The present article reflects on the claiming "movements" for the social development of Sub-Saharan Africa seen from the discourses of the leaders: an internal colonialism? in the context of social progress, checking the discourses of the leaders in the period between (1957 - 2021) in a historical-social and political perspective, a work that was developed within the framework of a module of the PhD programmer. In relation to the objectives, we sought to question whether or not it is colonial continuities that condition the advance and retreat of the African continent south of the Sahara in matters of social development. The choice of theme is justified because there are many contradictions between the speeches made by African leaders during the period of the struggle for independence where they guaranteed the well-being of the population, which reached its peak in the 1960s, and the implementation of commitments made and which are embodied in the charter of the Organization of African Unity, now the African Union. Methodologically, the study was based on descriptive research with a qualitative approach. We also used specialized bibliography on the subject. We also made use of direct observation through news broadcast on various national and international television and radio stations. Finally, we also made use of the information available on the websites of institutions we consider to be reliable, which periodically publish reports on the social situation of the countries in this region. Regarding the results, we note that the speeches proclaimed by the leaders of this geographical space are adverse to social, economic and political emancipation, conditioned in part by the former colonies that still exert certain influences. We also note that there is a lack of feasible public policies from the African governments themselves to satisfy the primary needs of their populations.
In times of a purported refugee crisis, it is urgent to undertake a genealogy of present-day conceptions of refuge in Europe, examining how the latter articulate a colonial rationality, eliding the persistent unequal circuits of labour and subjectivity between European states and erstwhile occupied territories. The paper defends that built environment studies can contribute to this project due to their attention to the dimensions of the social space-time of refuge, relating politics, inequality, and phantasy. It recalls European colonial villagization in the mid-Twentieth-Century as a space of forced displacement that rehearses the relation of the state with the refugee subject, focusing on a revision of the extant literature on the Portuguese colonial villagization program in Mozambique. ; Em tempos de uma suposta crise de refugiados, é urgente uma genealogia das actuais concepções de refúgio na Europa, examinando como articulam uma racionalidade colonial, elidindo os persistentes circuitos desiguais de trabalho e subjectividade entre estados europeus e territórios historicamente ocupados. O artigo defende que os estudos do ambiente construído podem contribuir para este projecto devido à sua atenção às dimensões do espaço-tempo social de refúgio, relacionando política, desigualdade, e fantasia. Recorda o aldeamento colonial europeu de meados do século passado enquanto espaço de deslocamento forçado que ensaia a relação do estado com o sujeito refugiado, concentrando-se numa revisão da literatura existente sobre o programa de aldeamento colonial português em Moçambique.
O presente trabalho aborda alguns aspectos do discurso do poder que estão em jogo no funcionamento da cultura. A partir dos estudos sobre colonialismo, nacionalidade e identidade, trata-se de investigar o modo particular como as relações identitárias tem sido representadas textualmente pela chamada literatura pós-colonial. Os textos de Teolinda Gersao e Nadime Gordimer nos fornecem exemplos no sentido de mostrar como a literatura pós-colonial reelabora as relações entre identidade e alteridade dentro do texto literário. This paper approaches some aspects of power discourse, which are at stake in the functioning of culture. Up from the studies on colonialism, naturality and identity, it deals with investigating the particular way how identity connections have been textually represented by the so-called postcolonial litearature. The texts by Teolinda Gersão and Nadine Gordimer offer us examples to show how postcolonial reelaborates the connections between identity and otherness in the literary text.
Procura-se aqui analisar a noção de "paz perpétua" e de "exportação da revolução" à luz das experiências da Revolução Francesa e da Revolução de Outubro, considerando o debate precedente e sucessivo a essas experiências revolucionárias, acentuando a novidade representada pela Revolução Francesa e, enfim, criticando as análises segundo as quais a tradição política que vai da Revolução Francesa à Revolução de Outubro forjou, com o universalismo, o instrumento ideológico para justificar um intervencionismo universal. ; This is an attempt to analyze the notion of "perpetual peace" and of "exporting the revolution", considering the experiences of the French and Russian Revolutions, their previous and successive debates and the innovations of the French Revolution. Moreover, the analyses according to which the political tradition from the French to the October Revolution has falsified, through universalism, the ideological instrument in order to justify the universal interventionism are criticized.
