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This thesis seeks to properly identify and illuminate the disciplinary practices of the K-12 classroom that necessitate, cultivate, and perpetrate colonial violence to maintain the established order (anti-Black racism) of our modern American society. To accomplish this, the relationship between the white teacher and non-white student is problematized by combining the conceptual frameworks of George Yancy’s white gaze and Maria Lugones’ racist/colonial gaze. This analysis highlights the ulterior motives of the “teacher look,” an action that utilizes shame to instruct students on how to behave properly in the classroom, through the authoritative role of whiteness in managing knowledge, understanding, and subjectivity. From these conclusions, it is shown that whiteness is granted perceptual authority over the Other through the rhetoric of modernity. This rhetoric disillusions the public of the ideological structures that ensure white supremacy and the white subject as a self-contained substance existing independent of some Black qua inferior. In attempting to overcome this disillusioned state, multiple decolonial avenues and pedagogical practices are employed to dismantle the authoritative role of whiteness and the instrumentality of shame in the disciplinary prospects of the “teacher look.” By approaching the problem of race in America through the disciplinary mechanism of its education system, this project seeks not only to ascertain the institutional and systematic ways that white teachers and white students uphold and inscribe racist ideology through their social practices and relationships, but also to empower students of color to resist and transcend the limitations imposed upon them from the white world.

This thesis is a meditation on liberatory futures for colonized pasts. It begins with a history of the imperial relationship between the US and the Philippines and how coloniality took root in the lives of Filipinos. The second chapter explores the critique of imperialism offered in post/colonial cultural productions by Manuel Ocampo and his location within the museum, as a constitutive site of modernity. The third chapter explores the project of de-coloniality and the role of ritual and imagination.

Text in English / Through an in-depth analysis of selected texts, this study engages with the ways in which Ogun is reimagined by recent selected Nigerian playwrights. Early writers from this country, influenced by their modernist education, misrepresented Ogun by presenting only his so-called negative attributes. Contemporary writers are reconceptualising him; it is the task of this thesis to demonstrate how they are doing so from a decolonial perspective. These alleged attributes represent Ogun as a wicked, bloodthirsty, arrogant and hot tempered god who only kills and makes no positive contribution to the Yoruba community. The thesis argues that the notion of an African god should be viewed from an Afrocentric perspective, not a Eurocentric one, which might lead to violence or misrepresentation of him. The dialogue in the plays conveys how the playwrights have constructed their main characters as Ogun representatives in their society. For example, Mojagbe and Morontonu present Balogun, the chief warlord of their different community; both characters exhibit Ogun features of defending their community. The chosen plays for this study are selected based on different notions of Ogun, the Yoruba god of iron and war, presented by the playwrights. A closer look at the primary materials this thesis explores suggests Ogun’s strong connection with rituals and cultural festivals. These plays exemplify African ritual theatre. Being a member of the Yoruba ethnic group, I have considerable knowledge of how festivals are performed. The Ogun festival is an annual celebration among the Yoruba, where African idioms of puppetry, masquerading, music, dance, mime, invocation, evocation and several elements of drama are incorporated into the performances. The selected plays critiqued in this thesis are Mojagbe (Ahmed Yerima, 2008), Battles of Pleasure (Peter Omoko, 2009), Hard Choice (Sunnie Ododo, 2011), and Morontonu (Alex Roy-Omoni, 2012). No in-depth exploration has previously been undertaken into the kinds of textual and ideological identities that Ogun adopts, especially in the selected plays. Therefore, using a decolonial epistemic perspective, this study offers a critical examination of how the selected Nigerian playwrights between the years 2008 and 2012 have constructed Ogun, the Yoruba god of iron. Such