Frente al ataque a las Torres Gemelas, el autor delinea los rasgos del terrorismo político y declara como su objetivo central cerrar los espacios democráticos. Subyace que así se producirá una polarización política que obligue a las víctimas y críticos del poder a seguir a los que dirigen el terrorismo. Esto, señala, es en perjuicio de los dominados, pues por un lado la respuesta de los dominadores es, casi siempre, un terrorismo de estado, que atrapa y tritura a dirigentes y (...) miembros de las agrupaciones sociales opositoras. Postula que el terrorismo debe ser juzgado y castigado como todos los actos criminales; pero también también evitado, prevenido e impedido. Analiza la tesis de la guerra de las civilizaciones, y la respuesta estratégica de Bush. (shrink)

The processes which are currently unfolding in Latin America are a specific expression of the processes or tendencies which are occuring across the entire « globalised world ». This world is a new configuration in sociological terms, produced by the tendencies which push for a change of « boss » - of colonial/modern/eurocentric power since the mid 1970s, even if some of these tendencies had been in operation at least a decade beforehand. In short, we are plunged into a crisis (...) of transition from the global colonialism from which today we cannot see an exit, but which moves towards a new configuration of global power or towards a global revolution. (shrink)

Con los contextos de la insurgencia de Chiapas y los sucesos políticos de Bolivia y de Ecuador, que representan un preocupado reconocimiento del impacto político inmediato de las acciones de los ¨indígenas¨, de los conflictos que tales acciones desencadenan y que amenazan desencadenar en el resto de la población poniendo en riesgo la estabilidad de los actuales regímenes autodefinidos como democráticos, y la ¨gobernabilidad¨ de una población cada vez más descontenta, el autor señala que existe un abordaje sobre el tema (...) indígena que lo aborda de un modo que lo mantiene lejos de la cuestión del poder, siendo incipientes otras líneas de reflexión que indaguen la propuesta de otras formas de existencia social.El artículo se focaliza sobre dos cuestiones que respecto del “movimiento indígena” no suficientemente discutidas: su relación con el Estado-nación y con la democracia dentro del actual patrón de poder. (shrink)

In the text we approach the trajectory of the Peruvian thinker Aníbal Quijano and how he came to the formulation by which he is known, the explanatory pair modernity / coloniality. We propose a problematizing reading of his intellectual itinerary, recovering a recurrent and highly suggestive metaphor in his approach, the explanatory allegory of the knot. We consider that this figure has multiple potentialities, both in the epistemic-philosophical and political-cultural dimension.

The Peruvian sociologist Aníbal Quijano is widely considered to be a foundational figure of the decolonial perspective grounded on three basic concepts: coloniality, coloniality of power, and colonial matrix of power. His decolonial theorizations of these three concepts have transformed the principles and assumptions of the very idea of knowledge, impacted the social sciences and humanities, and questioned the myth of rationality in natural sciences. The essays in this volume encompass nearly thirty years of Quijano’s work, bringing them (...) to an English reading audience for the first time. This volume is not simply an introduction to Quijano’s work; it achieves one of his unfulfilled goals: to write a book that contains his main hypotheses, concepts, and arguments. In this regard, the collection encourages a fuller understanding and broader implementation of the analyses and concepts that he developed over the course of his long career. Moreover, it demonstrates that the tools for reading and dismantling coloniality originated outside the academy in Latin America and the former Third World. (shrink)

This review article proposes that Aníbal Quijano’s conceptualization and elaboration of the coloniality of power can be understood as part of a third major moment of the decolonial turn that is related to the activities of Indigenous and Black organizations and collectives in the context of the 500th anniversary of the ‘discovery’ of the Americas in the late 1980s and early 1990s. While Quijano frequently insists on the special status of ‘Latin America’ in his accounts of coloniality and (...) decoloniality, this article makes the case for the relevance of the Caribbean and all other sites that have served as laboratories for the formation of modern/colonial power in the unfinished project of decolonization and decoloniality. Finding limits in arguments that overstate the role of sensibilities that are rooted in geopolitical locations, the article emphasizes the role of decolonial collectives in the formation of combative decolonial attitudes. (shrink)

This article investigates the categories of variegated social formations and structural historical heterogeneity, which have been developed from Latin American Marxism as a theoretical attempt that aims to account for the complexity of the debates around historical time. For this, the work of René Zavaleta Mercado (Bolivia) and Aníbal Quijano (Peru) is analyzed, revealing their connections and divergences. It is concluded that there are important meeting points, but also disagreements.

Neste trabalho buscaremos refletir sobre o racismo no Brasil a partir de uma perspectiva decolonial. Para tanto, utilizaremos a teorização de Quijano acerca do processo de construção do conceito de raça. Segundo o autor, o racismo surgiu como uma ferramenta de colonização, propiciando a expropriação de terras e a escravização dos corpos. Não obstante, a diferenciação e hierarquização de raças permaneceu mesmo após terminado o período colonial. Objetivando visualizar a progressão dessa prática no Brasil, dividimos essa investigação em dois (...) tópicos: 1) estudo da análise de Quijano sobre a raça e 2) identificação das formas pelas quais o racismo se consolidou no país, apoiadas no ideal progressista. Palavras-chave: Raça. Progresso. Brasil. Aníbal Quijano. Colonialidade. (shrink)

Una de las críticas más trilladas al giro decolonial consiste en afirmar que sostiene una visión esencialista y ahistórica de las identidades. Este ensayo pone a prueba estas acusaciones mediante una revisión de algunos textos fundamentales de la corriente decolonial. Por una parte, muestro que, si bien el giro decolonial retoma el tema tradicional de la identidad latinoamericana, tacharlo de esencialista resulta de una lectura simplificadora y homogeneizadora. Por otra parte, formulo la hipótesis de que el meollo del asunto radica (...) más bien en un “régimen de historicidad” (Hartog 2015) marcado por la primacía del pasado en los discursos sobre la identidad cultural. (shrink)

Liberatory thought in Latin American philosophy leads to the question of the reinterpretation of historical time consciousness. In the following pages I first introduce the challenge as articulated out of Latin American thought, particularly with reference to Enrique Dussel and Aníbal Quijano, and then I develop a reinterpretation of historical time consciousness in its happening as understood through Hans-Georg Gadamer’s discussion of effected historical consciousness in Truth and Method. As already marked by this trajectory, this essay is not comparative, (...) but, through a dialogue with these thinkers, seeks to rethink the temporalizing-historical movement that is historical consciousness as a possible path to engaging in and understanding liberatory philosophy. (shrink)

