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Within the context of the discussions on decoloniality and the politics of memory, there is a distinct point of contention: earlier colonial eras seem to anachronistically endure and remain within the sovereign "postcolonial" nations through ever-recurring structures of domination, exploitation, and segregation. This article delves into the experience of the "colonial within the postcolonial" by positing the following questions: What understanding of the concept of "historical truth" supports colonial pasts as a problem of the present? And what phenomenological construal of the past and the present is at play in such a conception? By recurring to the foundation of the nation of Haiti and its revolution as an example, the article analyzes history as an ontological as well as an epistemological entity, i.e., history as occurrence and as knowledge or narration of the occurrence. [ABSTRACT FROM AUTHOR]

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In the contemporary world, Decoloniality is both a way of thinking and a practice which contributes in a significant and direct manner to the long struggle of indigenous peoples to free themselves from the colonial order, and to regain their own cultures and ancient territories. Among the many facets of this struggle in Latin America, the native artistic expressions stand out as part of the cultural revitalization movement. This article analyses briefly the theoretical, historical, and ideological contexts of this decolonial movement, focusing on the emergence of a Mayan literature, and with its spirit aimed to transgress the hegemonic literary canon. [ABSTRACT FROM AUTHOR]

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This scientific article seeks to analyze how the coloniality of knowledge occurs through Western Modernity and, in this context, how the resistance of Brazilian quilombola communities occurs in defense of their knowledge and cultural identities in the struggles for preservation, recognition, justice and epistemic equity. We explore some aspects of the Epistemologies of the South theoretical framework as possibilities for advancement towards overcoming the coloniality of quilombola knowledge. To develop what is proposed, this academic work was based on a qualitative approach, based on bibliographic references, with the analysis of the ideas of several decolonial authors. From the path taken here, we can conclude that the modern western eurocentric hegemony over knowledge and its restrictive perspective on science, which marginalises and make knowledge from other peoples and places invisible, are some of the most devastating aspects of Western Modernity. However, quilombola communities are in a constant movement of struggle and defense for their cultures, traditions, knowledge and territories, always seeking forms of resistance and preserve their ontologies and epistemologies. Furthermore, Epistemologies of the South theoretical framework, by giving voice to different social actors, by valuing diverse knowledge and by questioning the hierarchies of knowledge present in academic institutions, offer important tools to promote the decoloniality of quilombola knowledge. [ABSTRACT FROM AUTHOR]

On their journey to the United States, Oaxacan migrants often turn to various saints, whom they affectionately refer to as their "images," to seek protection and safe passage on the other side of the border. In this essay, I consider the interplay between figures of devotion and other images to theorize the multifaceted connections between religious and artistic representations of the saints within the context of migration. Through the analysis of two stories—one involving "illegalized" migration, the other "legalized" migrant devotees—where several saints intervene, I examine these images through the concept of transcendence. Here, transcendence encapsulates the saints' remarkable ability to extend beyond their physical images through different media as they move across borders while reshaping temporal and geographical timelines beyond colonial narratives. I argue that, as devotees call upon the saints to creatively redraw manifold connections between faith, migration, and sovereignty through the reconfiguration of affective and historical geographies, these transcendent images also help migrants re-imagine their indigenous identities to ultimately reframe the established imperialist cartographies. En sus viajes hacia los Estados Unidos, los migrantes oaxaqueños recurren a menudo a varios santos, a quienes cariñosamente se refieren como sus «imágenes», para buscar protección y un paso seguro al otro lado de la frontera. En este ensayo, evalúo la interrelación entre las figuras de devoción y otras imágenes para teorizar las conexiones multifacéticas entre las representaciones religiosas y artísticas de los santos en contexto de migración. A través del análisis de dos historias – una de migración «ilegalizada» y otra que involucra a devotos migrantes «legalizados» – donde intervienen varios santos, investigo estas imágenes a través del concepto de trascendencia. Aquí, la trascendencia encapsula la estupenda capacidad de los santos para extenderse más allá de sus imágenes físicas a través de diferentes medios mientras se desplazan a través de fronteras, reconfigurando líneas temporales y geográficas más allá de las narrativas coloniales. Argumento que, a medida que los devotos invocan a los santos para redescribir creativamente las múltiples conexiones entre la fe, la migración y la soberanía mediante la reconfiguración de geografías afectivas e históricas, estas imágenes trascendentes también ayudan a los migrantes a reimaginar sus identidades indígenas para, en última instancia, replantear las cartografías imperialistas establecidas. [ABSTRACT FROM AUTHOR]