a perspective assists in delinking interpretations from the modernised notions mentioned above, in which Ogun is sometimes a paradoxical god. Coloniality is responsible for such misinterpretation; the employed theoretical framework is used to interrogate these notions. The research project begins with a general introduction locating Ogun in Yoruba mythology, which forms the background to how the god is being constructed in Yorubaland. Also included iii in this first chapter is a discussion on a decolonial perspective, the principles of coloniality, the aims and objective of the study, and the relevant literature review. Thereafter, chapter two focuses on Battles of Pleasure and argues that the play re-imagines Ogun as a god of peace and harvest as opposed to a god of war and destruction. Chapter three discusses how Ododo’s Hard Choice reconceptualises Ogun as a god of justice, in contrast to him being interpreted as a god who engages in reckless devastation of life. Chapter four explores Ogun’s representation in Yerima’s Mojagbe as a reformer who gives human beings ample time to change from their wayward course to a course that he approves. In chapter five, Ogun’s reconception as a remover of obstacles in Roy-Omoni’s Morontonu is examined. The study concludes with a discussion on how Africans should delink themselves from a modernist Eurocentric perspective and think from an Afrocentric locus of enunciation. / English Studies / D. Litt. et Phil.(English)

Orientador: Pereira da Silva Marcia / Resumo: Ao longo do século XX, a espacialidade que se constituiu estado de Rondônia foi, de forma recorrente, objeto de narrativas que a percebiam como espaço vazio, lugar de natureza bravia e selvagem a ser domado e civilizado. A busca por dar conta dessas missões – primeiro civilizatória, depois modernizadora – em projetos iniciados e propagados pelo estado brasileiro, levou à migração de agentes diversos a estas localidades. Ao produzirem narrativas sobre essa trajetória, estes sujeitos costumam fazê-lo a partir de elementos comuns a determinado imaginário ambivalente (HARTOG [1980] 2014) que situa a Amazônia, no geral, e Rondônia, em específico, entre o paraíso e o inferno terrestres, como lugares ermos e terra da promissão. Tal perspectiva foi consagrada em diferentes campos: imprensa, historiografia, memória, e literatura. Ao tomar parcela relevante dessas produções como fontes, esta investigação buscou evidenciar: elementos correspondentes às ações de ocupação ensejadas; e a maneira como as mesmas são narradas pelos migrantes sob as perspectivas do alargamento das fronteiras, do desbravamento, do pioneirismo, da edificação do progresso. Tomando o conceito de cultura política (BERSTEIN, 1998; 2009), objetivou-se compreender a emergência e a representação de imaginários de civilização e modernização na espacialidade referida no decorrer do século passado. A pesquisa realizada indica que essas representações têm levado a termo um regime historiográfico específico na forma de narr... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: Throughout the twentieth century, the spatiality that constituted the state of Rondônia was, in a recurrent way, the object of narratives that perceived it as an empty space, a wild and wild place to be tamed and civilized. The search for these missions - first civilizing, then modernizing - in projects initiated and propagated by the Brazilian state, led to the migration of different agents to these localities. In producing narratives about this trajectory, these subjects usually do so from elements common to an ambivalent imaginary (HARTOG [1980] 2014) that places Amazonia in general and Rondônia, in particular, between terrestrial paradise and hell , as idle places and land of promise. This perspective exist in different fields: press, historiography, memory, and literature. When taking a relevant portion of these productions as sources, this research evidence: elements corresponding to the occupation actions taken; and the way narrated by migrants under the prospect of extending frontiers, clearing, pioneering, and building progress. Taking the concept of political culture (BERSTEIN, 1998; 2009), the objective was to understand the emergence and representation of imagery of civilization and modernization in the spatiality referred to in the course of the last century. The research carried out indicates that these representations have led to the conclusion of a specific historiographic regime in the form of narrating the colonization of the so-called Amazonian voids, re-up... (Complete abstract click electronic