Drawing on the analytic of the “colonial matrix of power” developed by Aníbal Quijano within the Latin American modernity/coloniality research program, this article theorises how a system of coloniality underpins the structuring logic of artificial intelligence (AI) systems. We develop a framework for critiquing the regimes of global labour exploitation and knowledge extraction that are rendered invisible through discourses of the purported universality and objectivity of AI. ​​Through bringing the political economy literature on AI production into conversation with scholarly (...) work on decolonial AI and the modernity/coloniality research program, we advance three main arguments. First, the global economic and political power imbalances in AI production are inextricably linked to the continuities of historical colonialism, constituting the colonial supply chain of AI. Second, this is produced through an international division of digital labour that extracts value from majority world labour for the benefit of Western technology companies. Third, this perpetuates hegemonic knowledge production through Western values and knowledge that marginalises non-Western alternatives within AI’s production and limits the possibilities for decolonising AI. By locating the production of AI systems within the colonial matrix of power, we contribute to critical and decolonial literature on the legacies of colonialism in AI and the hierarchies of power and extraction that shape the development of AI today. (shrink)

The coloniality of power is understood by Anibal Quijano as at the constituting crux of the global capitalist system of power. What is characteristic of global, Eurocentered, capitalist power is that it is organized around two axes that Quijano terms “the coloniality of power” and “modernity.” The coloniality of power introduces the basic and universal social classification of the population of the planet in terms of the idea of race, a replacing of relations of superiority and inferiority established (...) through domination with naturalized understandings of inferiority and superiority. In this essay, Lugones introduces a systemic understanding of gender constituted by colonial/modernity in terms of multiple relations of power. This gender system has a light and a dark side that depict relations, and beings in relation as deeply different and thus as calling for very different patterns of violent abuse. Lugones argues that gender itself is a colonial introduction, a violent introduction consistently and contemporarily used to destroy peoples, cosmologies, and communities as the building ground of the “civilized” West. (shrink)

Comparative philosophers have noted that some comparative methods perpetuate colonial legacies. What follows employs aspects of the scholarship of Gayatri Chakravorty Spivak, Anîbal Quijano, and María Lugones to identify one colonially problematic methodology that some well-regarded contemporary comparative representations of “Buddhist Philosophy” arguably adopt. In 1995, Lin Tongqi, Henry Rosemont, Jr., and Roger Ames identified “the most fundamental methodological issue facing all comparativists” by raising and responding to the question: “Does the imposition of modern Western conceptual categories on non-Western (...) patterns of thought and modes of discourse with different categories promote or hinder our.. (shrink)

pSara Ahmed’s emWillful Subjects/em develops an account of willfulness as a site of simultaneous oppression and resistance: a diagnosis attributed to particular (not-quite-)subjects and to modes of behavior that are thereby diminished, pathologized, and controlled, and a “diagnosis” that may be positively affirmed as a way of living and doing otherwise. This essay puts Ahmed’s work on willfulness in conversation with María Lugones’ decolonial feminism, particularly her theory of active subjectivity. With Lugones, we offer, one can better understand the resistant (...) potential of willfulness, not simply as the willful subject possessing an oppositional “will of her own” (which risks reinscribing a unitary notion of the self), but rather, as exercising a different kind of subjectivity altogether—one that relies on multiplicity and arises through relationships across non-dominant difference. Extending the connections that Ahmed herself draws between willfulness and “madness,” we further explore the willful elements in experiences relating to mental illness and cognitive disability, categories of experience that we understand to be important (and undertheorized) aspects of what Aníbal Quijano has termed “the coloniality of power.”/p. (shrink)

This article provides a Latin American feminist critique of early decolonial theories focusing on the work of Aníbal Quijano and Enrique Dussel. Although decolonial theorists refer to Chicana feminist scholarship in their work, the work of Latin American feminists is ignored. However, the author argues that Chicana feminist theory cannot stand in for Latin American feminist theory because “lo latinoamericano” gets lost in translation. Latin American feminists must do their own theoretical work. Central to the critique of the use (...) of gender in decolonial theory is an analysis of the social pacts among white capitalists and white working-class men that not only exclude white women but make citizenship and democracy impossible for men and women of color in the metropolis as well as in the colony. By revealing the nexus between gender, race, and democracy, not only is the coloniality of gender apparent, but also the coloniality of democracy. (shrink)

Der argentinische Philosoph Enrique Dussel ist im deutschen Sprachraum kaum noch präsent. Seine dekoloniale Ethik der Befreiung (Dussel 2000) widmet sich den von marginalisierten Gruppen gemachten Erfahrungen materieller und diskursiver Ausgrenzung. Der Subjekttypus des ego clamo bezeichnet einen ethisch relevanten „Hilfeschrei“ der seit dem europäischen Kolonialismus benachteiligten Menschen des globalen Südens. Dussels Ethik wird innerhalb der dekolonialen Theoriebildung um das Konzept der Kolonialität der Macht (span. colonialidad del poder) verortet, in ihrer Entstehung nachgezeichnet und auf aktuelle Fragestellungen der Toleranz, Pluralität (...) und Meinungsfreiheit bezogen. Wie Aníbal Quijano und Walter Mignolo geht auch Enrique Dussel von der Persistenz spezifischer Machtstrukturen aus, die sich während des europäischen Kolonialismus etabliert haben. Nach Quijano impliziert Kolonialität der Macht soziale Klassifizierungen durch Kategorien wie Rasse (span. raza) und Geschlecht, die aus einer eurozentrischen Perspektive formuliert (Kolonialität des Wissens) und im kolonialen Zeitalter global handlungsleitend wurden (Kolonialität des Wissens). Dekolonialität soll derartige „Muster der Macht“ (span. patrón de poder) historisch aufweisen und mit verschiedenen epistemischen Strategien zu dekonstruieren. Dussels Ethik der Befreiung ist dabei auf die Dekolonialisierung von Subjektivität gerichtet. Sie fordert auf zur Übernahme der Perspektive materiell und diskursiv Benachteiligter. Die leibhaftige Präsenz vielfach ausgeschlossener Menschen begründet eine Pflicht zur Kritik an den herrschenden gesellschaftlichen Verhältnissen. Sie weist auf den blinden Fleck abstrakter, vom fiktiven Standpunkt der Allgemeinheit formulierter liberaler Gerechtigkeitsvorstellungen hin: Sie blenden identitätsbasierte Formen der Exklusion methodisch aus. Individuelle, aber nicht zugleich kontingent gemachte Erfahrungen der Diskriminierung aufgrund der Herkunft, der Hautfarbe oder des Geschlechts können von der Mehrheitskultur einer Gesellschaft oft nicht ausreichend nachvollzogen werden. Mit Dussel lässt sich begründen, dass wir dennoch verpflichtet sind, uns mit den teilweise unbekannten und manchmal auch unbequemen Perspektiven der Anderen auseinanderzusetzten. Ein solcher Prozess der Konfrontation muss dabei jedoch jederzeit frei von Hass und Gewalt bleiben. Das Recht auf Freiheit des Ausdrucks wird überstrapaziert, wenn es die Fortsetzung diskriminierender Reden und ausgrenzender gesellschaftlicher Praktiken bedeutet. Ihm stehen manifeste Unrechtserfahrungen von Minderheiten entgegen, die deren Würde verletzen. (shrink)

