Search

Copyright of Imagofagia is the property of Imagofagia - AsAECA 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.)

Thinking and rethinking pedagogy in our America continues to be a great task for those of us who care about philosophizing committed to the struggles of always, so designing an educational proposal is vital for the peoples of the South, who continue to seek political alternatives to the cruel reality in which they still find themselves, therefore, returning to the contributions of Freire's pedagogical thought is to rediscover ourselves with a type of pedagogy that contributes to drawing new spaces for the process of social and educational transformation that our communities yearn for. In this sense, from a hermeneutic methodology, the purpose of this research is to analyze Freire's pedagogy from his ideas about autonomy, hope, otherness and decoloniality that allow generating some reflections for the ever-current debate of contemporary pedagogical ideas in our America. In conclusion, it can be highlighted that the legacy that the Freirean pedagogical ideology leaves us is an invitation to assume from autonomy and hope, to an academic commitment from an ethics of otherness whose pedagogical praxis seeks to contribute to the socio-educational process that is lived in the community. region for the construction of a more just, plural and free society. [ABSTRACT FROM AUTHOR]

The objective of the research is to analyze the intersubjective communication of the Andean identity, especially of Ayacucho, with the film Retablo [Altarpiece] that vindicates the inhabitants of the Peruvian highlands. The historical process of the Andean communities had its own way until the arrival of Spaniards. These communities remained for years, even today, stable in their organization preserving the order established by their founders. The social justice of the Andean communities apply punishment in public to those responsible for actions that go against the morality of the community. The film Retablo reflects and analyzes the experience of many peasants who cover up their spontaneity largely for fear of rejection. In the structuring of Andean communities, unrestricted respect for cultural individuality is encouraged. On the contrary, state is seen as alien, a powerful apparatus of discrimination compromised with the owners of the broad media, especially in political and social participation in pre- and post-electoral scenarios. [ABSTRACT FROM AUTHOR]

Defining what is typical of American culture has been an arduous task of historical construction and reconstruction, in which various social disciplines intervene that, from a holistic and interdisciplinary perspective, have evaluated the processes of struggle and resistance of the colonial foundations that prevail in the region. However, the global economic system, cultural homogenization and the modern-Western logos impose hierarchical, racial, excluding and totalizing categories that redefine culture and deny indigenous identity, creating a permanent dialectic between what is one's own and what is foreign. The article, developed under a hermeneutic-documentary approach, analyzes the Latin American cultural identity from its complexities and asymmetries, understanding that it is from these tensions that they can become aware of spaces to find one's own, dialoguing with otherness, which allows advance towards social resistance, whose horizon is liberation. [ABSTRACT FROM AUTHOR]

Copyright of Palíndromo is the property of Universidade do Estado de Santa Catarina 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

Copyright of Íkala: Revista de Lenguaje y Cultura is the property of Universidad de Antioquia 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.)

The article critically reviews the coloniality of Brazilian Communicational Approaches based on the five most cited Communication Theories books in Brazil. This self-criticism locates the hybris of the zero point of such narratives, which delimits only one after modernity, with the emergence of massive phenomena added to the technical advances of the media and the professional specialization of Communication skills. We investigate how the dominant modern colonial paradigm is discursively manifested in the books. American and European approaches, formulated by white men, predominate, which configure a canon traditionally perpetuated in the teaching of Communication in Brazil. This reinforces the mutual relationship between coloniality of power, knowledge and gender, focusing on and shaping a geopolitics of knowledge. [ABSTRACT FROM AUTHOR]