access below) / Resumen: A lo largo del siglo XX, la espacialidad que se constituyó en el estado de Rondônia fue, de forma recurrente, objeto de narrativas que la percibían como espacio vacío, lugar de naturaleza brava y salvaje a ser domado y civilizado. La búsqueda por dar cuenta de esas misiones – primero civilizadora, después modernizadora – em proyectos iniciados y propagados por el estado brasileño, llevó a la migración de agentes diversos a estas localidades. Al producir narraciones sobre esa trayectoria, estos sujetos suelen hacerlo a partir de elementos comunes a determinado imaginario ambivalente (HARTOG [1980] 2014) que sitúa la Amazonia, en general, y Rondônia, en específico, entre el paraíso y el infierno terrestres , como lugares ermos y tierra de la promesa. Tal perspectiva fue consagrada en diferentes campos: prensa, historiografía, memoria, y literatura. Al tomar parte relevante de esas producciones como fuentes, esta investigación buscó evidenciar: elementos correspondientes a las acciones de ocupación que se plantean; y la manera como las mismas son narradas por los migrantes bajo las perspectivas de la ampliación de las fronteras, del desbravamiento, del pionerismo, de la edificación del progreso. Tomando el concepto de cultura política (BERSTEIN, 1998, 2009), se objetivó comprender la emergencia y la representación de imaginarios de civilización y modernización en la espacialidad referida a lo largo del siglo pasado. La investigación realizada indica que esas representaciones han... (Resumen completo clicar acceso eletrônico abajo) / Doutor

De Toussaint Louverture à Fanny – l'héroïne du roman de Marie Ndiaye En Famille– l'emploi et la réception des mots « noir » ou « nègre » correspondent soit à une lutte de la reconnaissance réciproque entre le maître et l'esclave soit à la révolte du sujet noir qui impose son droit à la parole ou encore au déni de cette lutte pour fonder un projet sociétal qui ne repose plus sur l'occultation de l'Autre mais sur un dialogue interculturel. Au XIXème siècle, contrairement aux textes scientifiques qui réifient le sujet nègre afin de le catégoriser, la littérature, quant à elle, promeut l'interaction et l’intersubjectivité en mettant en scène l'appréhension du sujet noir et du sujet blanc au sein de la métropole. L'expérience de l'Ailleurs se vérifie aussi en France où les sujets s'interrogent sur leurs places respectives dans l'espace commun. Si ce siècle est marqué par des valeurs européo-centristes qui rejettent l'humanité du sujet noir, le XXème siècle, quant à lui, révèle, une parole nègre qui les conteste en revendiquant sa dignité. Cependant, les désillusions des indépendances et des départementalisations découvrent aussi bien les limites de l'européocentrisme que celles de cette parole nègre car les essentialismes n'enraient ni la solitude ni le désarroi de l'être. Dans les textes littéraires, scientifiques et politiques, la production et la réception des mots « noir » et « nègre » témoignent des tentatives d'émancipation de la domination de l'Autre pour constituer une poétique et un projet sociétal qui s'appuie sur l'éthique d'un dialogue entre les cultures et entre les genres. / From Toussaint Louverture to Fanny – the heroine of Marie NDiaye novel’s En famille – the use and reception of these words refer either to a struggle for recognition between mas-ters and slaves or to the uprising of the black man who imposes his right to the freedom of speech or the denial of this struggle in order to found a society project which no longer relies on the obliteration of the Other but on an intercultural dialogue. In 19th century, despite the scientific texts reifying the Black man in order to categorize him, literature promotes interac-tion and intersubjectivity by portraying the apprehension of Blacks and Whites. Experiencing each other in France is questioned within a common space. Whereas this century marked by Eurocentrism values denying the humanity of the Black man, the 20th century reveals that the Negro speech puts into question these values by claiming his dignity. After the Second World War however, the independence and the departmentalization brought disillusion, revealing both the limits of Eurocentrism and the word Negro since essentialisms have neither the soli-tude nor the dismay in being. In literature, science and politics, the production of the words « black » and « negro » and its response bears witness to the attempts of the emancipation from the Other’s domination to create a common poetics and society based on a project effi-cient dialogue between culture and genders.