O presente trabalho aborda questões conceituais sobre o racismo no Brasil relacionadas ao processo histórico de colonização, destacando a criação de um imaginário coletivo hegemônico, eurocêntrico, patriarcal, reproduzido pela ideologia dominante e reforçado por práticas racistas nas relações sociais. Por outro lado, trazemos a decolonialidade como uma ruptura epistemológica que procura romper com as ideologias coloniais dominantes que imperam sobre o pensamento ocidental e aponta saídas para o enfrentamento do racismo estrutural. O aporte teórico se dá pelo olhar decolonial de (...) autores como Walter Mignolo (2017), Anibal Quijano (2009), Molefi Asante (2009), Nah Dove (2017) e Lélia Gonzales (1984) e das questões sobre raça, racismo, anti-racismo e racismo estrutural com autores como Kabengele Munanga (1999), Antônio Sérgio Alfredo Guimarães (1999), Carlos Moore (2007), Antônio Olímpio de Sant`Anna (2004). A metodologia utilizada foi a pesquisa bibliográfica de caráter exploratório e descritivo. A sociedade precisa acreditar que o racismo existe para ser combatido, ao contrário da forma velada e negacionista como se apresenta no cotidiano brasileiro. Como resultados, temos um imaginário popular para formas de racismo específicos sedimentados culturalmente por um projeto de colonização que impôs e impõe a imagem do negro com características de inferioridade nas mais diversas instituições sociais existentes: racismo estrutural, racismo institucional, racismo midiático, racismo epistêmico e racismo ambiental. (shrink)

Postmodernism may seem a particularly inappropriate term when used in conjunction with a region that is usually thought of as having only recently, and then unevenly, acceded to modernity. Yet in the last several years the concept has risen to the top of the agenda of cultural and political debate in Latin America. This collection explores the Latin American engagement with postmodernism, less to present a regional variant of the concept than to situate it in a transnational framework. Recognizing that (...) postmodernism in Latin America can only inaccurately be thought of as having traveled from an advanced capitalist "center" to arrive at a still dependent neocolonial "periphery," the contributors share the assumption that postmodernism is itself about the dynamics of interaction between local and metropolitan cultures in a global system in which the center-periphery model has begun to break down. These essays examine the ways in which postmodernism not only designates the effects of this transnationalism in Latin America, but also registers the cultural and political impact on an increasingly simultaneous global culture of a Latin America struggling with its own set of postcolonial contingencies, particularly the crisis of its political left, the dominance of neoliberal economic models, and the new challenges and possibilities opened by democratization. With new essays on the dynamics of Brazilian culture, the relationship between postmodernism and Latin American feminism, postmodernism and imperialism, and the implications of postmodernist theory for social policy, as well as the text of the Declaration from the Lacandon Jungle of the Zapatatista National Liberation Army, this expanded edition of boundary 2 will interest not only Latin Americanists, but scholars in all disciplines concerned with theories of the postmodern. Contributors. Xavier Albó, José Joaquín Brunner, Fernando Calderón, Enrique Dussel, Néstor García Canclini, Martín Hopenhayn, Neil Larsen, the Latin American Subaltern Studies Group, Norbert Lechner, María Milagros López, Raquel Olea, Aníbal Quijano, Nelly Richard, Carlos Rincón, Silviano Santiago, Beatriz Sarlo, Roberto Schwarz, and Hernán Vidal. (shrink)

En el presente trabajo me ocupo del pensamiento latinoaméricano y su relación con la cultura europea y occidental, en particular me concetro en la teoría (post) colonial. El primer paso es conectar conocimiento y localización para presentar la relación asimétrica de poder entre europa y latinoamérica, tal como fue establecida en el periodo colonial despues de 1492. Esta discusión nos lleva a pensadores como Anibal Quijano, Enrique Dussel y Walter Mignolo, quienes conciben la colonialidad como el discurso de poder (...) y conocimiento que domina la relación entre centro y periferia. En tanto que la colonialidad establece un dualismo entre una posición hegemónica y una subalterna. Los pensadores latinoamericanos usan esta supuesta posición subalterna, tanto para criticar el discurso de la modernidad occidental, como también para clarificar su identidad desde la perspectiva de la liberación. Esto lo hacen desde la perspectiva de la opresión política, económica y epistémica. Aquí se conecta la crítica del discurso colonial del pensamiento latiniamericano con los estudios post-coloniales, donde la pretensión de liberación cultural y material en sentido práctico es la pretención que los divide. (shrink)

El presente trabajo se propone argumentar que el proyecto sociopolítico enunciado por Alberdi en Bases y puntos de partida para la organización política de la República Argentina contribuyó a imposibilitar la constitución del moderno estado nacional cuya existencia buscó promover. El logro de dicho objetivo sólo resultará posible a partir de explicitar los supuestos alrededor de los que se estructura el razonamiento que permite alcanzar dicha conclusión; hacerlo implicará, en primer lugar, señalar las reflexiones de Aníbal Quijano en torno (...) a la constitución de los modernos estados nacionales y al eurocentrismo, en segundo lugar, establecer el carácter eurocéntrico de Las Bases y, por último, reconstruir el razonamiento que sustenta la idea directriz que atraviesa al trabajo. This paper intends to argue that the sociopolitical project enunciated by Alberdi on Bases and starting points for the political organization of Argentina contributed to preclude the constitution of the modern national state of which existence it sought to promote. Achieving this goal will only be possible by making explicit the assumptions from which the reasoning that allows to reach such conclusion are structured; it will involve, first, to point out Quijano's reflections about the constitution of modern national states and the eurocentrism, secondly, to establish The Bases's eurocentric nature and, finally, to rebuild the reasoning behind the leading idea running through the work. (shrink)