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In order to think about pedagogies that combat coloniality, it is necessary to problematize, face, challenge and resist the different types of colonial domination and oppression that surround daily existence. With these incitements, for the elaboration of the doctoral thesis in progress - of which this systematic literature review (RSL) is part -, we know that, before starting an academic research, it is necessary to know the state of the art of its object through from RSL. Thus, in this study, the general objective is to describe and analyze theses and dissertations produced between 2010 and 2020 in the context of decolonial pedagogies, to answer the research question, "what has the scientific literature been producing about decolonial pedagogies in recent years?". We use decolonial epistemology as a theoretical framework and a quantitative approach from a methodological point of view. Data were obtained through Google Scholar, Theses and Dissertations Bank of Capes/MEC, Brazilian Digital Library of Theses and Dissertations, using the descriptor "decolonial pedagogy". As a result, we highlight the growth of research in this area, the temporal regularity of both theses and dissertations, an imbalance between methodological approaches, the diversity of instruments for data collection; the main form of analysis used was the one that articulates the data collected with the theoretical framework and the profusion of analytical categories. [ABSTRACT FROM AUTHOR]

In this article, we present and discuss data from a research that proposed to investigate the construction of geometric thinking by black children from favelas in Early Childhood Education, in the favela of Maré, municipality of Rio de Janeiro, in a decolonial perspective, from the point of view of art.. More specifically, we develop and analyze activities that favor the construction of geometric thinking, using Tarsila do Amaral's Self-Portrait as its main resource. The method used was action research. We conclude that children are extremely capable of analyzing, naming, relating and differentiating geometric shapes with the elements found on Tarsila do Amaral's canvas and on objects that are part of everyday life, including the body itself. We also found that the teaching strategy based on pedagogical projects with an interdisciplinary bias makes it possible to validate a curriculum that permeates geometry and art, promoting enriching dialogues for the integral learning of children. These actions, in turn, provided didactic actions based on decoloniality and its consequences. The observation and analysis of the Self-Portrait led us to reflect on Afro culture and the construction of black identity in an affirmative way, favoring children's protagonism. [ABSTRACT FROM AUTHOR]

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This article brings discussions on (de)coloniality, racismo, everyday narratives, and childhood within the contexto of curriculum and education. The proposal is to reflect on the relevance of considering ourselves as subjects of our own history so that, in dialogue with children's narratives presented and decolonial debates, we can think of anti-racist tactics and practices, understanding the ways in which the colonial order operates in our subjectivities. Thus, possibilities are indicated for thinking about knowledge production that points to an ecology of knowledges (SANTOS, 2013) woven in the microspheres of the classroom. All of this is inspired by the propositions, methodologies, and questions raised in the undergraduate thesis entitled "Decolonizing Childhood: Towards an Everyday Epistemology of Black Children," which methodologically relies on autobiographical narrative, research on everyday experiences, and conversational methodology, aspects that permeate the article's writing. Its results contribute to the redefinition of black childhoods through intercultural perspectives encountered in the school context, and inspire pedagogical reflections on the role of the school in promoting practices that contribute to the production of resistant and non-silenced subjectivities. [ABSTRACT FROM AUTHOR]

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La incoherencia, lo informe o la carencia de forma son tropos dominantes en la crítica de la obra literaria de César Aira. El presente artículo propone una interpretación alternativa a través de la narrativa de La Villa (2001) que, como argumentamos, se caracteriza no por una ausencia de forma, sino más bien por un exceso de configuraciones narrativas que abarcan diseños materiales, sociales y políticos, así como formas literarias y estéticas. Combinando la teoría decolonial con un enfoque 'pluriformal' que se basa en el formalismo innovador de Caroline Levine, leemos la construcción airana de la villa y de sus cartoneros como una expresión plural de la multiplicidad de formas democráticas que emergerían en el cambio de siglo. Mediante sus tramas frenéticas y su estilo improvisatorio, La Villa propulsa al lector hacia mundos aún emergentes, prefigurando modos de existir y resistir que, en el momento de su composición en 1998, todavía estaban en construcción: los múltiples movimientos sociales y estéticos que surgirían en la primera década del siglo XXI, incluyendo el movimiento editorial cartonero del que Aira formaría parte. César Aira's literary production has often been interpreted by critics in terms of its narrative incoherence and formlessness. This paper takes an alternative approach to his work through the lens of La Villa (2001) which, we argue, is characterized not by a lack of form but rather an excess of narrative configurations that encompass material, social and political designs as well as literary and aesthetic forms. Combining decolonial theory with a 'pluriformal' approach that builds on Caroline Levine's innovative new formalism, we read Aira's construction of the eponymous slum and its waste-pickers as a plural expression of the multiplicity of democratic forms emerging at the turn of the century. Through its frenetic plots and improvisatory style, we argue, La Villa propels the reader into worlds that are still emerging, prefiguring modes of existing and resisting that, at the time of its composition in 1998, were still under construction: the multiple social and aesthetic movements that would emerge in the first decade of the 21st century, including the cartonera publishing movement of which Aira would be a part. [ABSTRACT FROM AUTHOR]

