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This paper analyses the barriers to the recognition of gender-based persecution as grounds for asylum. It focuses on Spain and examines the rulings of Spanish courts on applications based on various types of gender violence between 2009 and 2019 and looks at the theoretical propositions of "the politics of silence". The paper proposes that these barriers can be attributed to the interweaving of androcentric and colonial frameworks that produce arbitrary representations of non-European women and their cultures. It also highlights the paradoxical way authorities deploy culturalisation strategies around female genital mutilation and forced marriage, treating them as "exotic" violence, in contrast to the strategies of invisibilisation and silence used with other types of gender-based violence, such as "intimate violence". [ABSTRACT FROM AUTHOR]

This paper critically addresses the recent irruption of intersectionality in the psychoanalytic field. By establishing a parallelism between Marx and Freud, it shows their intersectional sensibility. However, it also points out how both start from the intersection and then explain it via a determining structure: a structure presented by Marx as capitalist, colonial, and patriarchal. At the same time, in Freud, it is revealed as overdetermined by each subject's story and oedipal configuration. It is observed how this structural level tends to go unnoticed in Max Belkin's work and other current proposals of intersectional psychoanalysis. Alternatively, the article evokes Mexican Santiago Ramírez's old psychoanalysis and reflects on how structure could produce the intersection. This reflection allows us to reconsider the colonial aspect of the Freudian heritage in Latin America. [ABSTRACT FROM AUTHOR]

Towards the mid-seventeenth century, a vast network of consolidated and interconnected American cities expanded with established power spaces, where diverse strategies of government over Indian populations and territories were deployed. In this paper we will schematically reconstruct this political rationale, the forms of government aiming at the organization of populations undergoing demographic destruction since the beginning of the 1500s. We will trace back the clues to the political problem at instituting an order, building and maintaining a city, the type of governmental rationale and the indigenous populations it strategically targets. In the archives, we will investigate those statements about an art of government of the Indies that aims at directing the populations to make them work in certain conditions, to make them occupy a specific position in the space of the city, to obtain docile bodies. How are the Indies and the indigenous populations governed in classical coloniality? [ABSTRACT FROM AUTHOR]

This paper describes the reflections built in the context of a dialogue of knowledges that took place among protagonists and spectators, about the iconoclastic actions carried out by the indigenous people misak during the Colombian protests in 2021. The discussion is proposed from the theoretical perspective of the anticolonial struggle, which helps to read these communicative actions as part of a liberation path from the imposed identity and ideological strategies that jeopardize the autonomous realization of the political project of this indigenous people. Beside this, we review the effect over the non indigenous master frames of the protest and what happened to the physical places previously occupied by the main statues pulled down, to conclude how artivism has led communicative processes of resignification of these recovered spaces, all for a liberated memory. [ABSTRACT FROM AUTHOR]

In this paper I analyze two articulations of the philosophical actuality in Theodor Adorno's thought. Firstly, I determine the original configuration of the problem focusing on The Actuality of Philosophy (1931). In the second instance, I recover fragments of Towards a new manifesto (1954) with the aim of establishing the way in which such a question is reformulated thanks to the protagonism of critical theory's addressee. In this way, I seek to point out a series of considerations around the Critical Theory's actuality through the evocation of disquisitions on coloniality that emerged in Latin American philosophy, which point to the contemporary displacement of such theoretical orientation. [ABSTRACT FROM AUTHOR]

The insertion of the quilombola issue in the public sphere has given visibility to subjects and social memories which normally were at the margins of hegemonic discourses. Insurgent narratives began to affect the deconstruction of previous hegemonic versions of History, at the same time that they brought to light dimensions of power relationships that had been covered up during centuries. Taking these facts into account, this paper aims to combine the Oral History with the epistemic-methodological procedures of the decolonial perspective. These approaches have their analytical bases on the interlocutors' narrations; therefore, in order to verify the role of quilombola communities in Rio Grande do Sul, we gathered empirical data, through ethnographic methods, documentary research and interviews with social actors who live in these areas, from 2016 to 2018. We intended to observe the thoughts that are developed by these subalternized individuals in the context of power relationships, which would allow other interpretations of our history. [ABSTRACT FROM AUTHOR]