The article that we present here is part of a research / extension process that lasted for more than two years in the Puna and Chaco of Salta, in northern Argentina, with significant interaction with the Kolla de Hurcuro and Wichí de El peoples. Cocal (2017-2019). We tried to understand the forms of habitat production from the study of the relationships expressed in the configuration of the above and below habitat dimensions (Gonzalez, 2020) in the development of two experiences aimed at the implementation of technologies based on unconventional energies in the mentioned territory. A particularity of both experiences is due to the fact that both projects belong to the National University of Salta (UNSa) with said indigenous communities.In order to recognize and understand the specific forms that the supra and infra habitat configurations present in the habitat production experiences in the Puna and in the Salteño Chaco (2017-2019), we built a research project that responds to our political interests, epistemological and ontological. The design of the conceptual theoretical proposal, which we present here, represents an effort that sought to give relevance to the research process in coherence with the object of study. For this reason, we critically review the presence of “universal” notions in the analysis of habitat production, incorporating the perspective of the decolonial option and southern epistemologies to the conceptual framework (Gonzalez, 2020). Finally, the theoretical reflection that we present here aims to contribute to the challenge to hegemonic traditions and an epistemic commitment that contributes to the dismantling of the Modern Colonial Civilization Model in the field of habitat studies.

This article consists of the discussion of analytical categories such as inclusion, interculturality, universality, universality and coloniality, all in relation to Argentine universities and institutional and state policies aimed at favoring access and retention, in general, and of indigenous students. , in particular. To do this, it starts with the work carried out within the framework of the author's doctoral thesis and the theoretical problematizations that were developed in it. This work consists, then, in an attempt to articulate the contributions of the critical theories to the MCMC, specifically the decolonial option, with emerging from the field work carried out for the thesis and from research that addressed similar cases.

En medio de categorías freirianas de alto impacto en la educación liberadora, se cumple con el objetivo complejo de sustentar a Paulo Freire como intra-muros en las transmetodologías transcomplejas con la hermenéutica comprensiva, ecosófica y diatópica como transmétodo. La decolonialidad planetaria hace escena liberadora que en esencia del andariego de la utopía va en una praxis liberadora de las metodologías tradicionalistas del proyecto modernidad-postmodernidad-colonialidad. Así, los marcos complejos y transdisciplinares entran a escena, por ejemplo: la investigación acción crítica participativa en las comunidades como transmétodo liberador de la ontoepistemológica manera de indagar.

La educación para la paz es un tema de gran relevancia en las últimas décadas para el campo de las ciencias sociales y políticas. El debate epistémico de impulsar narrativas que partan de reconocer las experiencias populares y movilizaciones subalternas se constituye en la posibilidad de tejer conocimientos más allá de los discursos epistémicos hegemónicos. La experiencia de resistencia pacífica y no-violenta de los pueblos indígenas, representa otro modelo de educar para la paz desde narrativas interculturales crítico-decoloniales en contravía de la educación con violencia propia del sistema mundo-capitalista. Por tal motivo, la finalidad del presente artículo de investigación consiste en exponer los elementos que configuran las epistemes alternativas en el marco de la construcción de paz integral decolonial en diálogo directo con los procesos de liberación de la madre tierra propios de la interculturalidad crítica que constituyen la praxis desde debajo de los pueblos indígenas en Colombia.

El razonamiento de-colonial establece una peculiar manifestación de la teoría crítica contemporánea estrechamente vinculada con las prácticas de las ciencias sociales y las humanidades. No obstante, hace falta una crítica a los modelos dominantes y a las jerarquías de las nacionalidades de los conocimientos, de los sigilamientos constitutivos de las tecnologías y narrativas de participación moderna, de las subjetividades, corporalidades y agencias. En este escrito se argumenta que las ciencias humanas y sociales pueden y deben ser repensadas desde una multiplicidad epistémica que dialogue y que tenga en cuenta las formas de creación de conocimientos que se gestan en espacios extra-científico y extra-académicos.