This article aimed to describe the socio-political conditions after the Bongaya Treaty of 1667. This study employed the historical research method (library research). The researcher applied several approaches, namely the historical approach, religious approach, anthropological approach, and sociological approach. The Makassar War is a momentum for change from all aspects, not only changes from the political aspect but also the social, cultural and economic aspects that greatly tormented the people of Gowa. As a King, Sultan Hasanudin was responsible for the fate of the royal people of Gowa, which was getting sad. Sultan Hasanudin had to consider this even though he wanted to continue to fight. Sultan Hasanudin really understood the suffering of the people of the Kingdom of Gowa. Due to these considerations, the war lasted approximately four years, starting from 1666-1669 and ending with the Bungaya Treaty, which consisted of 30 articles. The treaty affected all aspects of Gowa community life, not only in terms of political factors but also the existence of Muslims. Since then, the power and influence of the Netherlands in East Indonesia began to be embedded towards serious colonialism. Sultan Hasanuddin, who dashed to defend his country until the last second has controlled the Kingdom of Gowa for 16 years; namely 1653-1669 and died in Gowa on June 12, 1670.
Today, given the prevalence of problems such as poverty, environmental deterioration, the violation of rights, violence, among others, Latin America highlights the urgency of restoring debates about develo- pment and proposing alternatives to this that would allow a better life. During the 20th century and the first decades of the 21st century, the region has faced a series of economic problems resulting from colonialism and imperialism, in addition to political and social instability in every country of the continent. All this has imprinted the seal of underdeveloped on the region; as a response to this situation, a series of ad hoc theoretical proposals have arisen to suggest alternatives and solutions to particular problems. ; HoyendíaLatinoamérica,antelaprevalenciadeproblemascomolapobreza,eldeterioroambiental,la vulneracióndederechosolaviolencia,expresalaurgenciaderestaurarlosdebatesentornoaldesarrollo yplantearalternativasaestequepermitanunmejorvivir.DuranteelsigloXXylasprimerasdécadasdel sigloXXI,laregiónsehaenfrentadoaunaseriedeproblemaseconómicosresultadodelcolonialismoy elimperialismo,aloqueseaúnalainestabilidadpolíticaysocialdecadapaísdelcontinente.Todoellole haimpresoelselloderegiónsubdesarrollada,yenrespuestaaestasituaciónsehaoriginadounaserie depropuestasteóricasadhocparaplantearalternativasysolucionesasusproblemáticasparticulares. ; Na atualidade, a América Latina, diante da prevalência da pobreza, da deterioração ambiental, da violação de direitos, da violência, entre outros, expressa a urgência de restaurar os debates sobre o desenvolvimento e propor alternativas a este que permitam uma melhor vida. Durante o século XX e as primeiras décadas do século XXI, a região enfrentou problemas econômicos resultado do colonialismo e do imperialismo, ao que se soma a instabilidade política e social de cada país do continente. Tudo isso lhe imprimiu uma marca de regiãosubdesenvolvidae, em resposta a essa situação, surgem propostas teóricas ad hoc com alternativas e soluções a suas problemáticas particulares.
Today, given the prevalence of problems such as poverty, environmental deterioration, the violation of rights, violence, among others, Latin America highlights the urgency of restoring debates about develo- pment and proposing alternatives to this that would allow a better life. During the 20th century and the first decades of the 21st century, the region has faced a series of economic problems resulting from colonialism and imperialism, in addition to political and social instability in every country of the continent. All this has imprinted the seal of underdeveloped on the region; as a response to this situation, a series of ad hoc theoretical proposals have arisen to suggest alternatives and solutions to particular problems. ; HoyendíaLatinoamérica,antelaprevalenciadeproblemascomolapobreza,eldeterioroambiental,la vulneracióndederechosolaviolencia,expresalaurgenciaderestaurarlosdebatesentornoaldesarrollo yplantearalternativasaestequepermitanunmejorvivir.DuranteelsigloXXylasprimerasdécadasdel sigloXXI,laregiónsehaenfrentadoaunaseriedeproblemaseconómicosresultadodelcolonialismoy elimperialismo,aloqueseaúnalainestabilidadpolíticaysocialdecadapaísdelcontinente.Todoellole haimpresoelselloderegiónsubdesarrollada,yenrespuestaaestasituaciónsehaoriginadounaserie depropuestasteóricasadhocparaplantearalternativasysolucionesasusproblemáticasparticulares. ; Na atualidade, a América Latina, diante da prevalência da pobreza, da deterioração ambiental, da violação de direitos, da violência, entre outros, expressa a urgência de restaurar os debates sobre o desenvolvimento e propor alternativas a este que permitam uma melhor vida. Durante o século XX e as primeiras décadas do século XXI, a região enfrentou problemas econômicos resultado do colonialismo e do imperialismo, ao que se soma a instabilidade política e social de cada país do continente. Tudo isso lhe imprimiu uma marca de regiãosubdesenvolvidae, em resposta a essa situação, surgem propostas teóricas ad hoc com alternativas e soluções a suas problemáticas particulares.
