This article aims to understand the training process of history undergraduates,to see if there are decolonial curricular practices to combat racism at the Centro Universitário e Faculdade Projeção(UniPr...This article aims to understand the training process of history undergraduates,to see if there are decolonial curricular practices to combat racism at the Centro Universitário e Faculdade Projeção(UniProjeção)in the Federal District,to understand how coloniality has corroborated the exclusion of different epistemologies and the erasure of different cultures,and how this exclusionary process of coloniality interferes in the training of history teachers.In order to combat this practice,we are looking for alternatives that can break these suppressions carried out by Europeans.In this way,we turn to decolonial ideas that aim to break with the logic of coloniality.We can conclude that these practices are poorly developed in the institution,so we proposed active problem-based methodology and music as a didactic resource.As playful educational tools that strengthen the teaching-learning process,they are active agents in the decolonial work of combating racism,and it is essential to train responsible and ethical teachers in the fight against racism and any form of oppression.展开更多
It is not difficult to understand the success of Tambien la lluvia (2010) starring the internationally recognized Mexican actor Gael Garcia Bernal. The coproduction among France, Spain, and Mexico succeeds in creati...It is not difficult to understand the success of Tambien la lluvia (2010) starring the internationally recognized Mexican actor Gael Garcia Bernal. The coproduction among France, Spain, and Mexico succeeds in creating film that gains critical as well as commercial attention for its treatment of the theme of globalization as well as for its aesthetic quality. The Spanish director, Icfar Boallafn heavily employs metacinematography, metanarrative, and intertextuality in the film but loses subtlety in conveying the message of globalization as a continuation of colonization. As the study of the aforementioned themes has been exhausted, this analysis focuses on the role and representation of the emotions that are shaped by the global economic circumstance of capitalism, consumerism, and globalization. I will analyze and compare the emotions of the western characters with that of the indigenous characters in Bolivia to demonstrate how the filmic representations of emotions are influenced by the understanding of history, culture, and society. This analysis attempts to reveal how the western subjects struggle to locate their emotions resulting in their displacement in representations of information and simulations of reality that have lost their connection with the original referent. On the other hand, the indigenous' emotional repertoire is based on their direct interaction with the land and their community. Furthermore, the first people appear to have inherited and cultivated their emotions as a community, which motivate them to act collectively to continue their incessant struggle against exploitation and colonization. Through this study, I hope to explore the relationship between the emotions and decoloniality by identifying how cultivation of emotions could have a major impact in questioning the Eurocentric episteme imposed onto the periphery.展开更多
Recent critical approaches on human rights have exalted the potentiality of this category for seeking progressive agendas (Santos 2007) insofar as they are enacted within counter-hegemonic cognitive frames (Rajagop...Recent critical approaches on human rights have exalted the potentiality of this category for seeking progressive agendas (Santos 2007) insofar as they are enacted within counter-hegemonic cognitive frames (Rajagopal 2006) towards the construction of "subaltern human rights" (Onazi 2009). Others,. however, have pointed out that the human rights institutional and political hegemony makes other valuable emancipatory strategies less available, and that this foregrounds problems of participation and procedure at the expense of distribution (Kennedy 2005). Finally, others have explained how the abstractedness of the category entails a de-politicization (Rancière 2004; Zizek 2005; Douzinas 2007) or an emptiness that, of course, can be filled by progressive activism, but whose substance is easily reappropriated by those in power (Miéville 2005). By engaging with the above-mentioned perspectives, and following the decolonial approach (Mignolo 2009; 2011), I suggest that the category human rights can be decolonized and being used for progressive agendas only after a comprehensive critique of liberal legality (that entails a critique of liberal abstract rationality, political economy, and modernity/coloniality) has been performed.展开更多
Purpose:This paper aims to exemplify how Chen's idea of"Asia as method"can be employed in a case study on Korean experiences of modern schooling.Design/Approach/Methods:It does so by focusing on the auth...Purpose:This paper aims to exemplify how Chen's idea of"Asia as method"can be employed in a case study on Korean experiences of modern schooling.Design/Approach/Methods:It does so by focusing on the author's personal experiences of modern schooling as both a student and a teacher in modern Korea.In this description,the author makes two seemingly contradictory moves:a move toward decolonialization by keeping a critical distance from her own native culture and a move toward deimperialization by keeping her distance from the West.Findings:This shows the challenges and tensions in the Korean experience of modern schooling as a student or teacher dealing with different moral languages such as Confucian and rationalist or rationalistandpost-rationalist.OriginalityValue:This experimental work suggests the possibility of forming a uniquely East Asian subjectivity while showing how educational research in East Asia can be performative in the sense that it changes the way East Asians understand themselves and the world around them.展开更多