Esta pesquisa, desenvolvida entre os anos de 2014 e 2018, investiga os sentidos de encontros interculturais, principalmente em dois contextos de migração forçada, nas cidades de Pádua, na Itália, e São Paulo, no Brasil. Pesquisas e documentos oficiais europeus veem a interculturalidade em termos de encontros pacíficos e harmoniosos, nos quais a diversidade é apresentada com características inerentemente positivas. Mesmo quando se considera o conflito, o sujeito de enunciação é ausente, produzindo teorizações descorporizadas e violentas. Esta pesquisa de doutorado tem por objetivo desafiar tal forma de entendimento, investigando e problematizando o emaranhamento de sentidos que constitui os encontros em contextos de migração, baseando-se em pensadores latinoamericanos, teorias pós-coloniais e feministas e conceitos decoloniais que se referem à diferença, cultura, onto-epistemologia e identidade, a fim de melhor compreender as influências da Modernidade, do capitalismo, do neoliberalismo e da colonialidade como um discurso imbricado. A pesquisa se vale de encadeamentos que sustentam encontros interculturais entre migrantes e a população local, pautando-se na complexidade do mundo e das palavras em contextos históricos e geográficos localizados, buscando entender como a colonialidade e a ordem geopolítica do mundo atuou sobre e cocriou a interculturalidade. Dados foram gerados por meio de entrevistas, encontros, observação de aulas e análise documental, que foram utilizados como uma ferramenta de provocação de teoria. Os principais resultados apontam para um processo de construção de sentido fortemente influenciado por epistemologias modernas/coloniais, difundidas não apenas entre trabalhadores no campo da migração, mas também entre migrantes; o desejo de reduzir a diferença, tomada em termos de diversidade, por meio de políticas de integração, sem questionar suas bases epistemológicas, buscando uma base essencial comum e incrustada na rede neoliberal; a presença de cisões políticas que têm por objetivo uma reconfiguração dos encontros interculturais; a necessidade de ressignificar ética, justiça social, cidadania transnacional e democracia, através de novas formas/modalidades, vozes e sujeitos no processo do estar-com. / This research, developed between 2014 and 2018, investigates the meanings of intercultural encounters, mainly in a forced migration context in two cities, Padova, in Italy and São Paulo, in Brazil. Both research and official European documents view interculturality in terms of peaceful and harmonious encounters in which diversity is presented with inherently positive features. Even when conflict is considered, the subject of enunciation is absent, producing disembodied and violent theorizations. This PhD research aims to challenge such forms of understanding by investigating and problematizing the entanglement of meanings that constitute encounters in a migration context on the basis of Latin American thinkers, postcolonial and feminist theories and decolonial concepts concerning difference, culture, ontoepistemology and identity, in order to better understand the influences of modernity, capitalism, neoliberalism and coloniality as an entangled discourse. The research explores the threads which underpin intercultural encounters between migrants and local population, grounding them in the wor(l)d complexity of geographical and historical localized contexts, aiming to understand how coloniality and the geopolitical world order performed and cocreated interculturality. Data were generated through interviews, encounters, classroom observation and documental analysis and were used as a provoking-theory tool. The main results point to a process of meaning-making strongly influenced by modern/colonial epistemologies, diffused not only among workers in the field of migration, but also among migrants; the desire to reduce difference, understood in terms of diversity, through integration policies, without questioning their epistemological basis, looking for common essential basis and trapped in the neoliberal net; the presence of political cracks which aim at reconfigurating of intercultural encounters; the need to re-signify ethics, social iustice, transnational citizenship, and democracy through new forms/modalities, voices and subjects in the process of the being-with.