This article aims to contribute to the reflection on the phenomenologies of non-identification with the cultural and artistic heritage, namely the architectural and sculptural, installed in the urban public space. Contemporary iconoclastic practices have made the political and media debate aware of the quality and pertinence of cities' aesthetic and artistic transformations. I aim to establish possible relationships between iconoclastic phenomena, contemporary mythography and postcolonial and neo-colonial discursive ways, addressing the social and political issues underlying racism, which may be at the origin of iconoclastic practices against heritage. I conducted a selected review of the scientific literature published in the last 20 years, namely authored by Araújo and Rodrigues (2018), Kilomba (2019; " 'O Racismo É uma Problemática Branca' diz Grada Kilomba", 2016), Maeso (2016), Roldão et al. (2016), Ribeiro (2021), Santos (2003), V. Sousa (2020), Vale de Almeida (2000, 2012), Varela and Pereira (2020), and others. On that basis, I tried to demonstrate how the contemporary art and curatorial artivism within museological institutions contributed to challenging institutional historical narratives and the progressive deconstruction of Lusotropicalist discursive practices, which institute colonialism and slavery as acceptable historical inevitabilities. I found that western hegemonic thinking is based on a false ideological construction of identity, supported by an alleged moral and racial superiority, to justify pursuing a model of economic exploitation structured in cultural domination. I concluded that multiculturalism within cultural institutions, safeguarding cultural diversity and heritage interpretation in the public space, could ensure inclusion and social cohesion, develop feelings of belonging, and mitigate inequalities and violence ; Este artigo tem por objetivo contribuir para a reflexão sobre as fenomenologias da não identificação com o património cultural e artístico, nomeadamente, o arquitetónico ...
This article aims to contribute to the reflection on the phenomenologies of non-identification with the cultural and artistic heritage, namely the architectural and sculptural, installed in the urban public space. Contemporary iconoclastic practices have made the political and media debate aware of the quality and pertinence of cities' aesthetic and artistic transformations. I aim to establish possible relationships between iconoclastic phenomena, contemporary mythography and postcolonial and neo-colonial discursive ways, addressing the social and political issues underlying racism, which may be at the origin of iconoclastic practices against heritage. I conducted a selected review of the scientific literature published in the last 20 years, namely authored by Araújo and Rodrigues (2018), Kilomba (2019; " 'O Racismo É uma Problemática Branca' diz Grada Kilomba", 2016), Maeso (2016), Roldão et al. (2016), Ribeiro (2021), Santos (2003), V. Sousa (2020), Vale de Almeida (2000, 2012), Varela and Pereira (2020), and others. On that basis, I tried to demonstrate how the contemporary art and curatorial artivism within museological institutions contributed to challenging institutional historical narratives and the progressive deconstruction of Lusotropicalist discursive practices, which institute colonialism and slavery as acceptable historical inevitabilities. I found that western hegemonic thinking is based on a false ideological construction of identity, supported by an alleged moral and racial superiority, to justify pursuing a model of economic exploitation structured in cultural domination. I concluded that multiculturalism within cultural institutions, safeguarding cultural diversity and heritage interpretation in the public space, could ensure inclusion and social cohesion, develop feelings of belonging, and mitigate inequalities and violence ; Este artigo tem por objetivo contribuir para a reflexão sobre as fenomenologias da não identificação com o património cultural e artístico, nomeadamente, o arquitetónico ...