The coloniality processes that took place around the world have damaged values and principles of ancestral heritage, including linguistic practices since hegemonic forms have been imposed on the beliefs and worldviews of minority communities. Fortunately, struggles by indigenous and Afro-descendant communities have constituted forms of resistance against these hegemonic forces. We refer to the case of the English-based creole language spoken by the Afro-Limonese community in Costa Rica, Limonese Creole. Based on data obtained through qualitative methodologies, we find that, despite the hegemonic power exercised by the Spanish and English languages over this vernacular language and its evident weakening, Limonese Creole still forms an essential part of the Afro-Limonese identity. [ABSTRACT FROM AUTHOR]

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Copyright of Profile: Issues in Teachers' Professional Development is the property of Universidad Nacional de Colombia, Facultad de Ciencias Humanas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Education Policy Analysis Archives / Archivos Analíticos de Políticas Educativas / Arquivos Analíticos de Políticas Educativas is the property of Educational Policy Analysis Archives & Education Review and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This text aims to critically reflect on the structure of the coloniality of power in “making city”. For this, we first review some links between the analysis of coloniality/decoloniality, the urban planning processes associated with “new urbanisms” and the “creative city” model, and the possibilities of street art as an enabling practice for a decentralized conception of the city. Then, from an ethnographic approach, we present three case studies in the city of Buenos Aires where these processes come into play, showing how coloniality operates in government practices and the potential decoloniality in community/ collective practices in popular neighborhoods that, we believe, promote other ways of “making city” and of inhabiting urban spaces. It is concluded that the disputes generated by the urban aestheticization by the government tend to recreate parameters of the modern-colonial, while the self-managed art projects carried out in popular neighborhoods enable various types of decentralized thoughts that invite us to think of new forms of decoloniality. [ABSTRACT FROM AUTHOR]

The encounter with the new world is an important starting point for discussing the cultural bases of the Anthropocene. Consequently, this fundamental debate should start by relocating modernity and thereby providing a different cartography for the expression of certain ideas and values that have fueled the environmental crisis. Inside this debate, we present some differences with Arias Maldonado's position, especially regarding the place from which he expresses his ideas. Among the multiple aspects derived from this discussion, this paper ponders on some comments on the Cartesian ego--the fundamental pillar of modernity--from the decolonial perspective proposed by Dussel (according to whom coloniality is constitutive of modernity rather than derivative). From this point of view, this article suggests that the fundamental problem that prepared the ground for the Anthropocene is modernity in its colonial sense. In addition, it proposes that it would be more appropriate to refer to a modern Anthropocene or modern European Anthropocene instead of the universalist concept of Anthropocene. [ABSTRACT FROM AUTHOR]

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The purpose of this text is both to reflect on how hegemonic communication, especially in television journalism, relates to the indigenous issue, and to imagine possibilities of decolonizing media representations of indigenous population by overcoming the Eurocentric view. Notably, we consider it relevant to discuss the journalistic approach on the topic and the necessary surpassing of the paradigm that indigenous people are not autonomous individuals in order for them to become communicational citizens. The decolonial shift caused by self-representation of indigenous peoples is highlighted as fundamental for the transformation of these relations and for greater indigenous protagonism in telejournalism. [ABSTRACT FROM AUTHOR]

On March 13, 2022, two events took place that broke with the political hegemony of the right in Colombia. The first, the assumption of the "Pacto Histórico" as the first force in the Congress of the Republic, since it obtained the largest vote in the Senate and Chamber; and the second, the very high vote of Francia Márquez Mina in the internal consultation of the "Pacto Histórico". The presentation will reflect on the decolonial approaches, present in his speech and the way in which these approaches have been interpreted (over-interpreted) from the hegemonic media and from other sectors of Colombian society. [ABSTRACT FROM AUTHOR]

This article presents the experience of film production in the Peruvian Altiplano. The objective is to explore cinema as a sociocultural process and its incidence in the production of alternative fictional visual narrative that recovers native knowledge and languages, in addition to questioning the role of the state and hegemonic structures. With a qualitative methodology that combines field visits and conversations with filmmakers in the Puno region of Peru, it is found that the appropriation of film techniques and a collective work, inspired by the ayni, allow the people and their filmmakers to reflect, produce and disseminate a type of cinema with decolonial features that is well received by rural and urban audiences and has won international awards. [ABSTRACT FROM AUTHOR]

