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ispartof: RELIGION STATE & SOCIETY vol:49 issue:4-5 pages:331-349 status: published

This paper is a work of autoethnography in which I (the author) observe critical practices that I and my colleague, Aisha, thought, said, and embodied during our tenure as the only Muslim Nostra Aetate Fellows at the St. Catherine Center for Interreligious Dialogue in the Vatican City, Italy. The paper focuses on our survival strategies that took on an interreligious and anti-patriarchal character within our interreligious, Muslim–Christian encounters. The framework of border thinking, as theorized by Maria Lugones and Gloria Anzaldúa, and the concept of emerging rituals proposed by Ronald Grimes, will serve as analytical tools to understand our practices. I argue that our embodied thoughts and practices, as seen from the lenses of emerging rituals and border thinking, represent an anti-patriarchal, interreligious epistemology that questions and deconstructs the hegemonic presence of patriarchal Catholic praxis around us within that specific context.

En nuestros contextos neoliberales donde nuevamente se pone de moda el fascismo sin máscaras y se vuelve al modelo nacionalista de familia nuclear, blanca y heterosexual resulta fundamental preguntarnos por la importancia de inventar y recuperar otros léxicos para reactivar la memoria histórica de nuestras resistencias lésbicas, queer/cuir y racializadas.En este sentido, recuperar las voces de las feministas lesbianas chicanas es fundamental para tejer una memoria histórica de resistencias en las nuevas fronteras del género, de la sexualidad y del racismo. Por ello, este artículo se centra en la revisión y análisis de algunos textos de la poeta lesbiana chicana bicultural y fronteriza Cherríe Moraga en los que se nos muestra una perspectiva visionaria y compleja con rasgos de lo que más tarde conoceríamos como perspectiva decolonial y transfeminista. In our neoliberal contexts, where, once again, fascism without masks is becoming fashionable and the nationalist model of the nuclear, white and heterosexual family has returned, it is essential to ask ourselves about the importance of inventing and recovering other lexicons to reactivate the historical memory of our lesbian, and racialized, queer/cuir resistance. In this sense, recovering the voices of Chicana lesbian feminists is essential to weave a historical memory of resistance in the new frontiers of gender, sexuality, and racism. Therefore, this article focuses on the review and analysis of some texts by the bicultural, transborder, Chicana, lesbian poet, Cherríe Moraga, in which we are shown a visionary and complex perspective with features of what we would later know as a decolonial and transfeminist perspective. Em nossos contextos neoliberais, onde, mais uma vez, o fascismo sem máscaras está se tornando moda e o modelo nacionalista de família nuclear, branca e heterossexual voltou, é fundamental nos perguntarmos sobre a importância de inventar e recuperar outros léxicos para reativar o histórico memória de nossa resistência lésbica e racializada queer/cuir. Nesse sentido, resgatar as vozes das feministas lésbicas chicanas é essencial para tecer uma memória histórica de resistência nas novas fronteiras de gênero, sexualidade e racismo. Por isso, este artigo se concentra na revisão e análise de alguns textos da poetisa bicultural, transfronteiriça, chicana, lésbica, Cherríe Moraga, nos quais nos é apresentada uma perspectiva visionária e complexa com traços do que mais tarde conheceríamos como decolonial e transfeminista perspectiva.

