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Showing 131 to 138 of 138 (0.026 seconds)Spelling suggestions: "subject:"[een] COLONIALITY"" "subject:"[enn] COLONIALITY""
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Circuitos, perturbaciones y transformaciones de la modernidad/colonialidad : análisis discursivo en contextos chilenos y canadiensesSmith, Sara 08 1900 (has links)
La présente étude constitue une analyse comparative de discours qui articulent la problématique de l’héritage coloniale et des réclamations autochtones au Chili et au Canada : des livres de texte de sciences sociales, des discours d’opinion et des discours autochtones. Nous proposons que les similitudes surprenantes qui ont été révélées par les contextes nationaux canadiens et chiliens peuvent être expliquées, en partie, par leur articulation avec le discours globalisé de la modernité/colonialité. D’une part, les textes scolaires et les discours d’opinion font circuler des éléments discursifs de la modernité, tout en reproduisant des formes de savoir et de dire coloniaux. D’autre part, les discours autochtones se ressemblent entre eux dans la mesure où ils interpolent la modernité/colonialité transformant ainsi les termes d’engagement interculturel. Bien que les états canadiens et chiliens renforcent leur engagement à l’égard de la réconciliation avec les Autochtones durant les dernières décennies, les conflits interculturels continuent à se produire en impliquant toujours les mêmes acteurs : l’état, différents peuples autochtones, des entreprises privées, ainsi que des membres de l’élite intellectuelle, politique et patronale. En prenant en compte cette situation, l’objectif de cette thèse vise à mieux comprendre pourquoi ces conflits, loin d’être résolus, continuent à se reproduire. Dans ces deux pays, la problématique des conflits interculturels est fondamentalement mise en rapport avec la question des droits territoriaux et, par conséquent, sont inséparables de la question de l’héritage coloniale des états nationaux canadien et chilien. Pourtant cette dimension coloniale des conflits a tendance à être cachée autant par la rhétorique multiculturelle du discours national que par les polarisations produites par l’opinion publique, lesquelles ont l’habitude d’encadrer la problématique par des notions binaires, telles que « civilisation/barbarie » ou « authenticité/illégitimité ». De plus, on peut considérer l’ouest du Canada et le sud du Chili comme étant des contextes comparables, puisque ceux-ci ont été colonisés avec la base du discours moderne du progrès et de la civilisation, qui a servi à légitimer l’expansion de l’état national au dix-neuvième siècle. Cependant, il n’existe que très peu d’études qui comparent les productions discursives relatives aux relations interculturelles entre Autochtones et non Autochtones dans les contextes canadiens et chiliens, possiblement à cause des différences linguistiques, sociohistoriques et politiques qui paraissent insurmontables. / The present study constitutes a comparative analysis of discourses that articulate issues related to both Indigenous land claims and the colonial legacy of Chile and Canada. Specifically, we analyze social science textbooks, opinion discourses and Indigenous discourses. Our analysis shows that there are striking similarities between the Canadian and Chilean national contexts. We propose that these can be explained, in part, by their relationship with the global discourse of modernity/coloniality. On the one hand, textbooks and opinion discourses circulate discursive features of modernity, thus reproducing colonial forms of knowledge and speaking. On the other hand, the Indigenous discourses we exam seem to resemble each other to the extent that they interpolate the discourse of modernity/coloniality, thereby transforming the terms of intercultural engagement. Despite efforts, in recent decades, by the Canadian and Chilean states towards reconciliation with Indigenous peoples, social conflicts persist, involving the same actors as always: the state, different indigenous communities, private companies, and intellectual, political and business elites. In light of this situation, this thesis aims to better understand why these conflicts, far from being resolved, continue to occur. In these two countries, the issue of intercultural conflict primarily invoves the question of land rights. In this sense, the reproduction of conflict is inseparable from the colonial legacy of the Canadian and Chilean national states. This colonial dimension of conflict, however, is usually made obscure by both the multicultural rhetoric of national discourse and the polarizations produced by public opinion discourses, both of which tend to frame the question of land rights in terms of binary notions, such as “civilization/barbarism”, or “authenticity/illegitimacy.” Furthermore, western Canada and southern Chile can be considered comparable contexts, as they were colonized on the basis of the modern discourses of progress and civilization, which served to legitimize the expansion of the nineteenth-century nation state. However, there are few studies comparing the discursive productions related to the intercultural relationship between Indigenous and non-Indigenous Canadians and Chileans. This is perhaps due to a perception of insurmountable linguistic, socio-historical