Este artículo analiza y documenta los saberes pedagógicos sobre conflictos y reconciliaciones que emergen en la práctica pedagógica de dos docentes en formación, que enseñan inglés como lengua extranjera (ile) en colegios de Bogotá, Colombia. El estudio empleó eventos narrativos de las experiencias de las docentes-practicantes en contextos pedagógicos conflictivos. Estas experiencias se analizaron a través de un enfoque narrativo, desde un lente de pensamiento decolonial, para abordar formas localizadas de saberes que son alternos a estructuras de producción de conocimiento hegemónico. Los resultados muestran que a partir de prácticas fundadas en el reconocimiento del otro, el entendimiento del conflicto como connatural a los sujetos y el diálogo entre pedagogías de lengua tradicional occidental y pedagogías otras en el aula, las docentes en formación empezaronn a fracturar lógicas tradicionales en la enseñanza de ile. Esto les permitió reconfigurar la construcción de sus estudiantes como sujetos sociales y la enseñanza del inglés como una práctica social humanizadora. Dichos resultados sugieren la necesidad de que las instituciones que forman docentes visibilicen más las experiencias generadoras de saber de los docentes en formación en su práctica pedagógica.

La importancia artística, arquitectónica e histórica de la capilla del Rosario (Puebla) y de la iglesia de Santa María Tonantzintla (Cholula), en México, aunada al reducido número de estudios que relacionan dichos templos, se convierte en un desafío analizarlas simultáneamente. Por ello, el objetivo del artículo es identificar elementos estéticos que singularizan, con el mestizaje artístico, una ‘decolonialidad originaria’ como praxis indígena de re-existencia en el Nuevo Mundo, desde Tonantzintla. Ello demanda un ejercicio ontológico sobre el ‘ser’, la ‘duración’ y la ‘irrupción’ de la ‘praxis estética’ en el nativo a partir del proceso colonizador y de conquista territorial. Son señaladas expresiones, objetos o estrategias indígenas que demarcan objeción a las violencias coloniales, valiéndose de los mecanismos de la propia Conquista, como la Iglesia y el barroquismo. Fueron realizados cuatro trabajos de campo, con observación directa, producción de imágenes y minuciosa descripción de la ornamentación de los templos. El marco teórico entrecruza la historia y filosofía del barroco latinoamericano, la teoría decolonial y la dimensión estética de los templos descifrada por sus más notables intérpretes.

La colonialidad y sus nombres: conceptos clave coordinado por Mario Rufer y editado por Siglo XXI Editores y CLACSO es un espacio de diálogo entre personas que encuentran en los estudios poscoloniales, decoloniales y de(s)coloniales en América Latina un lugar de enunciación y un espacio propicio para discutir lo político de la academia. El volumen representa una excelente oportunidad para pensar y dialogar de manera crítica sobre diferentes genealogías conceptuales centrales para el debate global sobre el campo de los estudios de/ descoloniales y la crítica poscolonial, situadas en los usos, reconceptualizaciones y desestabilizaciones que dichos términos tienen en América Latina...

Este artículo presenta los hallazgos de la implementación de un curso de desarrollo profesional docente, llevado a cabo con 17 profesores de inglés, francés y otras lenguas extranjeras de una universidad pública en Colombia. Su objetivo fue explorar la interculturalidad crítica mediante la promoción de la reflexión en torno a las prácticas de los profesores y la construcción de propuestas de enseñanza más equitativas en sus clases. Esta iniciativa, enmarcada en un estudio cualitativo de investigación-acción, se orientó por las ideas del pensamiento decolonial y la interculturalidad crítica. Los métodos de recolección de datos incluyeron entrevistas, grabaciones de las sesiones del curso, planeaciones de clases de lenguas extranjeras y reflexiones de los participantes. Los hallazgos revelan que los docentes desarrollaron comprensiones de la interculturalidad como un proceso de construcción de equidad, íntimamente ligado a la negociación de identidades y atravesado por relaciones de poder. Estos resultados sugieren que los espacios de desarrollo profesional docente pueden contribuir a la construcción de un proyec­to intercultural propio en el campo de las lenguas extranjeras, que sea respetuoso y consecuente con las realidades, problemáticas y diversidades de los pueblos y territorios colombianos y latinoamericanos, que fortalezca la producción de conocimiento local situado, y que dialogue con conocimientos de otras latitudes.