Feminism contested conservative gender ideologies by emphasising the social construction of gender; but this risked treating gender as disembodied. Gender is indeed fully social, but it is also embodied; it concerns the way reproductive bodies enter human history. The steering of the process of social embodiment is inherently political; it is affected by recent changes in the institutional world. Notably, gender relations are re-shaped in colonialism and post-colonial globalization, themselves gendered processes. In the reconfiguration of power, a new kind of ruling class, organized on a world scale, has been emerging; its masculinized leadership is articulated with local patriarchies in the new economy. Unrestrained neoliberal power leads to new levels of commodification of bodies and new patterns of gendered violence. Resistance and opposition will also require new political configurations. ; O feminismo contestou as ideologias de género conservadoras, realçando a construção social do género, o que suscitou o risco de tratar o género como sendo descorporificado. O género é, efetivamente, integralmente social, mas também é corporificado, dizendo respeito à forma como os corpos reprodutores entram na história da humanidade. A condução do processo de corporificação social é inerentemente política e afetada por mudanças recentes no mundo institucional. Em particular, as relações de género são reformuladas no colonialismo e na globalização pós-colonial, eles próprios processos genderizados. Na reconfiguração do poder, tem vindo a emergir um novo tipo de classe dominante, organizada à escala mundial, e a sua liderança masculinizada é articulada com patriarcados locais na nova economia. O desenfreado poder neoliberal conduz a novos níveis de mercantilização dos corpos e a novos padrões de violência de género. A resistência e a oposição também necessitarão de novas configurações políticas.
Feminism contested conservative gender ideologies by emphasising the social construction of gender; but this risked treating gender as disembodied. Gender is indeed fully social, but it is also embodied; it concerns the way reproductive bodies enter human history. The steering of the process of social embodiment is inherently political; it is affected by recent changes in the institutional world. Notably, gender relations are re-shaped in colonialism and post-colonial globalization, themselves gendered processes. In the reconfiguration of power, a new kind of ruling class, organized on a world scale, has been emerging; its masculinized leadership is articulated with local patriarchies in the new economy. Unrestrained neoliberal power leads to new levels of commodification of bodies and new patterns of gendered violence. Resistance and opposition will also require new political configurations. ; O feminismo contestou as ideologias de género conservadoras, realçando a construção social do género, o que suscitou o risco de tratar o género como sendo descorporificado. O género é, efetivamente, integralmente social, mas também é corporificado, dizendo respeito à forma como os corpos reprodutores entram na história da humanidade. A condução do processo de corporificação social é inerentemente política e afetada por mudanças recentes no mundo institucional. Em particular, as relações de género são reformuladas no colonialismo e na globalização pós-colonial, eles próprios processos genderizados. Na reconfiguração do poder, tem vindo a emergir um novo tipo de classe dominante, organizada à escala mundial, e a sua liderança masculinizada é articulada com patriarcados locais na nova economia. O desenfreado poder neoliberal conduz a novos níveis de mercantilização dos corpos e a novos padrões de violência de género. A resistência e a oposição também necessitarão de novas configurações políticas.
Post-colonial Portuguese literature published since 1974 has obscured the trauma of the colonised. In the context of Portuguese prose fiction published since the beginning of the second decade of the present millennium, authors of African descent follow on from the generation that brought about the African liberations. However, due to the years of political and economic instability that followed in the former colonies, these writers became part of the African-heritage diaspora that has grown up in Portugal. As such, they form the visible face of the post-colonial cultural entanglement that was produced by colonialism. Djaimilia Pereira de Almeida, the author of As Telefones (The Telephones, 2020), the novel that is the focus of this article, provides an example of African-heritage writing and lived experience that has points of reference in Portuguese and Angolan cultures alike. This article argues that Portuguese prose fiction by authors of African descent destabilises cartographical imaginaries to reflect on the cultural complexity of the lived experience of people of African descent, contributing to a polyphony that has been absent from collective memory in the public space, and consequently creating possibilities for historical reparation. This article maintains that, on the one hand, As Telefones decolonises the experience of loss that literature published after 1974 has associated not only with the memory and experience of the coloniser's body, but also and significantly, with the feeling of saudade (nostalgia or longing) that is so central to Portuguese culture; on the other, it argues that the narrative focus on the telephone as the sole means of transmission of post-memory introduces a rupture in Portuguese literary convention — in which writing is a privileged witness — by endorsing the orality that feeds into the origins of African literatures. ; A literatura pós-colonial portuguesa publicada depois de 1974 deixou na obscuridade o trauma do colonizado. Os autores afrodescendentes das narrativas ...