Esta dissertação é o resultado da pesquisa sobre o deslocamento de bolivianos para a cidade de São Paulo a partir de histórias de vida de alguns desses imigrantes. Realizadas para o título de Mestre no Programa de História Social da Faculdade de Filosofia, Letras e Ciências Humanas da Universidade de São Paulo, as pesquisas foram desenvolvidas entre 2009 e 2012. Baseamo-nos na noção de colonialidade do saber, formulado por Boaventura de Sousa Santos, para compreender como os deslocamentos de populações em direção aos centros do capitalismo, que, com a esperança de integrarem-se no mundo globalizado, revelaram as impossibilidades no Século XXI da expansão dos direitos fundamentais. Por meio da História Oral, registramos histórias de vida nas quais foram expostos valores a respeito do mundo contemporâneo, daqueles que, por serem imigrantes, sentem-se como estrangeiros em terras brasileiras. Estes sujeitos, em suas narrativas, demonstraram as faces perversas da globalização e a fragilidade da racionalidade ocidental, a qual não constrói novas dimensões de saberes necessários neste momento histórico. A análise das entrevistas foi feita tendo como referência autores como Abdelmalek Sayad, para quem os deslocamentos são um fato social total, Silvia Rivera Cusicanqui, defensora da revalorização de saberes alternativos à lógica ocidental dominante, e Axel Honneth, que investiga o processo de sociabilização dos sujeitos e as formas de reconhecimento ou desrespeito que dele derivam. Reproduzidas na íntegra, as histórias de vida revelaram a imigração em toda a sua complexidade, por isso elas foram analisadas sob diversos prismas, entre eles: a subcidadania e a vulnerabilidade dos imigrantes indocumentados resultado do não acesso aos direitos fundamentais; o impacto da experiência da migração nas trajetórias individuais; os efeitos do preconceito e a discriminação na identidade dos grupos que ocupam posições subalternas; e, finalmente, a importação de trabalhadores como um mecanismo de produção de desigualdades. Defendeu-se nesse trabalho a idéia da necessidade da interculturalidade, pois saberes tradicionais são tão necessários como os conhecimentos oriundos das novas formas tecnológicas. Uma ecologia do Sul pode representar um novo modo de reinventar as solidariedades perdidas. / This dissertation is the result of the research about Bolivian migration to São Paulo city, having some of migrants life stories as our starting point. The research, carried out for the Master degree in the History Program of the Philosophy, Linguistics and Human Sciences College of University of São Paulo, was developed from 2009 to 2012. The notion of coloniality of knowledge, formulated by Boaventura de Sousa Santos, is fundamental for the understanding of populations displacements forward the centers of capitalism. These people, in the hope of being part of the globalized world, reveal the impossibilities of the expansion of fundamental rights in the 21st century. Through the Oral History methodology, we registered life stories in which appreciations of contemporary world were exposed by those who feel like foreigners in Brazilian lands, because of their immigrant status. These people demonstrated in their narratives the perverse faces of globalization and the fragility of western rationality, which does not build new dimensions of knowledge that are necessary in this historical moment. The analysis of the interviews was done having as references authors like Abdelmalek Sayad, for whom the displacements are a total social fact, Silvia Rivera Cusicanqui, who defends the revalorization of knowledge that are alternative to the dominant western logic, and Axel Honneth, who investigates the socialization process of persons and the ways of recognition or disrespect that derive from it. Reproduced on the whole, the life stories revealed the migration in all its complexity, and for that they were analyzed under varied perspectives: the sub-citizenship and vulnerability of immigrants undocumented -, result of the denied access to fundamental rights; the impact of migration experience in individual journeys; the effects of prejudice and discrimination in the groups identities that occupy subaltern positions in society; and, finally, the importation of workers as a mechanism that produces inequalities. We argued in this paper that intercultural society is necessary, given that traditional cultures and knowledge are as important as the ones that come from the new technologies. A South Ecology can represent a new way of reinventing the lost solidarities.