Purpose:In this explorative,self-reflective article,I attempt to extend the methodological discussion of a“negative”approach to comparative education that I have recently articulated elsewhere.Here,I demonstrate how...Purpose:In this explorative,self-reflective article,I attempt to extend the methodological discussion of a“negative”approach to comparative education that I have recently articulated elsewhere.Here,I demonstrate how I attempted to put in practice negative comparative education by drawing on my experience at the Shanghai workshop,Beyond the Western Horizon in Educational Research,organized by Iveta Silova,Jeremy Rappleye,and Yun You at the East China Normal University.Design/Approach/Methods:I conceive my participation in the Shanghai workshop as a disruptive moment wherein my previous forms of knowing and being were challenged.More specifically,I discuss how my attempt to situate the ecofeminist and decolonial literature,the two of the three main bodies of literature introduced through the workshop,within the context of Japanese education triggered me to reconsider the role of Shinto in Japanese education and question my own firm identification with the liberal–left politics within Japan.Findings:I reflect upon how the initial sense of discomfort and the remaining sense of ambivalence took me on a journey of unlearning and relearning about the limits of my knowing,my own political subjectivities,and the place of Shinto cosmologies in Japanese education.Originality/Value:I conclude the discussion with a few provisional thoughts that point us to an approach to comparative education that makes our research“a matter of concern”across multiple linguistically bounded,national and regional scholarly communities.展开更多
The explosion of African literatures in 2021 is not a coincidence,but is dictated by the continent's decolonial,diasporic and hybrid cultural manifestations,its more than a hundred years of struggle for cross-regi...The explosion of African literatures in 2021 is not a coincidence,but is dictated by the continent's decolonial,diasporic and hybrid cultural manifestations,its more than a hundred years of struggle for cross-regional integration,its spirit of vigorous and persistent action,and the unique attraction of an Africanness that upholds its selfhood,bridges the gaps,and remembers its history but looks to the future.The diasporic characteristic of attending to,absorbing and squarely facing the tension of heterogeneous cultures means that indigenous African literatures contain a distinctive world consciousness and rational philosophy.They have given rise to diverse civilizations marked by dialogue,inclusiveness and the contemporary spirit of African nations,enabling African literatures to participate effectively in the dialogue of world literature and in new patterns of civilization,displaying as they do a strong vitality,creativity and influence in the positive-sum game with Western culture.This will provide positive encouragement to the mutual learning,integration,harmony,symbiosis andcoexistenceofcivilizations.展开更多
In this paper,I examine how the British Empire in the Arab Gulf created colonial classifications between Gulf Arabs and South Asians.The British racialised the Gulf Arabs in a way which presented them as an eternal,ho...In this paper,I examine how the British Empire in the Arab Gulf created colonial classifications between Gulf Arabs and South Asians.The British racialised the Gulf Arabs in a way which presented them as an eternal,homogeneous,and‘pure’group.This racialisation contributed to the exclusion of others within the Gulf,most notably South Asian migrants.Firstly,I discuss some of the gaps within the literature which include the erasure of race and colonialism.Then,I identify how these gaps can be remedied using a Decolonial framework.Based on these theoretical foundations,I interrogate the racialisations of Gulf Arabs and how these racialisations influenced the migration regime in the Gulf.Lastly,I examine how South Asians were racialised in the Gulf.I conclude that the exclusionary migration regime in the Arab Gulf is built on the foundations of the racialised colonial classifications of the British Empire.展开更多
文摘This article aims to understand the training process of history undergraduates,to see if there are decolonial curricular practices to combat racism at the Centro Universitário e Faculdade Projeção(UniProjeção)in the Federal District,to understand how coloniality has corroborated the exclusion of different epistemologies and the erasure of different cultures,and how this exclusionary process of coloniality interferes in the training of history teachers.In order to combat this practice,we are looking for alternatives that can break these suppressions carried out by Europeans.In this way,we turn to decolonial ideas that aim to break with the logic of coloniality.We can conclude that these practices are poorly developed in the institution,so we proposed active problem-based methodology and music as a didactic resource.As playful educational tools that strengthen the teaching-learning process,they are active agents in the decolonial work of combating racism,and it is essential to train responsible and ethical teachers in the fight against racism and any form of oppression.
文摘It is not difficult to understand the success of Tambien la lluvia (2010) starring the internationally recognized Mexican actor Gael Garcia Bernal. The coproduction among France, Spain, and Mexico succeeds in creating film that gains critical as well as commercial attention for its treatment of the theme of globalization as well as for its aesthetic quality. The Spanish director, Icfar Boallafn heavily employs metacinematography, metanarrative, and intertextuality in the film but loses subtlety in conveying the message of globalization as a continuation of colonization. As the study of the aforementioned themes has been exhausted, this analysis focuses on the role and representation of the emotions that are shaped by the global economic circumstance of capitalism, consumerism, and globalization. I will analyze and compare the emotions of the western characters with that of the indigenous characters in Bolivia to demonstrate how the filmic representations of emotions are influenced by the understanding of history, culture, and society. This analysis attempts to reveal how the western subjects struggle to locate their emotions resulting in their displacement in representations of information and simulations of reality that have lost their connection with the original referent. On the other hand, the indigenous' emotional repertoire is based on their direct interaction with the land and their community. Furthermore, the first people appear to have inherited and cultivated their emotions as a community, which motivate them to act collectively to continue their incessant struggle against exploitation and colonization. Through this study, I hope to explore the relationship between the emotions and decoloniality by identifying how cultivation of emotions could have a major impact in questioning the Eurocentric episteme imposed onto the periphery.