Analizo aquí el potencial poético/político de dos ejercicios escriturales migrantes sexodisidentes: la Consti-tución re-pública rarita (Diego Posada y Constituyente Re-pública Rarita) y el libro Escenas catalanas (Frau Diamanda), ejemplos de textualidad encarnada que reactualizan principios andinos para lidiar con la colonialidad hispano-catalana en la Europa Fortaleza. Busco pensar, desde una crítica loca-lizada, en la necesaria proximidad de textos y cuerpos para realizar una interpelación de los discursos y semióticas conservadoras en ambos lados del Atlántico. I analyze the poetic/political potential of two migrant scriptural exercises: Consti-tución re-pública rarita (Diego Posada and Constituyente Re-pública Rarita); and the book Escenas catalanas (Frau Diamanda). These are two examples of embodied textuality that update Andean principles to deal with Spanish-Catalan coloniality in Fortress Europe. I intend to think, from a loca-lized critique, about the necesary proximity of texts and bodies to interpelate conservative discourses and semiotics at both sides of the Atlantic.

Copyright of Bio-grafía. Escritos Sobre la Biología y su Enseñanza is the property of Universidad Pedaggica Nacional 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.)

Copyright of Bio-grafía. Escritos Sobre la Biología y su Enseñanza is the property of Universidad Pedaggica Nacional 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 article aims to reflect on social and communicational practices in rap battles (rhythm and poetry) in the university environment, considering the case of the Battle of the Coliseu, which takes place on the Central Campus of the Federal University of Rio Grande do Norte (UFRN), in Natal (RN). We used bibliographic research, observational method and semi-structured interviews, as well as discourse analysis to relate and discuss the data collected during the investigation. From the results obtained, we found that rap battles can be seen as cultural manifestations of a popular and counter-hegemonic character, due to the intrinsic relationship between rap music and social struggles. Furthermore, it was also noticed the need for more in-depth research on the communication phenomena observed here, in order to understand their practices as cultural manifestations of popular resistance. [ABSTRACT FROM AUTHOR]

If we start from the argument that special educational needs have nothing in common with inclusive education, especially because of the essentialist-individualist effect that sustains its onto-pragmatic implications, we can document that the epistemic change that this suggests is inherently superficial, even, restrictive and trivial in understanding the human being. The operation that I present in this work can be read in terms of a complex multidimensional process crossed by multiple transpositions linked to each of the criteria of legibility of being, it is an attempt to turn the corpus of figurations legitimized by the matrix of the being. classical humanism. Any argument in this direction must provide us with other epistemological performances about multiplicity and being. We need to learn to speak the language of subjective materialism in order to construct an onto-pedagogical diagram appropriate to the multiple singularities. The method used is the critical documentary review. The work concludes by observing that the onto-political regime of inclusive education goes beyond dualistic thinking responsible for orchestrating a conceptual scheme that inscribes difference in a differentiated position, of a specular and negative nature. A dislocating attribute will consist in assuming a line of multiplicity of being through an ontology of processes. [ABSTRACT FROM AUTHOR]

In this text, I will explore the idea that dance practice can be a research method in philosophy. I propose that not only it is possible to do philosophy in movement, but also that this kinetic approach to thought has the potential to question and transform patriarchal and colonial biases and paradigms that have been predominant throughout the history of philosophy. Dance enables us to experience our bodies through, in, and by movement, instead of merely talking and referring to the body as an object (as any other object) and conceptualizing its general properties. My thesis is that a thinking body is a body in motion, so if we want to practice philosophy as a way to reject dualism and arbitrary privilege, if we want to philosophize from our own plural and situated lives, dance is a very interesting way to do this. I will analyze Gilbert Simondon's concept of the living, making a sort of diffraction from the experience of participating in a dance workshop directed by philosopher and choreographer Marie Bardet, to show that when the temporality and topology of the living are clarified in experience, it is possible to verify the powers of thought of multiple bodies, so that an abstract body is no longer in question, but a lived, feminized body, marked by singular histories. [ABSTRACT FROM AUTHOR]