and political differences between the two countries. / El presente estudio constituye un análisis comparado de discursos que articulan la problemática de la herencia colonial y de los reclamos indígenas en Chile y Canadá: libros de texto de ciencias sociales, discursos de opinión y discursos indígenas. Ahí se plantea que las similitudes sorprendentes que se han encontrado entre los contextos nacionales canadienses y chilenos pueden ser explicadas por su articulación con el discurso globalizado de la modernidad/colonialidad. Por un lado, los textos escolares y los discursos de opinión hacen circular rasgos discursivos de la modernidad, reproduciendo formas de saber y de decir coloniales. Por otro lado, los discursos indígenas se parecen entre sí en la medida en que interpolan la modernidad/colonialidad, transformando así los términos del compromiso intercultural. A pesar del esfuerzo de reconciliación de los estados canadiense y chileno con los pueblos indígenas en las últimas décadas, siguen produciéndose conflictos sociales, involucrando a los mismos actores de siempre: el estado, distintos pueblos indígenas, las empresas privadas y la elite intelectual, política y empresarial. Teniendo en cuenta esta situación, el objetivo de esta tesis apunta a entender mejor por qué estos conflictos, lejos de resolverse, continúan reproduciéndose. En estos dos países, la problemática de los conflictos interculturales está relacionada fundamentalmente con la cuestión de los derechos territoriales y, en consecuencia, son indesligables de la herencia colonial de los estados nacionales canadiense y chileno. Esta dimensión colonial de los conflictos, sin embargo, suele ser ocultada tanto por la retórica multicultural del discurso nacional como por las polarizaciones producidas por la opinión pública, las cuales tienden a enmarcar la problemática según nociones binarias, como la de “civilización/barbarie”, o “autenticidad/ilegitimidad”. Además, el oeste de Canadá y el sur de Chile pueden considerarse comparables, ya que fueron colonizados sobre la base del discurso moderno del progreso y la civilización, el cual sirvió para legitimar la expansión del estado nacional decimonónico. A pesar de esto, existen pocos estudios que comparen las producciones discursivas de las relaciones interculturales entre indígenas y no indígenas en los contextos canadienses y chilenos, posiblemente debido a las diferencias lingüísticas, sociohistóricas y políticas que parecieran insuperables.
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The Role of Emotions in Ontological Conflicts : A Case Study of the Territorial Conflict Between the State of British Columbia, Coastal GasLink, and the Wet’suwe’tenGálvez Campos, Byron Alejandro January 2021 (has links)
For almost two decades, Coastal GasLink, with the support of the State of British Columbia (B.C.), Canada, has sought to build a hydrofracking gas pipeline, which would cross a large part of Wet’suwet’en Nation’s territories. Faced with this, the different clans that make up the Nation, under the governance system of the Hereditary Chiefs, have expressed their disagreement, demonstrating that the environmental assessment and decision-making processes overlooked their deep relationship with the Yintakh (their territory). Drawing on a methodological approach that involved visual ethnography and combined content and narrative analysis, my research aims to analyze the role that emotions play in the territorial-ontological conflict between the State of B.C., Coastal GasLink, and the Wet’suwet’en. The combination of content and narrative analysis helped decipher and understand how people express everyday practices and construct and perform their identity amid the conflict. In facing COVID-19 pandemic limitations, visual ethnography provided an alternative to fieldwork. Using online available audiovisual material, through which I was able to keep a phenomenological approach, I used my senses (visual and auditory) to analyze body movements, tone of voice, and language. The theoretical approach to the conflict was from that of political ontology and emotional political ecologies (EmPEs). To answer my first research question: how is the conflict of interest an ontological conflict? I articulate a framework made up of Ingold’s phenomenology, Blaser’s ontological conflicts, and Escobar's studies of culture as a radical difference. To answer my second research question: what is the role that emotions play in the conflict? I build on the spiderweb, a metaphor developed by Ingold, to expand the scope of González-Hidalgo’s emotional political ecologies. I demonstrate that the processes of political inter-subjectivation sought at the Unist’ot’en Healing Center help understand, on the one hand, the worry, frustration, and stress of the Wet'suwet'ens facing the world-creating practices of Coastal GasLink and the State of B.C. On the other hand, the Healing Center reveals how the affections for the other-than-human and their relational world inform Wet’suwet’en resistance. Lastly, I unveil how Coastal GasLink and the Ministry of Aboriginal Rights and Reconciliation, through discourses and practices of inclusion and gender equality, seek to blur radical cultural differences, delegitimize the Wet’suwet’en pre-colonial governance system, and create affections for the Western-modern world.