A geografia de hegemonias e subalternidades pautada na lógica colonial foi atualizada, ganhando complexidade, no contexto pós 2ª Guerra Mundial, com a criação da Organização das Nações Unidas e, com ela, uma agenda de desenvolvimento a ser seguida pelos países do recém rebatizado “3º mundo” que exigia indicadores, relatórios, diagnósticos e, no limite, intervenções diretas. Um dos resultados dessa corrida pela “medição do mundo” foi a sistematização de uma listagem daqueles que seriam seus 50 países mais pobres, inicialmente chamada “lista de países inviáveis” ou “fracassados”. Entre as consequências mais expressivas do ônus de figurar nessa listagem de países está o fato de que, uma vez ali, a soberania nacional fica “relativizada”, dando ensejo a todo tipo de intervenção internacional “terapêutica”, a ser administrada pelas potências do Norte. Assim, entendemos que mesmo o Sul conta com uma periferia ainda mais profundamente subalternizada e silenciada, localizada, em sua maioria, no continente africano, com alguns representantes no Oriente Médio e apenas um caso nas Américas: o Haiti. A questão dessa tese é que esses países “menos avançados” perderam seu “lugar de enunciação”, deslegitimados pelo suposto “fracasso” na execução de um projeto de cuja definição sequer participaram. Não nos parece coincidência o fato de a maioria deles localizar-se no continente africano. A consequência dessa maquinaria é o silenciamento dos saberes e práticas desse continente e sua diáspora, desperdiçados como produtores de alternativas aptas a serem compartilhadas e traduzidas entre os povos do Sul. Esses saberes desperdiçados não se restringem a práticas cotidianas, resultado de saberes tradicionais compartilhados de forma oral entre as gerações (algo que se espera do Sul, que se tolera do Sul e que compõe o acervo imaginário de contribuições possíveis quando se concebe a diferença como corpo dócil), mas também se estendem a saberes tipicamente atribuídos ao Norte, como as narrativas científicas e literárias. Com o intuito de enfrentar esse problema, o presente trabalho de tese está organizado em dois capítulos. No primeiro, apresenta-se um conjunto de vestígios capazes de sugerir que aquilo que se convencionou chamar de pobreza não é um “fato inerte da natureza”, “não está meramente ali”, mas trata-se de uma ideia que porta uma narrativa, um imaginário, uma estética e um vocabulário que lhe dão realidade em e para determinado grupo e contexto histórico-político. A partir da ideia de pobreza como lugar vazio é que o lugar de enunciação do intelectual haitiano – um dos cinquenta países mais pobres do mundo – torna-se, no limite, impossível. No segundo, apresentaremos a obra de intelectuais haitianos como Antenor Firmin, Jean Price-Mars, Jacques Roumain e René Depestre, que desafiaram o cânone europeu, entrando com eles em franca disputa, em um marco que podemos considerar antirracista e anticolonial. / The geography of hegemonies and subalternities based on the colonial logic was updated, gaining complexity, in the post World War II context, with the creation of the United Nations and with it a development agenda to be followed by the countries of the recently renamed "3rd World" that required indicators, reports, diagnoses and, in the limit, direct interventions. One of the results of this race for "measuring the world" was the systematisation of a list of those which would be the 50 poorest countries. Among the most significant consequences of the burden of appearing in this list of countries is the fact that, once there, national sovereignty becomes "relativized", giving place to all kinds of international "therapeutic" intervention, to be administered by the powers of the North. Thus, we understand that even the South has an even more profoundly subalternized and silenced periphery, located mostly in the African continent, with some representatives in the Middle East and only one case in the Americas: Haiti. The point of this thesis is that these "least advanced" countries lost their "place of enunciation", delegitimized by the supposed "failure" in the execution of a project whose definition they did not even participate. It does not seem coincidental to us that most of them are located on the African continent. The consequence of this machinery is the silencing of the knowledge and practices of this continent and its diaspora, wasted as producers of alternatives suitable to be shared and translated among the peoples of the South. These wasted knowledge is not restricted to everyday practices, the result of traditional knowledge shared orally among generations (something that is expected from the South, which is tolerated from the South and which makes up the imaginary collection of possible contributions when the difference is conceived as a docile body), but also extends to the knowledges typically attributed to the North, such as scientific and literary narratives. In order to address this problem, this thesis is organized in two chapters. The first presents a set of traces that suggest that what is conventionally called poverty is not an "inert fact of nature," "it is not merely there," but it is an idea that carries a narrative, An imagery, an aesthetic and a vocabulary that give it reali ty in and for a particular group and historical-political context. From the idea of poverty as an empty place, the place of enunciation of the Haitian intellectual - one of the fifty poorest countries in the world - becomes, in the limit, impossible. In the second, we will present the work of Haitian intellectuals such as Antenor Firmin, Jean Price-Mars, Jacques Roumain and René Depestre, who challenged the European canon, entering with them in frank dispute, within a framework that we can consider anti-racist and anti-colonialist.