One of the challenges that the crisis of civilization imposes on critical communication sciences in the region is the expansion of its politicaltransformative horizon outside the epistemic matrix of capitalist modernity. Such expansion becomes urgent given the dimension of the crisis. Criticism of development in its predatory nature and thinking about alternatives as a present issue in current critical social studies, questions the communication agenda in Latin America in a decolonial key. The notions of postdevelopment and good living/living well, within that critique, allow us to think of post-Western communication in post-development times: a communication model that is removed from the ordering of the modern-Western world. Thus, communicational decoloniality is pointed out as a political-epistemic option that emerges before the civilizational transition. [ABSTRACT FROM AUTHOR]

This article sets out to review and evaluate the charge of Eurocentrism frequently levelled against Marx and Marxism. The essay begins with an assessment of Esteban Torres's recent attempt to at least partially acquit Marx and Marxism of this charge. It relates Torres's discussion of the problem to broader polemics surrounding the topic. It hones in on debates about Marx's evolving views on European colonialism, and its relationship to capitalism. It pays special attention to the postcolonial critiques advanced by Edward Said and Dipesh Chakrabarty, as well as to more recent decolonial critiques advanced by Walter Mignolo and Ramón Grosfoguel. It also considers Marxist responses to these. It concludes with a revindication of the contributions of heterodox "Third World Marxists" such as Frantz Fanon and Aimé Césaire, arguing that what is at work in such figures thinking from and for the Global South is not a logic of diffusion, imitation, and mimicry, but rather, can be more accurately portrayed as translation, reinvention, and creative appropriation. [ABSTRACT FROM AUTHOR]

Historically, the notion of return has been linked to a variety of Andean figures. The Pachakuti refers to a cyclical destruction and regeneration. The Inkarri represents the corporeal regrowth and recuperation of a messianic figure. Tupac Katari's prophecy "volveré y seré millones" is a promise of redemption for indigenous peoples. Through the analysis of Juan Pablo Piñeiro's Cuando Sara Chura despierte (2003) and Antoine Rodríguez-Carmona's El blus del minibus (2015), this article discusses how Bolivian narratives about migration evoke notions of a mythical return by depicting the arrival of thousands of indigenous migrants to the city. Both novels translate the political and cultural theme of the return into images of migrants reclaiming the cityscape. [ABSTRACT FROM AUTHOR]

The research aims to understand female entrepreneurship in the light of decolonial theory, considering the experience of women entrepreneurs. With the analysis of (8) videos produced in the years 2020 and 2021 Sebrae Delas Webseries. For the analysis of the selected excerpts, the Critical Discourse Analysis (CDA) was carried out, which evidenced discourses in which women are asked to 'prove' their capacity, given their dependence on male support to operationalize the functions of 'women' and 'women entrepreneur' evidencing challenges to social classification of a patriarchal, colonial, Eurocentric character. The discourses converge in a historical moment in which resistance to social classification of women emerge from the discourses as social practices. [ABSTRACT FROM AUTHOR]

This article explores the intersections between Gloria Anzaldua's and Josefina Báez's theories of in-betweenness, as they pertain to issues of textuality and, more broadly, relationality, in their carly work. In her life-long philosophical search Anzaldúa devised a phenomenology in which the metaphors of the border, borderlands, or bridges, and the concept of repantia signal the place of writing in the context of coloniality, decoloniality, and migration. From her early thought, these concepts often capture not only issues of location, but also of relationality, intentionality and decolonial change. Similarly, Dominican American (Dominican York) author, director, and performance artist Josefina Báez explores the unstable spaces and temporariness of in- betweenness in the context of im/migration and colonization by centering the experience of Dominican diasporic communities and her own. Báez proposes concepts such as dominicanish or "bliss" as imagined, relational spaces and states that are non-territorial, fleeting, and resist the fixity of oppressive categorizations of the subject. Both authors are interested in finding a poetics that may be appropriate for such transfrontera spaces and personal and collective states, as well as in theorizing new practices of reading (or viewing) and writing from these spaces. This article describes those theories in the early work of these authors, and shows how, by presenting readers with unorthodox textual encounters, the I must enter unstable, hardly meltable spaces, both culturally and linguistically, in Borderlands/La Frontera: The New Mestiza (1987) and Dominicanish (2000). Here the writers, as textual hosts, invite readers and audiences to engage in a phenomenology of shifting where unsettling experiences of in-betweenness and impermanence may result in decolonial transformation. [ABSTRACT FROM AUTHOR]

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