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Decolonising the figure of Sophie : a Fanonian analysis of Mary Sibande’s contemporary visual artworksNkosinkulu, Zingisa 12 1900 (has links)
My study is a theoretical intervention of the South African contemporary visual art of Mary Sibande. It focuses on the figure of Sophie representing the maid in three series; namely, Sophie-Elsie, Sophie-Merica, and Sophie-Velucia. The study applies Frantz Fanon’s thought to the understanding of the figure of Sophie while emphasising the themes of naming, the human subject, and presence-absence. The theoretical framework of this thesis is a decolonial epistemic theory, which is used as a lens to understand Fanon’s political
thoughts. I argue that the themes of naming, human subject, and presenceabsence are inherent in Fanon’s thought. These thematic areas give a better understanding of the existential questions of the figure of Sophie in the antiblack Manichean world. It is important to unpack the figure of Sophie as a Manichean figure who represents the crossing of two different worlds – the white world and the black world, Africa and Europe. The study highlights the importance and relevance of reviving Fanon’s thought concerning decolonial contemporary African art and establishing other tools of interpretation necessary to understand decolonial aestheSis. The thrust of this thesis is to
deploy decolonial epistemic theory as a theoretical framework to the Fanonian understanding of the figure of the three Sophies that embody the modern/colonial predicament of the figure of the maid and blackness. / Art History, Visual Arts and Musicology / Ph. D (Art)
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Colonial and renaissance hybrid strategies. Performativity, staging, orality, discursivity and historiographical representation by the Inca Garcilaso de la Vega: the Hayden White of the 17th centuryToro, Alfonso de 21 June 2022 (has links)
The essay studies the performance and staging of memory in the Comentarios Reales de los Incas by Garcilaso de la Vega el Inca, from a post-colonial perspective. Its analyze Garcilaso´s construction of history based on his individual and collective historical experiences with the goal to establish his authority and erudition and legitimate the Inca Empire as a magnificent civilization comparable to the highest European cultures of Antiquity and Modern times. / El ensayo estudia la performamcia y escenificación de la memoria en los Comentarios Reales de los Incas de Garcilaso de la Vega el Inca, desde una perspectiva postcolonial. Se analiza la construcción de la historia por parte de Garcilaso a partir de sus experiencias históricas individuales y colectivas con el objetivo de establecer su autoridad y erudición y así legitimar el Imperio Inca como una grandiosa civilización, comparable a las más grandes culturas europeas de la Antigüedad y de la Modernidad. / Der Beitrag untersucht die Performierung und Inszenierung von Erinnerung in den Comentarios Reales de los Incas von Garcilaso el Inca aus einer postkolonialen Perspektive. Er widmet sich Gar-cilasos Geschichtskonstruktion, die auf seinen individuellen und kollektiven historischen Erfahrungen beruht und darauf abzielt, seine Autorität und Gelehrsamkeit zu begründen, um so mit das Inkareich als eine großartige Zivilisation zu legitimieren, die mit den höchsten europäischen Kulturen der Antike und der Neuzeit vergleichbar wäre.