It is of concern that, until now, Western and Southern theories have not been able to provide a full conceptual understanding of the complicity of the elites and states of former colonies outside the West with the political domination they suffer from their Western counterparts. Decolonial thought, by exploring global epistemic designs, can fully explain such political dependency, which, for Aníbal Quijano, results from the local elites’ goal to racially identify with their Western peers (self-humanization), obstructing local nationalization. We (...) explore why the racially dehumanized local elites believe they can humanize themselves. Our claim is that this happens because of modernity’s pretense that everyone can become civilized and, thereby, human, hiding the fact that hu(man)s are only heterosexual men that are simultaneously Western, white and Christian. Only by focusing on the enunciation of Western knowledge, instead of on its enunciated content, can we make that argument. (shrink)

Ciencias sociales : saberes coloniales y eurocéntricos / Edgardo Lander / - Europa modernidad y eurocentrismo / Enrique Dussel / - La colonialidad a lo largo y a lo ancho : el hemisferio occidental en el horizonte colonial de la modernidad / Walter D. Mignolo / - Naturaleza del poscolonialismo : del eurocentrismo al globocentrismo / Fernando Coronil / - El lugar de la naturaleza y la naturaleza del lugar : ¿globalización o postdesarrollo? / Arturo Escobar / - Ciencias sociales, (...) violencia epistémica y el problema de la invención del otro / Santiago Castro-Gómez / - Superar la exclusión, conquistar la equidad : reformas, políticas y capacidades en el ámbito social / Alejandro Moreno / - Abrir, impensar, y redimesionar las ciencias sociales en América Latina y el Caribe. ¿Es posible una ciencia social no eurocéntrica en nuestra región? / Francisco López Segrera / - Colonialidad del poder, eurocentrismo y América Latina / Aníbal Quijano. (shrink)

Dynamic mental images are co-constitutive of the determinations of reality and possibility under which our senses of life open and unfold. Ultimately, this dynamic sense of images introduces the difficulty of thinking in light of their role in the configuration of human knowledge and their power over interpretations and determinations of the many senses of beings. This relationship between images and philosophical knowledge is further complicated when one looks at it from the perspective of a colonized consciousness. In such cases (...) self-knowledge and the very possibility of philosophical knowledge depend on images that are not one's own. This makes the articulation of the senses of distinct existences an impossible project. By looking at the work of Fanon, Anibal Quijano, and Alfredo Jaar, this article discusses how such pernicious images occur in spite of one's distinct sense of existence, and how the distorted displacement of existence may be challenged and overcome. (shrink)

What relationship can be established between the theory of epistemic injustices and the theory of the coloniality of power to think Latin America? This article proposes a dialogue between both theories to think about the actions of subaltern groups in Latin America that, by generating processes of struggle and organization, make epistemic injustices visible as part of their demands. This inquiry is presented in three moments: in the first, the conceptual field of epistemic injustices is defined —from Fricker, Medina and (...) Broncano— and the political/epistemic conception of coloniality of power by Anibal Quijano. In the second moment, the relations between these theories are explained. In the end, some examples of experiences of resistance in Latin America are given that can be analyzed from this dialogue. (shrink)

El presente escrito tiene por objeto tematizar la colonialidad del ser en el sur-global. Para ello, se identifican, por una parte, las diferencias entre el colonialismo y la colonialidad y, por otro lado, se analiza la emergencia del sintagma colonialidad del ser en el marco de las teorías de la colonialidad, las cuales se sitúan, como punto de partida, en la obra de Aníbal Quijano. La colonialidad del ser consiste en la infravaloración o inferiorización cultural de la vida humana (...) colonizada. La colonialidad del ser enuncia el despojo de la condición humana (des-humanización o sub-humanización) que padecieron los pueblos amerindios colonizados (siglo XVI-XVIII) y que, actualmente, continúan padecido los habitantes que constituyen el sur-global. (shrink)

The article examines the theories of decolonization that have originated in the north of the Americas and Oceania and Latin America. It compares settler colonial theories developed by Australian historians Patrick Wolfe and Lorenzo Veracini with the theory of the coloniality of power of the Peruvian sociologist Aníbal Quijano. The author argues that Wolfe’s and Veracini’s theory of settler colonialism creates a conceptual distancing from what they call exploitation colonialism that is not only theoretically unsound, but also historically inaccurate. (...) The land/labor binary that they build in their theory of settler colonialism holds up only if it excludes Latin America from the analysis. This becomes evident in their analyses of the state, race, and miscegenation. Both theories, however, largely ignore gender in the description of colonization, a gap that Latin American decolonial theorists and feminist indigenous theorists of the north must fill. The differences between the theories determines also the ways they imagine decolonization. (shrink)

Highlights and critically assesses the work of contemporary Italian political philosophers. Italy has a rich philosophical legacy, and recent developments and movements in its political philosophy have produced a significant body of thought by internationally renowned philosophers working on questions and themes such as the critique of neoliberalism, statehood, politics and culture, feminism, community, the stranger, and the relationship between politics and action. This volume brings this conversation to English-language readers, considering well-known Italian philosophers such as Vattimo, Agamben, Esposito, and (...) Negri, as well as philosophers with whom English-language readers are less acquainted, such as Luce Fabbri, Adriana Cavarero, and Lea Melandri. In addition, the essays extend the conversation beyond the realm of Italian philosophy, bringing its thinkers into dialogue with philosophical figures including Badiou, Marx, Merleau-Ponty, Deleuze and Guattari, Adorno, Arendt, Foucault, Wittgenstein, and the Peruvian historian and sociologist Anibal Quijano. (shrink)

Este artículo asocia la actividad tallerística de varios grupos contemporáneos de cine comunitario cordobés a una dinámica de legitimación de la “pedagogía decolonial”. Entiendo esta última como praxis de un “dispositivo” que identifico como el dispositivo decolonial pues sus relaciones de saber/poder son una práctica contra-hegemónica dentro de las dinámicas onto-epistemológicas de reproducción de aquello que Aníbal Quijano llamó “Colonialidad del poder”. El artículo observa como el cine comunitario sigue los dos estadios propuestos por la pedagogía decolonial como pasos (...) ineludibles hacia la emancipación de los sujetos subalternos. 1- la puesta en crisis de los saberes y las identidades hegemónicas, lo que se logra desde la identificación critica de su situación histórica y el aprendizaje de los artificios del lenguaje audiovisual en tanto aparato de reproducción ideológica colonial-capitalista. 2- Una propuesta teleológica por una vida decolonializada que emerge tanto de la apropiación tecnológica del lenguaje audiovisual desde el cual realizan su narración, su film, como también de las relaciones sociales “Otras” de producción de su mensaje. (shrink)