Critical intercultural education is a viable and necessary proposal to make peace agreements and post-conflict construction a reality. It is necessary to know the causes and consequences of the conflict and its relationship with the problem of an intercultural education that is functional to the State. The methodology of this research was a descriptive review of direct and indirect sources related to the purpose of the study, from an integrative vision. The primary and secondary sources were obtained from different sources such as Redalyc, Latindex, Clacso, ScienceDirect, Scopus, Cepal, as well as from textbooks. The review resulted in six topics: (1) Focalization of the historical conflict in Colombia; (2) asymmetry and sociocultural discrimination; (3) interculturality: the path towards the recognition of the other; (4) the experience of intercultural education in Colombia; (5) critical intercultural education: inter-epistemic learning; and (6) critical and post-conflict intercultural education. These topics allowed us to identify that it is necessary to approach the sociopolitical sense of critical intercultural education in Colombia, as a mechanism to promote peace agreements. As a conclusion, it can be affirmed that Colombia is a socioculturally diverse country, but it is not enough to state it, it must be materialized with intercultural education. This type of critical education values non-scientific local knowledge, restores and claims the autonomy of their epistemic experiences and legitimizes the intracultural and intercultural right of peoples. [ABSTRACT FROM AUTHOR]

This work aims to discuss educational practices in the context of the fife bands and candomblé. The theme is linked to the research we are currently developing in the doctoral course in education at the Federal University of Sergipe. This writing takes as references the narratives of the pifeiro Vanildo Franco and the babalorixá Walter Ti'Ogun, starting from the understanding that it is not only in the school that one learns, because we agree that education also happens outside of it. This is a qualitative approach, supported by oral history through semi-structured interviews. The discussion carried out is referenced in decolonial studies in a critical perspective that enchants and frees. As a result, we noticed that in the analyzed educational processes, curiosity, observation, repetition, play and affection are the main categories that promote enchantment in the pifeiros and candomblecistas. [ABSTRACT FROM AUTHOR]

The separation between Nature and society is the logic of power. This separation makes Nature place herself at the service of a single species. This form of reason is hegemonic and is found in all actions labeled as scientific. However, the exercise of life is consubstantial to scientific practice. We recognize ourselves as part of nature, then analyzing or knowing the world by separating from that world, is to seize it, is to exercise power, which leads us to maneuver the world at will. To know life from another perspective, from our experiences of communality, is knowing ourselves part, within or natural of the world we inhabit. [ABSTRACT FROM AUTHOR]

It is urgent to configure new knowledge based on the knowledge of the Other, considered inferior, and not only in the episteme of the modern/colonial Logo, considered superior. I suggest decolonizing the social sciences through Alterphysy and Decolonial Doing. I take Alterphysy as an "other" way of knowing, for the detachment of modern/colonial epistemology. I analyze for what one "other" methodology. I characterize decolonial doing as a decolonizing process, to disobey the USA-Eurocentric research methodology, through actions and traces: communal contemplation, alterative conversation and configurational reflection, which characterize the decolonial vocation. [ABSTRACT FROM AUTHOR]

In this document we include a questioning of academic-scientific-school knowledge that denies indigenouscommunity knowledge, actions and ways of life that limit the development of an indigenous-community and autonomous education (intercultural, decolonial or critical according to other statements). We initially address the plural (in) capacity of scientific-academic-school knowledge to link with other educational practices that are fundamentally communal, in many non-capitalist senses, where life (and knowledge) are fundamentally in relation to others, and where the human-animal-nature are embraced. This meeting reveals a scientific-academic-school knowledge that is individualistic, logocentric, meritocratic-individual, artificial and cumulative-extractivist. And it is mainly in the world that inhabits it, that is, in its onto-epistemic dimension. We conclude, with the contributions that some community educational experiences are making to this debate, who are precisely eroding the logics of knowledge and learning mentioned above by other more collective, cooperatives, situated to their own needs and knowledge. [ABSTRACT FROM AUTHOR]

Race relations in Brazil were built in the light of theories and ideologies that placed black people as inferior. In this sense, racism and its derivatives still permeate the bodey of Brazilian society so that the black population cannot ascend socially, even after the abolition of slavery. This study aims to analyze race relations regarding racism and anti-racism in higher education from a decolonial perspective. The research is configured in a qualitative approach, and the methodology used is materialized in bibliographic and documentary research. It was found that racism is still a reality present in the relationships that take place in the Brazilian scenario. However, there is a broader and more effective Anti-Racist education not only with regard to academic spaces, as well as other segments of society. [ABSTRACT FROM AUTHOR]

Copyright of Cuadernos de Música, Artes Visuales y Artes Escénicas is the property of Pontificia Universidad Javeriana 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.)