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I learn where I am : Decolonial exploration of institutional responses to diversity in Swedish universitiesDella Rosa, Asia January 2021 (has links)
The work presented aims to analyse the dynamics of power and inequality within the Swedish academic space, and to do so considers the growing diversity of the Swedish academic composition, in the light of increasing internationalisation and a more recent commodification of higher education (HE). Through a critical discourse analysis of official documents published by the five largest Swedish universities, concerning internationalisation-oriented strategies, documents promoting equal opportunities and guidelines governing discrimination, I reflect on the spaces reserved for concepts such as diversity, interculturality and equal opportunities. To do so, I align myself with a decolonial approach, which questions places of epistemic enunciation, revealing inherent power dynamics represented by coloniality. I intend to argue that a decolonial perspective provides me with the lenses through which to analyse the power structures that still foster a colonial attitude in Swedish academia. The increasing internationalisation of Swedish universities and the way in which this internationalisation it is presented are, in my opinion, in tension with current policies that encourage and monitor equal opportunities. While on the one hand there is a tendency to build an increasingly international, global, and diverse university, on the other hand there is a lack of attention to diversity itself, to inequalities, equal opportunities, and potential discriminations. This tension helps to produce and reproduce power dynamics within the academic context, where the potentially global university does not invest enough resources in recognising and critically naming the differences that, even when unnamed, exist between all those who occupy the physical academic space. This tendency, I intend to argue here, is to be understood in the light of Swedish twofold tendency: on the one hand, a type of hegemonic feminism based on whiteness, heteronormativity and marginalisation of the other is produced and reproduced; on the other hand, such feminism, which proposes itself as the bearer of universal equal opportunities, contributes to the exclusion of other pluriversal subjectivities, excluded because they are racialised and do not belong to the nation-state in the strict sense - to which such feminism is in its nature closely linked.
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Wait here and be grateful - The illusion of colonial hospitality and the decolonial resistance of asylum seekers in the Netherlandsvan Schaik, Valerie January 2023 (has links)
This thesis addresses the pervasive influence of coloniality in the lived experiences of asylum seekers in the Netherlands. Based in intersectional and decolonial feminist theories and methodology, my aim was to centre the silenced narratives of this marginalised group. By highlighting the conditional nature of hospitality, which perpetuates the asymmetrical power imbalance between the superior ‘host’ and inferior ‘guest’, the aim was to show how coloniality impacts the social and ethical dimension of the lives of asylum seekers in the Netherlands. Simultaneously, I tried, together with the research participants, to find decolonial options to resist this coloniality, while proposing alternatives for a more humane and equitable decolonial otherwise. After conducting conversations with six asylum seeker men, I found that they face multiple colonial encounters on a daily basis, presenting in exclusionary patterns of racialization and victimisation, systems of control that erode their agency, while leaving them in a liminal state of uncertainty. With the use of thematic analysis, I concluded that decolonial resistance against this means the right to speak out, the right to refuse assimilation and the establishment of community that is grounded in relationality and pluriversality, rejecting the conditional nature of the existing colonial system, while welcoming everybody not as just guests, but as full members who are capable of co-creating a better, hospitable society and decolonial future.