This article explores Sylvia Wynter’s analysis of gender as a category differentially applied across the global color line and María Lugones’ account of the coloniality of gender. While Wynter’s and Lugones’s work offer consequential insights for queer, trans, and intersex studies and activism, they have deliberately engaged these particular discourses and histories of struggle in limited ways. Wynter analyzes the contradictions of Western feminists’ organizing against female genital cutting in Africa, but she does not link her conclusions to their ramifications (...) for activism against genital cutting on children deemed intersex. Lugones uses the existence of intersex people as a turning point in her critique of Aníbal Quijano when developing her concept of the coloniality of gender, but she does not go further to connect global intersex activism and decolonial feminist struggles. This article explores the work of Wynter and Lugones for their compatibility with trans and intersex studies and activism, and the places where their work can be furthered through insights from trans and intersex studies. It concludes that to move beyond the coloniality of gender requires trans and intersex liberation and that trans and intersex liberation must be understood in a broader decolonial feminist framework. (shrink)

O presente trabalho tem como tema central a educação científica antirracista. Fizemos uma problematização da Lei 10.639/2003 e da Resolução Consuni UFG nº 07/2015 para evidenciar que os referidos documentos transmitem uma ideia colonizadora. A pesquisa está fundamentada no pensamento decolonial, com destaque para as noções de colonialidade do saber e do poder. A metodologia empregada é a revisão bibliográfica, com ênfase nos principais pensadores do Grupo Modernidade/Colonialidade (M/C), como Aníbal Quijano (2005) e Ramón Grosfoguel (2016). A partir dessa (...) base teórica aplicada aos documentos legais, conclui-se que a Lei 10.639/2003 e a Resolução Consuni UFG nº 07/2015 possuem em seu texto ideias de natureza colonizadora, pois não se percebe no texto a voz daqueles que foram historicamente subjugados. Conclui-se também a importância de uma abordagem decolonial consistente na educação superior que para que se reconheça e valorize os saberes e conhecimentos dos povos marginalizados não apenas como objeto de estudo, mas como uma via para a construção de uma ciência antirracista mais consistente. (shrink)

Resumo: Objetiva-se analisar e cotejar a teoria da decolonialidade, a partir das elaborações teóricas heterogêneas de dois de seus principais representantes na América Latina: Enrique Dussel (1934-2023) e Anibal Quijano (1928-2018). Tais elaborações teóricas apresentam-se sob a forma e conteúdo de duas chaves de leitura: o conceito de transmodernidade de Dussel e de matriz colonial de poder de Quijano; a partir das quais desenvolveram críticas à modernidade e à razão, com o propósito de forjar um novo tipo de (...) conhecimento, capaz de representar a identidade, autonomia e unidade latino-americano. A partir da leitura imanente das obras, apresentar-se-á os limites e possibilidades que emergem da crítica decolonial. Trata-se da adoção de um procedimento metodológico complexo que poderia ser sintetizado na forma e no conteúdo do conceito de aufhebung (suprassunção), a partir do qual institui-se a unidade de contrários como técnica e método de investigação e exposição dos processos históricos e entendimento do movimento e dinâmica do objeto. Palavras-chave: Teoria da História; Decolonialidade; Dialética Marxiana Decoloniality as a gift: the myth of the past more than perfect Abstract: The objective is to analyze and compare the theory of decoloniality, based on the heterogeneous theoretical elaborations of two of its main representatives in Latin America: Enrique Dussel (1934-2023) and Anibal Quijano (1928-2018). Such theoretical elaborations are presented in the form and content of two reading keys: Dussel's concept of transmodernity and Quijano's colonial matrix of power; from which they developed criticisms of modernity and reason, with the purpose of forging a new type of knowledge, capable of representing Latin American identity, autonomy and unity. From the immanent reading of the works, the limits and possibilities that emerge from decolonial criticism will be presented. It is the adoption of a complex methodological procedure that could be synthesized in the form and content of the concept of aufhebung, from which the unity of opposites is established as a technique and method of investigation and exposure of historical and understanding the movement and dynamics of the object. Key-words: Theory of History; Decoloniality; Marxian Dialectics La decolonialidad como don: el mito del passado perfecto Resumen: El objetivo es analizar y comparar la teoría de la descolonialidad, a partir de las heterogéneas elaboraciones teóricas de dos de sus principales representantes en América Latina: Enrique Dussel (1934-2023) y Aníbal Quijano (1928-2018). Tales elaboraciones teóricas se presentan en la forma y el contenido de dos claves de lectura: el concepto de transmodernidad de Dussel y la matriz colonial del poder de Quijano; a partir de las cuales desarrollaron críticas a la modernidad y la razón, con el propósito de forjar un nuevo tipo de conocimiento, capaz de representar la identidad, autonomía y unidad latinoamericana. A partir de la lectura inmanente de las obras se presentarán los límites y posibilidades que emergen de la crítica decolonial. Es la adopción de un procedimiento metodológico complejo que podría sintetizarse en la forma y contenido del concepto de aufhebung, a partir del cual se establece la unidad de los opuestos como técnica y método de investigación y exposición de la historia y comprensión del movimiento. y dinámica del objeto. Palabras clave: Teoría de la Historia; Decolonialidad; Dialéctica Marxista Data de registro: 07/07/2022 Data de aceite: 24/01/2024. (shrink)