Copyright of Romanica Olomucensia is the property of Palacky University in Olomouc 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.)

Copyright of Journal of Psychology (UNLP) / Revista de Psicología (UNLP) is the property of Facultad de Psicologia Universidad Nacional de La Plata 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.)

Copyright of Journal of Psychology (UNLP) / Revista de Psicología (UNLP) is the property of Facultad de Psicologia Universidad Nacional de La Plata 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.)

Copyright of Journal of Psychology (UNLP) / Revista de Psicología (UNLP) is the property of Facultad de Psicologia Universidad Nacional de La Plata 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.)

Copyright of Revista La Tadeo de Arte is the property of La Fundacion Universidad de Bogota Jorge Tadeo Lozano 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.)

Copyright of Cuadernos de Antropología Social is the property of Cuadernos de Antropologia Social 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.)

Copyright of Quaestiones Disputatae is the property of Universidad Santo Tomas, Seccional Tunja 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 point of departure offers several provocations for languages education in the higher education sector. From our standpoint as world language educators working in Australia and New Zealand, we trace universalising claims about languages through coloniality and the attendant ideology of monolingualism. We then consider the emancipatory potential that translanguaging, as theory and practice, may present to guide the reconceptualisation of language practices and hierarchies. We conclude, however, with a note of caution regarding the assertion of new universals. [ABSTRACT FROM AUTHOR]

We use a decolonial approach to political economy and a social conceptualization of space to examine how Indigenous cultural understandings and knowledge mediate market rationalities in context. Indigenous Awajún notions of tajimat pujut (life in abundance) and their horticulturalist practices are embedded in a relational ontology that situates humans as part of the ecosystem in the Peruvian Northwest Amazon. As the Awajún are increasingly incorporated into market economies, these notions and practices interact and, at times, converge with the instrumental rationalities of neoliberalism and notions of sustainability and equity that are embedded in local agricultural support programs. We detail these interactions by drawing on ethnography and secondary sources. In the case of the Awajún, we find that Indigenous rationalities are not entirely subsumed by neoliberalization. To the contrary, Awajún values of tajimat pujut and their relationship with the Amazonian territory mediate, transform, and delimit neoliberal governmentality practices. These discourses and relations coexist in tension with an emerging marketization of the Amazon, and are being reworked through contradictions that shape Indigenous productive decisions and impact the sustainability of the forest. Marketization creates opportunities for the native population to obtain income while promoting capital circulation in neighboring markets and amplifying nascent inequalities. Tajimat pujut resonates with discourses and policies relating to pro-poor sustainable local development, producing an Awajún preference for small crop production and aversion to forest depletion, contrary to mestizo preferences for intense monoculture. In this way, neoliberalization is rendered incomplete even as market relations are increasingly incorporated into Awajún economic practices. [ABSTRACT FROM AUTHOR]

The discussion about human formation is a fundamental theme today, thinking about the paths that are possible and that reflect the choices of society and teachers. Colonization occurred in the past in geographic, political, and economic terms, but it still occurs today, even in other processes, such as epistemological, ontological, and psychological colonization. This colonization turns into coloniality that can be found even in school curricula. In this article, we propose, based on the discussion with the literature and with our pedagogical practice, to reflect on the possibility that curricula have a decolonial lens. We approach the disciplines of Physical Education, Biology, and Physics, in order to contribute to the establishment of reflection so that we can advance in the processes of decolonization of knowledge, proposing new perspectives and perspectives that favor an emancipatory education. [ABSTRACT FROM AUTHOR]