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Ditos e feitos de troncos velhos TremembÃs de Almofala - CE: saberes que brotam da terra, do cÃu, dos rios e do marEleomar dos Santos Rodrigues 19 December 2016 (has links)
nÃo hà / Eu e os tremembÃs. De encontros e reencontros nasce o desejo de pesquisa, feita em parceria como a danÃa do torÃm. Nesse movimento, busco compreender os modos de aprender-ensinar dos troncos velhos tremembÃs de Almofala - CE com relaÃÃo aos saberes da tradiÃÃo, que âbrotamâ da terra, do cÃu, dos rios e do mar, e que se materializam nos seus ditos e feitos. Quantos encantamentos e ensinamentos nos trazem os troncos velhos: a palavra, o silÃncio, o gesto, o conselho, âo carÃoâ, tudo à transmissÃo. E as Escolas IndÃgenas TremembÃs (EITâs), o que estÃo a fazer para preservar e dar continuidade a esses saberes? Para me ajudar nessa danÃa, convido para a roda de torÃm pensa-danÃadores, com a qual dialogo, compondo, assim, o cÃrculo teÃrico. SÃo eles: Freire (1983,2001); Figueiredo (2007,2015); BrandÃo (1993,2020); Oliveira Jr (1988); Larrosa (2015); Benjamim (1994); Bosi (1994); Quijano (2005) e Walsh (2008), dentre outros. Juntos fazemos um âtorÃm dialÃgicoâ para tratarmos de saber de experiÃncia, dialogicidade e (des)colonialidade. âOs troncos velhosâ marcam os passos da danÃa e nos contam vÃrias histÃrias. Depois, eu as reconto, ou seja, empresto a minha escrita para mostrar os modos de aprender-ensinar que acontecem a partir da convivÃncia familiar e comunitÃria, por intermÃdio da providÃncia divina e das experiÃncias com os elementos da natureza. / Eu e os tremembÃs. De encontros e reencontros nasce o desejo de pesquisa, feita em parceria como a danÃa do torÃm. Nesse movimento, busco compreender os modos de aprender-ensinar dos troncos velhos tremembÃs de Almofala - CE com relaÃÃo aos saberes da tradiÃÃo, que âbrotamâ da terra, do cÃu, dos rios e do mar, e que se materializam nos seus ditos e feitos. Quantos encantamentos e ensinamentos nos trazem os troncos velhos: a palavra, o silÃncio, o gesto, o conselho, âo carÃoâ, tudo à transmissÃo. E as Escolas IndÃgenas TremembÃs (EITâs), o que estÃo a fazer para preservar e dar continuidade a esses saberes? Para me ajudar nessa danÃa, convido para a roda de torÃm pensa-danÃadores, com a qual dialogo, compondo, assim, o cÃrculo teÃrico. SÃo eles: Freire (1983,2001); Figueiredo (2007,2015); BrandÃo (1993,2020); Oliveira Jr (1988); Larrosa (2015); Benjamim (1994); Bosi (1994); Quijano (2005) e Walsh (2008), dentre outros. Juntos fazemos um âtorÃm dialÃgicoâ para tratarmos de saber de experiÃncia, dialogicidade e (des)colonialidade. âOs troncos velhosâ marcam os passos da danÃa e nos contam vÃrias histÃrias. Depois, eu as reconto, ou seja, empresto a minha escrita para mostrar os modos de aprender-ensinar que acontecem a partir da convivÃncia familiar e comunitÃria, por intermÃdio da providÃncia divina e das experiÃncias com os elementos da natureza. / I and the tremembÃs. From encounters and re-encounters the desire to research is born, a research done in partnership, like the torÃm dance. In this movement, I search to understand the ways of learning-teaching of the old trunks from Almofala â CE in relation to the knowledge of the tradition that âsproutâ from the land, from the sky, from the rivers and from the sea, and that materializes in their sayings and deeds. So many enchantments and teachings the old trunks bring us: the speech, the silence, the gesture, the advice, the âlong faceâ, everything is transmission. What about the TremembÃs Indigenous Schools (Escolas IndÃgenas TremembÃs â EITâs), what are they doing to preserve and give continuinity to this knowledge? To help me in this dance, I invite to the torÃm circle the thinking-dancers, with wich I dialogue, thereby composing the theoretical circle. They are: Freire (1983,2001); Figueiredo (2007,2015); BrandÃo (1993,2020); Oliveira Jr (1988); Larrosa (2015); Benjamim (1994); Bosi (1994); Quijano (2005) e Walsh (2008), among others. Together we make a âdialogical torÃmâ in order to know about experience, dialogicity and (dis)coloniality. âThe old trunksâ set the tone of the dance and tell us many stories. Later on, I re-tell them, that