Post-colonial Portuguese literature published since 1974 has obscured the trauma of the colonised. In the context of Portuguese prose fiction published since the beginning of the second decade of the present millennium, authors of African descent follow on from the generation that brought about the African liberations. However, due to the years of political and economic instability that followed in the former colonies, these writers became part of the African-heritage diaspora that has grown up in Portugal. As such, they form the visible face of the post-colonial cultural entanglement that was produced by colonialism. Djaimilia Pereira de Almeida, the author of As Telefones (The Telephones, 2020), the novel that is the focus of this article, provides an example of African-heritage writing and lived experience that has points of reference in Portuguese and Angolan cultures alike. This article argues that Portuguese prose fiction by authors of African descent destabilises cartographical imaginaries to reflect on the cultural complexity of the lived experience of people of African descent, contributing to a polyphony that has been absent from collective memory in the public space, and consequently creating possibilities for historical reparation. This article maintains that, on the one hand, As Telefones decolonises the experience of loss that literature published after 1974 has associated not only with the memory and experience of the coloniser’s body, but also and significantly, with the feeling of saudade (nostalgia or longing) that is so central to Portuguese culture; on the other, it argues that the narrative focus on the telephone as the sole means of transmission of post-memory introduces a rupture in Portuguese literary convention — in which writing is a privileged witness — by endorsing the orality that feeds into the origins of African literatures. A literatura pós-colonial portuguesa publicada depois de 1974 deixou na obscuridade o trauma do colonizado. Os autores afrodescendentes das narrativas portuguesas publicadas desde o início da segunda década deste milénio são herdeiros da geração que fez as libertações africanas, mas que, devido aos anos subsequentes de instabilidades políticas e económicas, fazem parte da diáspora afrodescendente que cresceu em Portugal, constituindo a face visível do emaranhado cultural pós-colonial que o colonialismo produziu. Djaimilia Pereira de Almeida, autora de As Telefones (2020), que se analisa no presente artigo, é um exemplo de uma autoria e vivência afrodescendente que tanto deve às referências culturais portuguesas como à cultura angolana. Assim, argumenta-se que as narrativas de autoria portuguesa afrodescendente desestabilizam imaginários cartográficos para refletir sobre a complexidade cultural da vivência afrodescendente, contribuindo para uma polifonia ausente sobre a memória coletiva no espaço público e consequente possibilidade de reparação histórica. Sustenta-se, por um lado, que As Telefones descoloniza a experiência da perda que a literatura publicada depois de 1974 associou à memória e experiência do corpo do colonizador, mas também, e muito significativamente, ao sentimento de saudade, central na cultura portuguesa; por outro lado, defende que a centralidade narrativa do telefone como único meio de transmissão de pós-memória introduz um corte na convenção literária portuguesa que privilegia a escrita como testemunho, validando a oralidade, muito tributária para a génese das literaturas africanas.

A literatura pós-colonial portuguesa publicada depois de 1974 deixou na obscuridade o trauma do colonizado. Os autores afrodescendentes das narrativas portuguesas publicadas desde o início da segunda década deste milénio são herdeiros da geração que fez as libertações africanas, mas que, devido aos anos subsequentes de instabilidades políticas e económicas, fazem parte da diáspora afrodescendente que cresceu em Portugal, constituindo a face visível do emaranhado cultural pós-colonial que o colonialismo produziu. Djaimilia Pereira de Almeida, autora de As Telefones (2020), que se analisa no presente artigo, é um exemplo de uma autoria e vivência afrodescendente que tanto deve às referências culturais portuguesas como à cultura angolana. Assim, argumenta-se que as narrativas de autoria portuguesa afrodescendente desestabilizam imaginários cartográficos para refletir sobre a complexidade cultural da vivência afrodescendente, contribuindo para uma polifonia ausente sobre a memória coletiva no espaço público e consequente possibilidade de reparação histórica. Assim, sustenta-se, por um lado, que As Telefones descoloniza a experiência da perda que a literatura publicada depois de 1974 associou à memória e experiência do corpo do colonizador, mas também, e muito significativamente, ao sentimento de saudade, central na cultura portuguesa; por outro lado, defende que a centralidade narrativa do telefone como único meio de transmissão de pós-memória introduz um corte na convenção literária portuguesa que privilegia a escrita como testemunho, validando a oralidade, muito tributária para a génese da literaturas africanas. publishersversion publishersversion published