Em tempos de globalização neoliberal, a Educação Superior tem sido fortemente afetada pela intensificação de discursos, políticas e práticas de internacionalização. Grande parte das pesquisas pauta-se no entendimento de que internacionalizar seja uma alternativa lucrativa para atender as exigências da globalização. Ao mesmo tempo, pesquisas indicam que internacionalizar a universidade significa mais do que apenas a promoção de mobilidade estudantil, pois seus efeitos trazem benefícios para o mundo interconectado e em constante intercâmbio. Esta pesquisa busca desafiar tais formas de entendimento. Desse modo, investiga e problematiza o emaranhado de sentidos que constituem o cenário da internacionalização da Educação Superior em duas universidades públicas brasileiras. Seu ponto de partida está no pressuposto de que internacionalização, globalização, capitalismo e neoliberalismo estão imbricados e precisam ser analisados criticamente. Com base no programa latino-americano de modernidade/colonialidade, a pesquisa debruça-se em outro paradigma epistemológico, com o intuito de complexificar a forma celebratória de conceituação da internacionalização. Fundamentada no trabalho de pensadores e pesquisadores latino-americanos, especialmente Enrique Dussel, Anibal Quijano, Ramón Grosfoguel, Santiago Castro-Gómez e Linda Alcoff, internacionalização é problematizada a partir dos conceitos de colonialidade do poder, exterioridade, diferença colonial e racismo epistêmico. A pesquisa puxa fios e investiga pistas e rastros do que fundamenta a internacionalização. Sua proposta de análise volta-se ao imbricamento da linha da colonialidade e da linha da nova ordem mundial que materializam no que se define por internacionalização da Educação Superior. Os objetivos gerais da pesquisa são investigar e discutir o papel que políticas de internacionalização desempenham nas instituições participantes, bem como na problematização e ressignificação dos sentidos de ética, justiça social, cidadania global e democracia. Os dados foram gerados por meio de entrevistas, aplicação de questionários e análise documental. Os principais resultados apontam: a) uma mudança de base epistemológica na relação entre Sul e Norte Global, desafiando relações histórico-sociais; b) uma preocupação das instituições brasileiras com a internacionalização local, distanciando-se assim dos entendimentos de internacionalização mais comuns no Norte Global; c) a necessidade de mais atenção, por parte das universidades, na questão da interculturalidade como aspecto central da internacionalização. / In times of neoliberal globalization, Higher Education has been strongly affected by the intensification of discourses, policies and practices of internationalization. In general, researches are based on the understanding that internationalization is a profitable alternative to meet the demands of globalization. At the same time, researches indicate that internationalizing the university means more than just promoting student mobility, as its effects bring benefits to the interconnected and constant exchanging world. This PhD research aims at challenging such forms of understanding. For this reason, it investigates and problematizes the entanglement of senses that constitutes the internationalization scenario of Higher Education in two Brazilian public universities. Its starting point is the assumption that internationalization, globalization, capitalism, and neoliberalism are intertwined and need to be critically analyzed. Based on the Latin American program of modernity/coloniality, this research focuses on another epistemological paradigm, with the intention to complexify the celebratory framework of internationalization. Drawing on the work of Latin American thinkers and researchers, especially Enrique Dussel, Anibal Quijano, Ramón Grosfoguel, Santiago Castro-Gómez and Linda Alcoff, internationalization here is problematized from the concepts of coloniality of power, exteriority, colonial difference, and epistemic racism. The research draws on threads and investigates clues and traces of what underpins internationalization. Its analysis looks at the entanglement of the line of coloniality and the line of the new world order that materializes what is defined as internationalization in Higher Education. The main research goals are to investigate and to discuss the role that internationalization policies play in the investigated institutions, as well as to problematize and re-signify ethics, social justice, global citizenship, and democracy. Data were generated through interviews, questionnaires, and documental analysis. The main results point to: a) a change of epistemological basis in the relationship between Global South and Global North, challenging the historical and social forms of relationship; b) a concern from the Brazilian institutions regarding the local internationalization, thus distancing themselves from the most common internationalization understandings in the Global North; c) the need for more attention by universities on interculturality as a central aspect of internationalization.