is, I lend my writing to show the ways of learning-teaching that stem from family and community conviviality, from divine providence intervention and from the experiences with the elements of nature. / I and the tremembÃs. From encounters and re-encounters the desire to research is born, a research done in partnership, like the torÃm dance. In this movement, I search to understand the ways of learning-teaching of the old trunks from Almofala â CE in relation to the knowledge of the tradition that âsproutâ from the land, from the sky, from the rivers and from the sea, and that materializes in their sayings and deeds. So many enchantments and teachings the old trunks bring us: the speech, the silence, the gesture, the advice, the âlong faceâ, everything is transmission. What about the TremembÃs Indigenous Schools (Escolas IndÃgenas TremembÃs â EITâs), what are they doing to preserve and give continuinity to this knowledge? To help me in this dance, I invite to the torÃm circle the thinking-dancers, with wich I dialogue, thereby composing the theoretical circle. They are: Freire (1983,2001); Figueiredo (2007,2015); BrandÃo (1993,2020); Oliveira Jr (1988); Larrosa (2015); Benjamim (1994); Bosi (1994); Quijano (2005) e Walsh (2008), among others. Together we make a âdialogical torÃmâ in order to know about experience, dialogicity and (dis)coloniality. âThe old trunksâ set the tone of the dance and tell us many stories. Later on, I re-tell them, that is, I lend my writing to show the ways of learning-teaching that stem from family and community conviviality, from divine providence intervention and from the experiences with the elements of nature.
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Surrogatmodern och den mänskliga värdigheten : En diskursanalys av den statliga utredningen om surrogatmoderskap, ur ett kritiskt postkolonialt feministiskt perspektivZanzi Ferrando, Diana January 2019 (has links)
Uppsatsen undersöker hur ”SOU 2016:11 Olika vägar till föräldraskap” formulerar problemet med surrogatmoderskap, vilka subjektspositioner som kan urskiljas i utredningen och analyserar den ut ett kritiskt postkolonialt feministiskt perspektiv. Utredningen utgår ifrån mänsklig värdighet, autonomi och barnets bästa vilket uppsatsen belyser får konsekvenser för hur problemet med surrogatarrangemang porträtteras olika beroende på om surrogatmodern och barnet är från det globala syd eller det globala nord. Utgångspunkterna är centrala när surrogatmodern och barnet från det globala nord lyfts men får inte samma roll gällande surrogatmodern och det barn hon föder. Vidare undersöks hur subjektspositioner formuleras utifrån emotionell/icke-emotionell, sårbar/icke-sårbar, skyddsvärd/icke-skyddsvärd och blottlägger hur den svenska surrogatmodern och det inrikesfödda barnet konstrueras som emotionella, sårbara och skyddsvärda vilket skiljer sig från hur den utländska surrogatmodern och det utrikesfödda barnet konstrueras. Dessa omges att tystnad vilket får konsekvenser för hur de porträtteras och för vilka åtgärder som föreslås. Uppsatsen bidrar till en utveckling av tidigare forskning med ett tillägg av nyckelordet skyddsvärd för att undersöka konstrueringen av surrogatmödrar. Uppsatsen visar att begreppet är relevant genom att materialet visat på delvis konstuering av emotionell och sårbar men inte skyddsvärd och att detta påverkat resultat och åtgärder. Vidare stärker uppsatsen tidigare forskning som menar att utgångspunkten mänsklig värdighet verkar för en avhumanisering av surrogatmödrar från det globala syd samt att synen på biologi varierar beroende på var ett barn föds. Uppsatsen bygger vidare på tidigare forskning som menar att uttryckt rationalitet och brist på emotion resulterar i en avhumanisering, genom att blottlägga hur det kan räcka med att subjektspositionerna möts av tysthet för att uppnå samma resultat. Detta arbete belyser hur olika subjektspositioner framställs olika i den statliga utredningen och hur koloniala idéer hänger kvar och påverkar underlag till svensk lagstiftning, samt blottlägger vilka konkreta konsekvenser detta kan få för lagförslag och för surrogatmödrar i det globala syd samt de barn de föder.
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