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In this text, Juan García Salazar and Catherine Walsh draw from and extend portions of their conversations begun a number of years ago about the sowing and re-sowing of knowledge and life in the communities of the Colombo-Ecuadorian region-territory of the AfroPacific. The conversation invokes and thinks with a third voice, that of Grandfather Zenón, considered the Grandfather of all those beings who reside in this territory. It is Zenón's voice that expresses and brings to life the words, teachings, and collective memory of the elders past and present, and, in so doing, continues the ancestral plantings, giving meaning and force to the collective philosophies, knowledges, and memory that persist, resist, and re-exist in the AfroPacific and beyond in these present times. [ABSTRACT FROM AUTHOR]

This paper goes beyond — transcends — "pedagogy as justice," recognizing that justice, particularly in these present times, may not be enough. Its wager is with pedagogies of and for life; pedagogies that plant and cultivate, that push and enable other modes of living, despite the capitalist‐modern‐colonial‐racist system, beyond the system, and in the system's margins, borders, fissures, and cracks. These pedagogies, as Catherine Walsh argues here, are necessarily tied to and constitutive of decolonial(izing) praxis, a praxis that, while not negating justice, takes us beyond it. The argument here is for the pedagogical‐praxistical work being done now, and yet to be done; the actional thought, thoughtful action, and ongoing creation and construction of an otherwise for existence, for dignity, and for life in these times of multiple entwined pandemic‐viruses, including capitalist greed, systemic racism, heteropatriarchy, and existential‐territorial dispossession in which COVID is/was one more thread of the entwine. [ABSTRACT FROM AUTHOR]

The article focuses on the decoloniality in/as praxis necessitates ongoing processes of thought-analysis-reflection-action, processes that encourage a theorising from practice and a practicing of theory. It mentions decoloniality in/as praxis does have a shared base of fundamental comprehension.

In South America, a region with one of the highest levels of racial and income inequality in the world, race-based affirmative action is newly visible and forcefully emergent. This text explores affirmative action’s manifestation, conceptualization, and expression most especially in the region’s progressive states, in governments that purport to break with neoliberalism and construct different social, political, and economic orders. Its concern is, on the one hand, with new constitutions, legislation, and public policy that address centuries of invisibility, negation, and socioeconomic, racial-ethnic, and political exclusion and, on the other, with the plurality in which affirmation action is being postured and conceived beyond the policy realm, including as “acts” and “actions” of cultural and decolonial affirmation. Ecuador serves as the case example. The article asks, what kind of affirmative action(s), conceived by whom, and for what, and with what political, social, cultural, and civilizational project and life vision? And it queries about what it might mean to think affirmative action as affirming interventions and decolonial “actionings”—engendered not just from “above” but also from “below”—as component parts of a social political project of intervention, decolonization, transformation, and of construction toward horizons of co-existence, humanity, life, and civilization otherwise. [ABSTRACT FROM PUBLISHER]

The author advocates for the need for a postcolonial approach to pedagogy in Latin America, highlighting a consideration of the work of educational theorist Paulo Freire. She reflects on her own experiences interacting with Freire and studying his work, and she discusses her work as an educator in Ecuador.

Explores the rearticulation of political subjectivities and colonial difference in Ecuador, specifically in reference to the indigenous and Afro-descendent movements. Relation of culture to politics and knowledge; Political and epistemic agency of Ecuadorian indigenous movement; Role of the state and the neoliberal project to cultural identity and social movements in Ecuador.

Presents and analyzes the events that resulted in the overthrow of Ecuadorian President Jamil Mahuad in January 2000 and offers a discussion of what has transpired since Gustavo Noboa assumed the presidency. Relationship between the indigenous people and the military; Details on the events of January 21, 2000 in the country; Challenge to build democracy in Ecuador.

Presents an analysis of colonial education in a White-run, northeastern school system where Puerto Rican students are the majority. Methodology used in the analysis; Case study of the condition and experience of Puerto Rican students in these type of schools; How coloniality has generated complexities of identity and belonging for Puerto Ricans.