This paper, developed under the hermeneutic-documentary method, aims to analyze the role of teaching English as a foreign language in the Latin American scenario. To achieve this end, the research explores the following aspects: 1) It presents the conceptualization of coloniality as a fundamental element for understanding colonial legacies, the advancement of global society and the epistemic impositions present in the Latin American region. 2) Point out how English has become the hegemonic language par excellence, transmitting, more than words, a cultural imprint that codifies existence, by promoting globalization, capitalism, as well as ways of living and expressing oneself, which do not reflect the reality of the regional context. 3) Indicates the role of English teaching in Latin America, which has been determined by the development of instrumental skills, which emphasize the monitoring and evaluation of students, leaving aside aspects inherent to the understanding of culture and intercultural dialogue. 4) It raises the urgency of decolonizing the teaching of English as a foreign language, modifying the banking conception of education, tending towards a critical pedagogy and the projection of an inclusive society. It concludes on the importance of the decolonization of knowledge, the dialogue between cultures and the use of other methods for teaching English. [ABSTRACT FROM AUTHOR]

This paper engages in a self-critical reflection on the limits and decolonial potential of the project advanced by the author, entitled 'grammars of listening'. In the first part, the author explores the theoretical context that frames said project, namely, the analysis of the epistemological and ethical challenges that result from the task of listening to testimonies when working on historical memory. This involves a philosophical inquiry into the concept of traumatic violence as a "colonizing" form of violence. The second part of the paper examines the extent to which the project on grammars of listening holds under the scope of a decolonial look, and proposes two possible strategies for a "decolonization of listening," namely, the invention of history and the resistance of memory. [ABSTRACT FROM AUTHOR]

The paper explores the work of the Mexican philosopher Leopoldo Zea in search of theoretical elements that allow him to be identified as an antecedent of de-colonial developments. In this search for writings that appeared between the 1950s and 1970s, an evolution in his thought can be observed that makes it possible to divide it into two stages. The first represents an effort to justify the belonging of American philosophy to the great tradition of Western thought, considered as the only one with a claim to universality. The second will consider American philosophy as a disruptive contribution to a colonialist and decadent tradition. [ABSTRACT FROM AUTHOR]

Child exploitation is one of the great concerns of international organizations and regional governments in the contemporary world. This situation responds to colonial patterns that have been imposed on American lands, as a result of the expansion of the globalization phenomenon. Consequently, to address this problem, it is considered appropriate to analyze a series of philosophical categories, such as: coloniality, exploitation, social welfare, from interdisciplinary approaches and perspectives, dimensioning them to the Colombian reality, particularly the Wayuu population of Riohacha, in the department of the Guajira. In this locality, exclusion, marginalization and oppression persist, where children and adolescents are forced to, to shovel the social difficulties they are going through. This is evidenced through theoretical references provided in the research and in the application of empirical observation, which has allowed reinforcing the philosophical and decolonial guidelines indicated. This paper does not pretend to establish a definitive position; on the contrary, it tries to promote critical debate and a different social praxis, which leads to the appreciation of childhood and social changes relevant to human progress. [ABSTRACT FROM AUTHOR]

This papers aims to analyze the discourse of sustainable development as opposed to that proposed by Eurocentric modernity. For this, the work is based on four fundamental aspects: 1. It presents the most relevant characteristics of Western modernity, which have clear imperial, colonial, xenophobic and exclusive connotations, which manifest the intention of erecting a monolithic, monocultural civilization based on in the omnipotence of reason. 2. It points out how capitalism and anthropocentrism to the expansion of the western civilizing model, having serious consequences in the deterioration of life on the planet. 3. It shows that, given the accelerated advance of westernization and planetary deterioration, the discourse of sustainable development is given rise, supported by the documents of the World Conservation Union (1980), the Brundtland Report (CMMAD, 1987), the Summit of the Earth in Rio de Janeiro (1992), the World Summit in Johannesburg (2002), among others, which have clear biocentric and ecological connotations, giving recognition to the intrinsic value of nature, denied by modern anthropocentrism. 4. Finally, it raises the need to decolonize sustainable development, recognize the voices silenced and forgotten by modernity, and open the dialogue of knowledge, the recognition of spirituality and ancestral memory, as necessary paths to advance towards the construction of a different world and different imaginary. The article is developed through documentary research; it does not pretend to be conclusive, but to serve as a reflection on this already broad discussion. [ABSTRACT FROM AUTHOR]