This Special Issue comes at a time when African countries and the Global South in general are facing unprecedented crises in securing energy to power their economies. The crises are necessitated largely by the developed Western countries exerting enormous power and pressure upon the developing world to move away from fossil fuels, while at the same time the West is increasing its uptake on fossils. However, with critical self-reflection we are able to understand that a crisis of this nature is (...) not without historical precedence, as it is preceded by a series of other forms of injustices meted out upon the formerly and still colonized peoples. And not long ago, the COVID-19 pandemic on the health front, and the handling thereof, showed just how skewed and divided the world still is and laid bare race-laden inequalities both at local and global levels. So to be sure, the current crises are part of the history of struggle against race-based social injustices and demonstrate Western desire to continue its stranglehold over its former colonies. And although the energy transition is dubbed the “Just Energy Transition,” for those in the developing world who are negatively affected, there is clearly nothing “Just” about it. So whereas we generally tend to speak of social or historical injustices such as the energy crises and COVID-19, at an epistemological front we find cognitive injustice. Accordingly, the articles in this issue contribute to a series of responses by the anticolonial movement (broadly defined) in relation to injustice, particularly its epistemological ramifications on knowledge and knowledge production in the relation between the colonizer and the colonized, the center and the periphery. Furthermore, the historical exclusion of African and other non-European peoples from participation in reason had the effect that Africans in particular were precluded from philosophy itself, a phenomenon that African philosophy and associated disciplines are today still grappling with in the academy. So in a word, the articles make an important contribution insofar as reckoning with the impact that race and the history of racism has had in philosophy in particular, both as a discipline and as a human mental activity.It should be remembered that the exclusion of Africans from reason and eventually from philosophy is preceded by an earlier one, the exclusion of Africans from recognition at a human level, qua rational beings. One can talk of a history of depersonalizations and dehumanizations; of massacres and deracination inflicted upon the oppressed owing to the colonial encounter. This is why for a scholar and a philosopher of the periphery, to use Enrique Dussel’s term, philosophical inquiry cannot and ought not be divorced from human reality. In fact, scholars of the periphery often stress the need for philosophy not to abstract too much from reality; and for philosophy to confine itself with liberatory human ends, among other things. There are a number of thinkers of the periphery who famously harp upon this point. For instance, Lewis Gordon has introduced the concept of “disciplinary decadence” by which he laments the fetishization of methods and whereby disciplines become an end in themselves, thus not necessarily serving human needs. Other thinkers in this school of thought include the likes of Enrique Dussel, Charles Mills, Cornel West, Angela Davis, and George Yancy to mention but a few. Yancy speaks of the “Density project” with which he has a normative injunction upon Black philosophers. In a similar vein, Dussel remarks in the Philosophy of Liberation that “Philosophy, when it is really philosophy and not sophistry or ideology, does not ponder philosophy. It does not ponder philosophical texts, except as a pedagogical propaedeutic to provide itself with interpretive categories. Philosophy ponders the nonphilosophical; the reality.”1 This reality, as is averred, is in existential phenomenology, not merely objective reality or perhaps something out there existing on its own accord, but rather it is what Jean-Paul Sartre associates with “human reality,” which is reality as lived by people of flesh and blood. So in a world demarcated between center and periphery, human beings and subhumans, whites and Blacks, the anticolonial thinker cannot afford not to raise questions relating to social existence, “the reality.” Thus for those in the academy, one must be able to come to terms with the reality of non-Western and “non-scientific knowledges” (after Boaventura De Sousa Santos) not being recognized as credible knowledge, coupled with the possibility of being forgotten, of being completely wiped out from history. And, as we see with Bernard Matolino’s article in particular, this is the battle that African philosophy has vigorously had to deal with in the previous two or three decades.In the Western canon, philosophy is generally taken to begin with the Greeks and this, as is observed, is no historical accident but forms part of a project to relegate previous philosophical traditions to relative obscurity, and to preclude the rest of humanity from participation in reason. The idea is that for Western modernity to be a viable project, oppressed cultures must out of necessity be denied reason. On this very point, Frantz Fanon would remark in Black Skin White Masks in the following manner: “That victory [on the rational front] played cat and mouse; it made a fool of me. As the other put it, when I was present, it was not; when it was there, I was no longer.”2 In this regard Mogobe Ramose’s article notes how the Aristotlean concept of man as a rational animal becomes a misnomer insofar as this relates to the Black person. With this sleight of hand, previous civilizations such as the African (Egyptian) and Arab traditions in philosophy are supposed to vanish from history and from the epistemological landscape. In this regard, Mills’s insights will continue to haunt philosophy well into the future, long after his passing. Mills had noted that a typical philosophy program in the Westernized university will normally start off with the two Greek philosophers, namely Plato and Aristotle. From here it moves to cover the Middle Ages and probably end with theories on liberalism. And although this period covers a history of more than two thousand years of Western philosophy, there will be little or no mention of traditions that shaped philosophical thought prior to the Greeks.The above notwithstanding, the articles in this issue show, however, that not only are Africans and oppressed peoples endowed with reflective reason, but that they also possess a unique brand of philosophy. By and large, the articles not only affirm the epistemological standpoint of African philosophy but show its own genealogy, discourse, and objectives among other things.With these short remarks, the following articles cut across these thematic areas: metaphysics of race, epistemic racism, racial ontology, feminism, and decolonial literature. Accordingly, the article by Bernard Matolino begins by delving into the metaphysics of race and notes that while there is no proof that there are distinct races (after Kwame Appiah), race as a matter of social life is alive and relevant. Further, his article goes on to demonstrate how African philosophy emerged as a form of protest and native philosophers’ need to show that indigenous peoples always had a philosophy. In a similar vein, Edwin Etieyibo’s article discusses epistemic racism, and how color prejudice historically translated to other forms of racial injustices such as epistemic racism. His article makes use of the works of such thinkers as Anibal Quijano and Ramon Grosfoguel to trace the genealogy of such injustices in the modern period.Siphiwe Ndlovu’s article looks into the problem of Black marginality, particularly in the modern period. He locates his musings within the social contract tradition but suggests a reading of contemporary marginality through the lens of Mills’s racial contract. Accordingly, instead of seeing Black marginality as a function of exclusion or being cast outside the contract, the article argues that such marginality is due not from exclusions per se but rather from inclusion albeit only as junior—and therefore inferior—partners in the racial contract.Mogobe Ramose’s article begins by endorsing Kwasi Wiredu’s view that there is nothing wrong with African philosophy being preoccupied with questions that are not exactly identical to those of non-African philosophies. Furthermore, his article traces, through D. M. Goldenberg, the roots of anti-Black racism from “colour symbolism” among the Arabs in the classical world, through the Rabbinic era, and later taking the form of race prejudice in Christianity. At the crux of his article is the argument that the prevailing practice of fragmenting the human race into multiple bits and pieces is against the pursuit of justice and peace in human relations.The article by Zinhle ka’Nobuhlaluse considers Anika Mann’s arguments on race and feminist standpoint as an existential standpoint and foundation. She takes up Mamphela Ramphele’s initial autobiography, Mamphela Ramphele: A Life, to critically reflect on what the actions of “non-subservient Blackwomen” reveal about the lived experience of being Black and a woman under Apartheid South Africa.The article by Siseko Kumalo infuses decolonial and literary criticism as projects that may allow for a recognition of the “ontological legitimacy” of amaqaba (those who rejected colonial influences and education). Through a close reading of S. E. K. Mqhayi’s Intshayelelo: Imbali, the article engages with the question How does a model of inclusive national identity in South Africa, once established, get us to the point of recognition for the Indigene? (shrink)