Post-colonial Portuguese literature published since 1974 has obscured the trauma of the colonised. In the context of Portuguese prose fiction published since the beginning of the second decade of the present millennium, authors of African descent follow on from the generation that brought about the African liberations. However, due to the years of political and economic instability that followed in the former colonies, these writers became part of the African-heritage diaspora that has grown up in Portugal. As such, they form the visible face of the post-colonial cultural entanglement that was produced by colonialism. Djaimilia Pereira de Almeida, the author of As Telefones (The Telephones, 2020), the novel that is the focus of this article, provides an example of African-heritage writing and lived experience that has points of reference in Portuguese and Angolan cultures alike. This article argues that Portuguese prose fiction by authors of African descent destabilises cartographical imaginaries to reflect on the cultural complexity of the lived experience of people of African descent, contributing to a polyphony that has been absent from collective memory in the public space, and consequently creating possibilities for historical reparation. This article maintains that, on the one hand, As Telefones decolonises the experience of loss that literature published after 1974 has associated not only with the memory and experience of the coloniser's body, but also and significantly, with the feeling of saudade (nostalgia or longing) that is so central to Portuguese culture; on the other, it argues that the narrative focus on the telephone as the sole means of transmission of post-memory introduces a rupture in Portuguese literary convention — in which writing is a privileged witness — by endorsing the orality that feeds into the origins of African literatures. ; A literatura pós-colonial portuguesa publicada depois de 1974 deixou na obscuridade o trauma do colonizado. Os autores afrodescendentes das narrativas ...
From their king's decision to embrace Catholicism at the turn of the sixteenth century to the advent of imperial colonialism in the late eighteen hundreds, the men and women of the central African kingdom of Kongo creatively mixed, merged, and redefined local and foreign visual forms, religious thought, and political concepts into the novel, coherent, but also constantly evolving worldview of Kongo Christianity. Sartorial practices and regalia in particular showcased the artful conversion of the realm under the impetus of its monarchs and aristocrats. In their clothing and insignia, the kingdom's elite combined and recast foreign and local, old and new, material and emblems into heralds of Kongo Christian power, wealth, and, eventually history. I propose to use the concept of the space of correlation as a key to analyze these elaborate, and constantly evolving religious, political, and material transformations through an attentive focus on cultural objects such as clothing, hats, swords, and saint figures. ; Da decisão do rei de abraçar o catolicismo na virada do século XVI até o avanço do colonialismo imperialista do final do século XIX, os homens e mulheres do reino do Congo na África central criativamente misturaram, fundiram e redefiniram formas visuais locais e estrangeiras, pensamento religioso e conceitos políticos numa visão de mundo original, coerente e em constante evolução do cristianismo congo. Práticas de vestimenta e, em especial, insígnias reais demonstram a astuciosa conversão do reino sob o ímpeto de seus monarcas e aristocratas. Através de suas vestimentas e insígnias a elite do reino combinou e remodelou o estrangeiro e o local, o velho e o novo, materiais e emblemas nos arautos de poder, riqueza e, inevitavelmente, história cristã no Congo. Proponho utilizar o conceito de espaço de correlação como elemento-chave para analisar essas elaboradas transformações religiosas, políticas e materiais, em evolução constante, de forma a estabelecer um foco minucioso em objetos culturais tais como indumentária, chapéus, espadas e imagens religiosas.