The current paper addresses the need to respond critically to the theoretical challenges that arise from the matrix of decolonial thinking and its relation to Theodor W. Adorno's negative dialectics. Methodologically, a conceptual framework has been developed to establish the possible communicating vessels between the different elaborations on decolonial thinking and Adorno's theoretical production. Bearing in mind the Castro-Gómez critique of Foucault, this approach disassociates itself from the idea that a thinker is Eurocentric on the mere basis of the locus of enunciation. This work posits that it is perfectly feasible to find an analytical exercise that allows a closer approach to Adorno's thinking. This implies a paradoxical double movement in the analysis. One is the critical study of the Adornian approach or negative dialectic from decolonial criticism, and the other is determining the possibility of tracing plexuses of concrete interpenetration between both theoretical universes. [ABSTRACT FROM AUTHOR]

This paper reflects upon a decisive issue, namely, the relation between modernity and coloniality in the Latin American context. What remains to be settled is whether European modernity is inherently colonial, or, in other words, whether all modern European thought is indistinguishably and inseparably interwoven with grammars of coloniality that, even today, are reproduced in the arenas of knowledge and power. The guiding thread of this inquiry will be the theoretical proposals of Walter Mignolo, a thinker who argues precisely for the consubstantiality of modernity and coloniality. [ABSTRACT FROM AUTHOR]

In Chiapas, a Mexican southern state, non-formal education spaces have increased rapidly after "Zapatista Movement" in 1994. Nevertheless, recently some scholars have questioned certain activities carried out in these spaces because they find contradictions in the struggle against social exclusion. In this research paper, we analyzed with a reflexive point of view and with a critical approach the results obtained in a study performed in one of these spaces of non-formal education in which social transformation is promoted as an answer for the social exclusion problem. Here, we pointed out the delicate line that exists between actions and discourses in these non-formal education spaces. To reach this goal, we worked with a critical intercultural perspective and thus, we carried out an exercise to re-thinking space, relationships and social-educative practices in Amalgama, A. C. (fictional name), a non-formal education space located in San Cristobal de las Casas, Chiapas. As a result, we found out, on one hand that in the space, in the relationships and in the social-educative practice of Amalgama, A.C. there are elements of the colonialcapitalist-patriarchal structure, and such elements are closer to the coloniality than we expected at the beginning. On the other hand, this exercise allowed us to recover the perceptions of the educators to re-signifying this space, relationships and social-educative practice to eventually make social transformations encouraged them since the decolonial pedagogical approach. [ABSTRACT FROM AUTHOR]

This paper enters into links between decoloniality and folkcomunication. The title could be reversed, as both interest leads us to think what decolonial on the horizon of the folkcomunicación as well as analyze the folkcomunication framed on the horizon of the decolonial perspective. For the sake of attaining that approach, I plan to deploy some central premises of the decolonial perspective to establish, from there, bridges or communicating vessels with folkcomunication. [ABSTRACT FROM AUTHOR]

This paper aims to weigh the feasibility of a key-colonial education. To this end, work is outlined from three edges: the first presents the modern / colonial foundations that survive in the current education system; the second shows the theoretical basis of the decolonial pedagogy; finally, the third reflects on the role of permanent inter-colonial education in intercultural dialogue and other knowledge gestated outside the Eurocentric epistemic patterns. The analysis developed from these aspects aims to help open up new scenarios for discussion, they are not exhausted in time, however, with each contribution is a step closer to building a society descolonizada. The method used is the hermeneutical documentary. We conclude on the need to think of education from another perspective, to examine alternative experiences and knowledge, promoting a critical and emancipatory thought. [ABSTRACT FROM AUTHOR]

The topic which deals with this paper is the construction of subjectivities through a dialogic reason in the elaboration of public policies by Chile, in the field of interculturality and the expression that it has in the teaching of history, specifically on basic education in the areas of high concentration of students from Aymará ethnic groups. Methodologically a structural analysis is applied in order to give an account of the perceptions of the main actors in a school, and thus investigate the inconsistency that can be generated with the International Labor Organization (ILO) Convention N°169. [ABSTRACT FROM AUTHOR]