The Qing dynasty scholar Wang Guowei 王國維 (1877–1927) has received little recognition in the English-speaking world, and even less in the philosophical community. Raised to be a Ruist (or Confucian) scholar official, he gave up this path to pursue the study of the “new learning” (xīnxué 新學) from the West and became enamored with German aesthetic philosophy, especially the works of Kant, Schiller, Schopenhauer and Nietzsche. However, by the start of the modern Republic period in China, Wang had denounced all (...) his previous research interests and dedicated himself to “old learning” (jiùxué 舊學), fearing for the future of China’s traditions and cultures. Taking Wang Guowei as a case study, my dissertation functions as an exercise in decolonial philosophy, highlighting the impacts of coloniality on his thinking while attempting to revitalize his theories from the perspective of decoloniality. -/- The Introduction sets up this case study by clarifying the points laid out in the title: Who is Wang Guowei, what is coloniality, and why is this case study “philosophical?” To begin, it details the specifics of Wang’s life and explaining his approach to comparative thinking, which became a target of criticism for later Chinese thinkers, including Qian Zhongshu. Next, it offers an overview of the concept of coloniality, referring to thinkers such as Aníbal Quijano, Maria Lugones, Walter Mignolo and Nelson Maldonado-Torres. From this point, this chapter moves into the literature on colonialism in China, emphasizing Anne Reinhart’s understanding of China’s situation as one of “semi-colonialism.” To end, it briefly outlines the earliest and latest periods of Wang’s life, in order to bookend my own discussion, which focuses on the period after he became invested in new learning and before he abandoned it for old learning. -/- Part I centers on Wang’s philosophical essays, all of which were published in the journal Education World between 1903 and 1908. Chapter 1 focuses on Wang’s earliest writings on “philosophy” (zhéxué 哲學), wherein he aims to properly introduce this imported discipline to his peers and make them aware of its value. Chapter 2 concentrates on the earliest of Wang’s major philosophical influences: Kant and Schopenhauer. Although Wang was attracted to Kant’s demarcation of the limits of reason, he could not accept his reimagining of the demands of reason as regulative principles. And while he sympathized with Schopenhauer’s criticisms of Kantian philosophy, he eventually came to regard metaphysical pessimism and the will to life as flawed theories. Chapter 3 deals with the two thinkers who shaped Wang’s views the most in his later philosophical essays: Nietzsche and Schiller. After rejecting Schopenhauer’s metaphysics, Wang came under the influence of Nietzsche and adopted a psychophysiological worldview. However, even though he accepted Nietzsche’s conception of the will to power, he could not accept Nietzsche’s view of overcoming. For Wang, consolation is all we can hope for in this life, and the best means to attain it is through the creation and appreciation of art, which prompts him to look to Schiller and his doctrine of aesthetic education. -/- Part II revolves around Wang’s mature aesthetic writings, specifically his Remarks on Lyrics in the Human World (1908–1909), a work in the “remarks on lyrics” (cíhuà 詞話) genre of literary criticism, which he published just before the Qing dynasty fell in 1911. Under the influence of decoloniality, Chapter 4 examines this work through the lens of praxis, highlighting the specifics of the traditional “remarks on lyrics” genre. After discussing the unique praxical features of this work, Chapter 5 analyzes it through the lens of theory, discussing its most significant ideas, such as its reimagining of the beautiful and the sublime, and the concept of “poetic worlds” (jìngjiè 境界). -/- The Conclusion examines everything discussed in Chapters 1 through 5 from the perspective of coloniality. It begins by determining how, and to what extent, colonial modernity impacted Wang’s thinking, in terms of both theory and praxis. It then provides some ways in which Wang’s theories and practices can contribute to the development of intellectual “worlds otherwise.” Beyond this, it aims to demonstrate how investigating the scholarly endeavors of non-Western thinkers caught in confluence of tradition and modernity can give us glimpses of alternatives to our modern intellectual and ontological modalities, thereby furthering the movement of decoloniality. (shrink)

Dans ce texte, Walter D. Mignolo, l’un des membres-fondateurs du groupe modernité/colonialité aux côtés d’Aníbal Quijano, revient sur la définition de la colonialité comme « face sombre de la modernité » et sur les formes non seulement politiques et économiques mais encore épistémiques et esthéSiques que doivent prendre les enquêtes et les luttes décoloniales. Renommant les ancêtres de ces luttes et dénonçant le « management colonial du savoir » qui a tenté de les faire disparaître, le texte de Mignolo (...) célèbre les travaux de Ottobah Cuogano, Felipe Guamán Poma et M. K. Gandhi comme autant d’appuis pour une pensée décoloniale et pluriverselle de la frontière. (shrink)

Omar Rivera’s Delimitations of Latin American Philosophy: Beyond Redemption is an important contribution to the interpretation of central figures and questions of the Latin American philosophical tradition, particularly Peruvian Marxist José Carlos Mariátegui and questions of identity and liberation. Rivera establishes productive dialogues between foundational figures such as Simón Bolívar, José Martí, and Mariátegui and decolonial thinkers like María Lugones, Aníbal Quijano, and Gloria Anzaldúa to posit delimitations of Latin American philosophy that might allow it to move beyond redemptive (...) logics that essentialize identities and reinscribe oppressions in narratives of liberation. This review explores the central arguments of the book and proposes a philosophical and a political issue that emerges from them. (shrink)

Taking part in the broad contemporary effort of proposing an anticolonial and non-Eurocentric critical theory, this article sets out the dialogue between Aníbal Quijano's critique of coloniality, and Theodor Adorno and Max Horkheimer's critique of instrumental reason. Firstly, we reconstruct the critique of instrumental reason, highlighting how it is enriched when associated with the binary objective reason and subjective reason as well as aspects of negative dialectics. Secondly, we revisit Quijano's texts immediately preceding his decolonial phase. These texts (...) allow us to see how the critique of instrumental reason is an integral part of and is enlarged by the concept of coloniality. Building on this double movement, we are able to map affinities, differences, and connections between the two critiques and their respective outlining of alternatives to instrumental reason, especially the mediations between, on the one hand, objective reason and non-identical, and, on the other, historical/alternative reason and heterogeneous totality. (shrink)

This article is an interpretation of Alejandro Vallega’s “decolonial aesthetics,” focusing on his book Latin American Philosophy: From Identity to Radical Exteriority. This interpretation situates decolonial aesthetics in relation to figures in the history of Latin American Philosophy, and the work of Aníbal Quijano, Enrique Dussel, Linda Martín Alcoff, and Gloria Anzaldúa. It also explores the determination of decolonial aesthetics as an aesthetics of liberation.

