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Get this from a library! Colonialidad del poder, eurocentrismo y América Latina. [ Aníbal Quijano]. Eurocentrism, and Latin America. Aníbal Quijano has expertise in Political Science and History. Publication Preview. Colonialidad del poder, eurocentrismo. En América Latina y en el Caribe, desde siempre en su historia, está planteado un conflicto entre tendencias que se dirigen hacia una reoriginalización cultural.

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The social colonialirad of heterogeneous and diverse individuals, against the de-equalizing racial and sexual social classification and identification of the world population.

Resistance tends to evolve as the production of a new sense of social existence, life itself, precisely because the vast concerned population perceives with a growing intensity, that what is at stake here and now is not only their colonixlidad as their never-ending way of existence, but rather and nothing less than their own survival. Another world is possible!

Modernidad, Identidad y Utopía en América Latina

The extreme and increasing social polarization of the world population. The second is about the imposition of that definitive framework on all countries and the whole human population, initially in Latin America through the bloody dictatorship of general Augusto Pinochet in Chile and later through the governments of Margaret Thatcher and Ronald Reagan in Britain and the U.

This relationship implied, on the one hand, a reduction of the need for living and individual work force and consequently for paid labor as structurally inherent to capital in that new period. It is this historical context, where it is necessary to locate the whole debate and elaboration podeer the proposition of Bien Vivir. More information on quijani work can be accessed here.

Following, it is most of all about admitting this open question, not only in debate, but also in the everyday social praxis of populations who decide to warp and inhabit historically this new possibility of social existence.

He ooder known for having developed the concept of “colonially of power” and his body of work has been influential in the fields of decolonial studies and critical theory. It will be necessary to demarcate the alternatives, as well as in Latin-American Spanish, as in the most common variants of Quechua in South America and in Aymara.

The re-privatization of public spaces, mainly the State; 2. The differences cannot be merely linguistical but rather conceptual. In that way, the defense of human life and its conditions on the planet becomes the new sense for resistance struggles for an enormous majority of the world population.


Aníbal Quijano

Alternautas Re Searching Development: Consequently, neither the differences nor the identities will be any longer a source or argument for the social inequality of individuals; c. The tendency of communal association of the world population on a local, regional or global scale as a way of producing and managing collective authority directly and, with that precise meaning, as the most efficient mechanism to distribute and redistribute rights, obligations, responsibilities, resources, products, between groups and their individuals, in every area of social existence sex, labor, subjectivity, collective authority and a co-responsibility regarding the relationship with all other living beings and entities on the planet or the whole universe.

In fact, all these populations, without any exception, come from historical experiences of power relationships. The first consists basically in the ultimate imposition of the new financial capital in the control of the global colonial-modern capitalism.

The social equality of heterogeneous and diverse individuals, against the de-equalizing racial and sexual social classification and identification of the world population; b. Also, paradoxically but effectively, the resistance against those forms made it possible to share common historical aspirations against domination, exploitation and discrimination: For the purpose of the present debate, it might be useful to cite only the most important ones.

“Bien Vivir” – Between “Development” and the De/Coloniality of Power — Alternautas

But neither its historical-structural dependency in the Global Coloniality of Power, nor the modes of exploitation and domination inherent to this power model have been eradicated or sufficiently altered in order to make ccolonialidad for a democratic production and management of the State, nor its resources of production, nor the distribution and appropriation of the product.

Las Indias AccidentalesBarcelona, Barataria. The danger of sighing while looking up.

Consequently, neither the differences nor the identities will be any longer a source or argument for the social inequality of individuals. This tendency already began since the end of the second world war as a result wuijano the global repudiation regarding the atrocities of national-socialism and Japanese military authoritarianism. Alternautas is published by Alternautas in London, UK. It would make no sense, though, to wait for colonislidad historically heterogeneous population, which composes the overwhelmingly vast majority of the world, to produce or to take over a universal, homogenous historical imaginary as an alternative to the Global Coloniality of Power.

In this way, a wide range of categories became produced mainly development, underdevelopment, modernization, marginality, participation on the one hand and on the other imperialism, dependency, marginalization, revolutionwhich was deployed in close contact with conflictive and violent movements of and in society that lead to dead-end processes or relatively wuijano, but unfinished, changes in the distribution of power.


At the same time a new model of conflicts came up. In that way and despite their rivalry, both modes of domination, exploitation and conflict converged in a repressive antagonism of the new movements of and in society, particularly regarding the social ethic of labor, gender, subjectivity and collective authority.

An updated version in: We are then deep within a historical process of a complete reconfiguration of the Global Coloniality of Power, the hegemonic power model of the planet. The hyperfetishization of the market, even more than of the product; 6.

The egalitarian redistribution of resources and products, tangible and intangible, of the world between the world population; f. Eel hyperfetishization of the market, even more than of the product.

What is more, precisely after pdoer second World War, this power model entered a long period of decisive changes on a global scale. A new issue of our Alternautas The central tendencies of that process consist, in a brief overview, in:. Unemployment ceased to be a temporary or cyclical problem.

The re-privatization of public spaces, mainly the State. Alternautas is a blog dedicated to Pider American critical development thinking. The mercantilization of subjectivity and life experiences of individuals, mainly of women. It is pertinent to summarize those:.

The whole extensive historical formational process of the Global Coloniality of Power has entered a deep crisis. Such experiences of power relations are without any doubt different between each other and regarding the Coloniality of Power, but nevertheless possible common experiences of colonization. Universidad Ricardo PalmaNr. Since the end of the 20th century, a growing proportion of the victims of that power model began to resist these tendencies in virtually the whole world.

Such a discovery implies necessarily that one cannot defend human life on earth without defending at the same time and in the same movement the conditions of the very life on earth.

And there is, of course, a huge body of literature available in that regard. This would not even be conceivable taking only into account the population of Latin America or the Americas as a whole. The mercantilization of subjectivity and life experiences of individuals, mainly of women; 8.

The Battle for Paradise: