studies of South Asia, Africa and the Middle East. The essay asks: How could a journal based in the United States "decenter" itself? Can CSSAAME transcend and transgress scholarly restrictions and publish essays and statements that, rather than following scholarly norms, are made with the force and the demands of the public sphere? If "regions are sources of theory," Mignolo claims, the regions should be responsible for using the journal to articulate their views and needs rather than mediating the views and needs of Western scholarship.