Desde una perspectiva filosófico-educativa, este artículo aborda la relación pedagogía-colonialidad y sus efectos en la escuela. A partir del análisis de estos elementos, su convivencia y tensión se reconoce una pedagogía viva que habilita el habitar la escuela desde y para una práctica deslegitimadora de las formas escolares coloniales. El escrito se basa en una investigación realizada en dos escuelas primarias públicas del sur de Mendoza (2019-2022) a partir de los métodos de comunidad de diálogo y comunidad de indagación. Esta (...) buscó explorar la coligación entre el proyecto educativo moderno colonial-eurocéntrico y las formas de habitar la escuela, a partir del supuesto de que tal relación cercó la construcción de cosmovisiones, proyectos de vida y lazos comunitarios sociales contextualizados, sosteniendo como válidas reducidas opciones de vida y sobrevivencia social. La coligación supuso advertir los elementos escolares presentes y ausentes envueltos, aquellos presentes de manera hegemónica, impuestos por la racionalidad moderna, y aquellos ausentes, invisibilizados o no evidentes desde esa lógica. En las tensiones entre presencia y ausencia visibilizadas en el estudio emerge la relación pedagogía-colonialidad. Para abordarla, primero se despliega la construcción de un marco teórico que piensa las marcas coloniales a través de Aníbal Quijano, la posibilidad de una pedagogía crítica a través de Paulo Freire y sus contradicciones en la modernidad. Segundo, se amplía esta caracterización a partir de la idea de pedagogía viva y lo que convoca. Finalmente se reflexiona sobre la pedagogía viva como proyecto que recupera lazos sociales-comunitarios rotos por el proyecto escolar moderno. (shrink)

Abstract If the question of the humanity of “the other“ may become a question, and not be reinscribed into Western colonizing patterns of thought, then its issuing must concern a limit (always arising beyond Western thought), a delimitation of existence that is risked and put at risk without recourse to the project or operation of that colonizing thought that situates it. Ideas of subjectivity, agency, and power-knowledge potential for progress, as well as rationalist instrumental thought used to recognize those peoples (...) and cultures excluded and oppressed under the Western Modern tradition, must be put into question by the very agents claiming recognition, as well as the epistemic structures that sustain these concepts and the dispositions and subconscious expectations constituted by the colonizing practices of bodies and imaginaries that project the very horizons of one's existence. (shrink)

Taking as a point of departure José Gaos’ claim, most likely directed to Phenomenology, that every true philosophy should produce a theory of what is sayable and what is unsayable, I try to circumscribe; from Phenomenology, and specifically from Husserl’s analysis of linguistic expression in Ideas I, an essential unsayability ( or ineffability), as a precise limit of language. This limit is brought about by the generality of expression. After a brief historical review, and a exposition of José Vasconcelos’ idea (...) of an “inverted epojé’; as a way to avoid the generalizations of language, the limit between the sayable and the unsayable is found in the distinction between the noematic nucleus of an act and its full noema, which supports its individuality. As a corollary of this exposition, it is shown that what is ineffable is life itself, as it is concretely lived. On this basis, it is proposed a phenomenological critique of language, according to which a of language must be supported by a phenomenológy of life in its ineffable plenitude. (shrink)

In his writings on the philosophy of religion, and especially in his Analogia entis, Przywara maintains one fundamental proposition: to establish «a unity between the natural and the supernatural, between philosophy and theology, in the key of a religious reality that is irreducible». This unity consists of an interior openness that presuppos- es a personal disposition towards seeking and finding God in the signs of the times, an awareness that one's own chosen way is «one among others possible». The full (...) perfection of the created world is a parable of the infinite perfection of the Creator, and the Creator, because of his being the constitutive foundation of all, manifests himself in his creatures. The content of this manifestation is the concept of God, «God in all things and beyond all things». The article explains the essential categories that articulate the reasons of the analogy understood in this way. (shrink)

Andrés Caicedo creó un universo de adolecentes angustiados entregados a destinos fatídicos; jovencitos que habitan la realidad nocturna y son redimidos por el cine y la música. Su creador fue también salvado por el séptimo arte, a la luz de las imágenes forjó su condición eterna de cinéfilo.

Sorti à l’occasion de l’exposition Splendeurs et misères. Images de la prostitution 1850-1910, qui s’est tenue au musée d’Orsay de septembre 2015 à juin 2016, cet ouvrage entend explorer la question de la prostitution en multipliant les approches, les regards et les sensibilités. S’il se situe résolument dans le champ de l’histoire de l’art, ce livre fait plus que prolonger le propos de l’exposition et de son catalogue en invitant à s’interroger sur « les notions de scandale, de saleté ou (...) de... (shrink)

El punto central de análisis del trabajo es la katábasis o descenso del filósofo a la caverna como parte de la alegoría presentada en República VII. Frente a tres interpretaciones alternativas que serán mencionadas, se expondrá una interpretación que, sin entrar en conflicto con las anteriores, podría complementarlas por cuanto toma en cuenta el aspecto religioso inherente a la comprensión platónica de la filosofía: la homoíōsis theōi. Para ello, se analizarán pasajes del diálogo mencionado a la luz de otros provenientes (...) del Timeo y de Leyes X, lo que implicará un análisis intertextual de la obra platónica. (shrink)

Ce texte a déjà paru dans Telondefondo. Revista de Teoria y Critica Teatral, n° 9, julio, 2009. Nous remercions Aníbal Zorrilla de nous avoir autorisé à le reproduire sur RHUTHMOS.: The artistic works that cross different languages present a particular phenomenon because of the folds, ambiguities and juxtapositions they offer. The analysis of their rhythmic aspects and the mechanism used by rhythm to bring meaning in this kind of works, requires a new notional frame ; it is necessary - Danse, (...) théâtre et spectacle vivant – GALERIE – Nouvel article. (shrink)

Aníbal Pineda Canabal: Sabemos que Ernst Bloch sentía aversión por la biografía, pero el camino de los estudiosos de un pensamiento, a veces, funciona también de traición en traición.