文摘Recent critical approaches on human rights have exalted the potentiality of this category for seeking progressive agendas (Santos 2007) insofar as they are enacted within counter-hegemonic cognitive frames (Rajagopal 2006) towards the construction of "subaltern human rights" (Onazi 2009). Others,. however, have pointed out that the human rights institutional and political hegemony makes other valuable emancipatory strategies less available, and that this foregrounds problems of participation and procedure at the expense of distribution (Kennedy 2005). Finally, others have explained how the abstractedness of the category entails a de-politicization (Rancière 2004; Zizek 2005; Douzinas 2007) or an emptiness that, of course, can be filled by progressive activism, but whose substance is easily reappropriated by those in power (Miéville 2005). By engaging with the above-mentioned perspectives, and following the decolonial approach (Mignolo 2009; 2011), I suggest that the category human rights can be decolonized and being used for progressive agendas only after a comprehensive critique of liberal legality (that entails a critique of liberal abstract rationality, political economy, and modernity/coloniality) has been performed.
文摘Purpose:This paper aims to exemplify how Chen's idea of"Asia as method"can be employed in a case study on Korean experiences of modern schooling.Design/Approach/Methods:It does so by focusing on the author's personal experiences of modern schooling as both a student and a teacher in modern Korea.In this description,the author makes two seemingly contradictory moves:a move toward decolonialization by keeping a critical distance from her own native culture and a move toward deimperialization by keeping her distance from the West.Findings:This shows the challenges and tensions in the Korean experience of modern schooling as a student or teacher dealing with different moral languages such as Confucian and rationalist or rationalistandpost-rationalist.OriginalityValue:This experimental work suggests the possibility of forming a uniquely East Asian subjectivity while showing how educational research in East Asia can be performative in the sense that it changes the way East Asians understand themselves and the world around them.
文摘Purpose:In this explorative,self-reflective article,I attempt to extend the methodological discussion of a“negative”approach to comparative education that I have recently articulated elsewhere.Here,I demonstrate how I attempted to put in practice negative comparative education by drawing on my experience at the Shanghai workshop,Beyond the Western Horizon in Educational Research,organized by Iveta Silova,Jeremy Rappleye,and Yun You at the East China Normal University.Design/Approach/Methods:I conceive my participation in the Shanghai workshop as a disruptive moment wherein my previous forms of knowing and being were challenged.More specifically,I discuss how my attempt to situate the ecofeminist and decolonial literature,the two of the three main bodies of literature introduced through the workshop,within the context of Japanese education triggered me to reconsider the role of Shinto in Japanese education and question my own firm identification with the liberal–left politics within Japan.Findings:I reflect upon how the initial sense of discomfort and the remaining sense of ambivalence took me on a journey of unlearning and relearning about the limits of my knowing,my own political subjectivities,and the place of Shinto cosmologies in Japanese education.Originality/Value:I conclude the discussion with a few provisional thoughts that point us to an approach to comparative education that makes our research“a matter of concern”across multiple linguistically bounded,national and regional scholarly communities.
基金a phased achievement of the key project“History of African Literatures in English”(19ZDA296)sponsored by the National Social Science Fund of China.
文摘The explosion of African literatures in 2021 is not a coincidence,but is dictated by the continent's decolonial,diasporic and hybrid cultural manifestations,its more than a hundred years of struggle for cross-regional integration,its spirit of vigorous and persistent action,and the unique attraction of an Africanness that upholds its selfhood,bridges the gaps,and remembers its history but looks to the future.The diasporic characteristic of attending to,absorbing and squarely facing the tension of heterogeneous cultures means that indigenous African literatures contain a distinctive world consciousness and rational philosophy.They have given rise to diverse civilizations marked by dialogue,inclusiveness and the contemporary spirit of African nations,enabling African literatures to participate effectively in the dialogue of world literature and in new patterns of civilization,displaying as they do a strong vitality,creativity and influence in the positive-sum game with Western culture.This will provide positive encouragement to the mutual learning,integration,harmony,symbiosis andcoexistenceofcivilizations.
文摘In this paper,I examine how the British Empire in the Arab Gulf created colonial classifications between Gulf Arabs and South Asians.The British racialised the Gulf Arabs in a way which presented them as an eternal,homogeneous,and‘pure’group.This racialisation contributed to the exclusion of others within the Gulf,most notably South Asian migrants.Firstly,I discuss some of the gaps within the literature which include the erasure of race and colonialism.Then,I identify how these gaps can be remedied using a Decolonial framework.Based on these theoretical foundations,I interrogate the racialisations of Gulf Arabs and how these racialisations influenced the migration regime in the Gulf.Lastly,I examine how South Asians were racialised in the Gulf.I conclude that the exclusionary migration regime in the Arab Gulf is built on the foundations of the racialised colonial classifications of the British Empire.