The article seeks to demonstrate how the modernity project sustains the process of exploiting natural resources in Brazil, contextualizing and critically analyzing the case of changes in legal framework for wood export made by IBAMA in 2020. Based on decolonial perspectives, the modernization project, that marks its beginning in the century. XV and involves multiple processes that, among other elements, are based on colonialism, is thought. Modernity and coloniality are legitimized by blatantly unconstitutional legal elements, which by political will privilege the private sector whose interests are profit through the exploitation of natural resources existing in the Legal Amazon. The research uses an inductive method and the procedure is the documentary investigation of the environmental legal framework pertinent to the case. As an extra-normative critical theoretical contribution, a bibliographic review from a decolonial perspective offers elements for the analysis of the epistemological substrates that support the government's orientations and positions. ; El artículo busca demostrar cómo el proyecto de modernidad sustenta el proceso de explotación de los recursos naturales en Brasil, contextualizando y analizando críticamente el caso de cambios en el marco normativo para las exportaciones de madera realizadas por el IBAMA en 2020. Con base en perspectivas descoloniales, se piensa en el proyecto de modernización que marca su inicio en el siglo. XV e involucra múltiplesprocesos que, entre otros elementos, se basan en el colonialismo. La modernidad y la colonialidad están legitimadas por elementos legales flagrantemente inconstitucionales, que, por voluntad política, favorecen a los sectores privados cuyos intereses se lucran con la explotación de los recursos naturales existentes en la Amazonía Legal. La investigaciónutiliza un método inductivo y el procedimiento es la investigación documental del marco normativo ambiental relevante para el caso en cuestión. Como aporte teórico crítico extranormativo, una revisión bibliográfica desde una perspectiva descolonial ofrece elementospara el análisis de los sustratos epistemológicos que sustentan las orientaciones y posicionesdel gobierno. ; L'article cherche à démontrer comment le projet de modernité soutient le processus d'exploitation des ressources naturelles au Brésil, en contextualisant et en analysant de manière critique le cas des changements dans le cadre normatif des exportations de bois réalisés par l'IBAMA en 2020. Sur la base de perspectives décoloniales , on pense au projet de modernisation qui marque son début de siècle. XV et implique de multiples processus qui, entre autres éléments, sont basés sur le colonialisme. La modernité et la colonialité sont légitimées par des éléments juridiques manifestement inconstitutionnels, qui, par volonté politique, favorisent les secteurs privés dont les intérêts sont le profit de l'exploitation des ressources naturelles existantes dans l'Amazonie légale. La recherche utilise une méthode inductive et la procédure est l'investigation documentaire du cadre normatif environnemental pertinent au cas en question. En tant qu'apport théorique critique extra-normatif, une revue bibliographique dans une perspective décoloniale offre des éléments d'analyse des substrats épistémologiques qui soutiennent les orientations et positions du gouvernement. ; L'articolo cerca di dimostrare come il progetto della modernità sostiene il processo di sfruttamento delle risorse naturali in Brasile, contestualizzando e analizzando criticamente il caso di cambiamenti nel quadro normativo per le esportazioni di legname effettuato da IBAMA nel 2020. Sulla base di prospettive decoloniali, si pensi al progetto di modernizzazione che ne segna l'inizio nel sec. XV e coinvolge molteplici processi che, tra gli altri elementi, si basano sul colonialismo. Modernità e colonialismo sono legittimate da elementi legali palesemente incostituzionali, che, per volontà politica, favoriscono i settori privati i cui interessi sono lucrativi dallo sfruttamento delle risorse naturali esistenti nell'Amazzonia legale. La ricerca utilizza un metodo induttivo e la procedura è l'indagine documentale del quadro normativo ambientale pertinente al caso in questione. Come contributo teorico critico extranormativo, una rassegna bibliografica in prospettiva decoloniale offre elementi per l'analisi dei substrati epistemologici che sostengono gli orientamenti e le posizioni del governo. ; O artigo busca demonstrar como o projeto da modernidade sustenta o processo de exploração de recursos naturais no Brasil, contextualizando e analisando criticamente o caso das alterações do marco normativo referente à exportação de madeira realizadas pelo IBAMA em 2020. Apoiando-se em perspectivas descoloniais, pensa-se no projeto de modernização que marca seu início no séc. XV e envolve múltiplos processos que, dentre outros elementos, sustenta-se sobre o colonialismo. Modernidade e colonialidade são legitimadas por elementos jurídicos flagrantemente inconstitucionais, que por vontade política privilegiam setor privados cujos interesses são o lucro via exploração de recursos naturais existentes na Amazônia Legal. A pesquisa utiliza método indutivo e o procedimento é a investigação documental do marco normativo ambiental pertinente ao caso em questão. Como aporte teórico crítico extra-normativo, uma revisão bibliográfica de perspectiva descolonial oferece elementos para análise dos substratos epistemológicos que sustentam as orientações e posicionamentos do governo.