A literatura pós-colonial portuguesa publicada depois de 1974 deixou na obscuridade o trauma do colonizado. Os autores afrodescendentes das narrativas portuguesas publicadas desde o início da segunda década deste milénio são herdeiros da geração que fez as libertações africanas, mas que, devido aos anos subsequentes de instabilidades políticas e económicas, fazem parte da diáspora afrodescendente que cresceu em Portugal, constituindo a face visível do emaranhado cultural pós-colonial que o colonialismo produziu. Djaimilia Pereira de Almeida, autora de As Telefones (2020), que se analisa no presente artigo, é um exemplo de uma autoria e vivência afrodescendente que tanto deve às referências culturais portuguesas como à cultura angolana. Assim, argumenta-se que as narrativas de autoria portuguesa afrodescendente desestabilizam imaginários cartográficos para refletir sobre a complexidade cultural da vivência afrodescendente, contribuindo para uma polifonia ausente sobre a memória coletiva no espaço público e consequente possibilidade de reparação histórica. Sustenta-se, por um lado, que As Telefones descoloniza a experiência da perda que a literatura publicada depois de 1974 associou à memória e experiência do corpo do colonizador, mas também, e muito significativamente, ao sentimento de saudade, central na cultura portuguesa; por outro lado, defende que a centralidade narrativa do telefone como único meio de transmissão de pós-memória introduz um corte na convenção literária portuguesa que privilegia a escrita como testemunho, validando a oralidade, muito tributária para a génese das literaturas africanas., Post-colonial Portuguese literature published since 1974 has obscured the trauma of the colonised. In the context of Portuguese prose fiction published since the beginning of the second decade of the present millennium, authors of African descent follow on from the generation that brought about the African liberations. However, due to the years of political and economic instability that followed in the former colonies, these writers became part of the African-heritage diaspora that has grown up in Portugal. As such, they form the visible face of the post-colonial cultural entanglement that was produced by colonialism. Djaimilia Pereira de Almeida, the author of As Telefones (The Telephones, 2020), the novel that is the focus of this article, provides an example of African-heritage writing and lived experience that has points of reference in Portuguese and Angolan cultures alike. This article argues that Portuguese prose fiction by authors of African descent destabilises cartographical imaginaries to reflect on the cultural complexity of the lived experience of people of African descent, contributing to a polyphony that has been absent from collective memory in the public space, and consequently creating possibilities for historical reparation. This article maintains that, on the one hand, As Telefones decolonises the experience of loss that literature published after 1974 has associated not only with the memory and experience of the coloniser’s body, but also and significantly, with the feeling of saudade (nostalgia or longing) that is so central to Portuguese culture; on the other, it argues that the narrative focus on the telephone as the sole means of transmission of post-memory introduces a rupture in Portuguese literary convention — in which writing is a privileged witness — by endorsing the orality that feeds into the origins of African literatures.

This paper makes a contribution to critical scholarship on EU b/ordering and ontological security. It deploys an aesthetic approach informed by decolonial scholarship and queer theory to critically examine the operation of EU security from the vantage point of Bosnia-Herzegovina, a site perennially relegated to the EU’s dysfunctional periphery which has recently re-entered the spotlight in contemporary debates over the EU’s border regime refracted through the Balkan route. Mobilising decolonial scholarship and queer theorising offers a provocative entry point to interrogate EU security as a regime of the normal that constitutes the EU as a coherent, stable and progressive self/space through the production of places that ‘fail’ to be knowable according to its universalising norms. Such analytic reveals the stakes of being rendered a target of EU security for the communities that inhabit this site of b/ordering, while also making visible subjugated knowledges that are discarded and disqualified in normative narratives and practices. Aesthetic methods afford us a powerful entryway to uncover such knowledges. I propose a conceptual reading of two local documentary films premiered at the Sarajevo Film Festival that unsettle dominant mappings of the region. I argue that aesthetic knowledges produced through these films contain alternative, more pluralist and creative ways of being in the world that defy progressive temporalities and neat b/ordering, exposing the limits of EU security.

This essay discusses the possibilities that Viveiros de Castro's concept of Amerindian perspectivism offers to Organizational Studies. Oswald de Andrdade's Anthropophagous Manifesto is the guiding thread of our investigation. Amerindian perspectivism suggests a reflexive shift to the position occupied by the object of inquiry which thus becomes the subject from which we must question our own premises. What matters is knowing how our subject / former object perceives our categories / concepts created to describe it. For Viveiros de Castro, the reflexive displacement should occur considering an intentional equivocity. Therefore, we must reflect on the consequences that our onto-epistemological choices will have on our research from the Other's point of view. The concepts of reflexive displacement and intentional equivocity have much to contribute to the construction of the other in EOR and to the concept of border thinking in decolonial studies.

In the context of global curriculum transformation and from a global South perspective, this article explores the imposed and self-created borders that continue to “discipline” us into reproducing scholarly processes, practices, and traditions that privilege dominant forms of knowledge making and knowing in teaching and learning. Drawing on Africa as a case study to explore a framework for thinking outside borders, the author invites the reader to embrace a global social imagination that disrupts and transcends the epistemic, social, and cultural borders designed to produce knowledge that is ahistorical and decontextualized. Using a social mapping of how we thrive on neatly delineated borders that detach the known from the knower by marginalizing or delegitimizing knowledges of the Other, this article, which draws on an earlier version presented as a keynote at the 16th annual conference of the International Society for the Scholarship of Teaching and Learning in Atlanta, Georgia, USA, presents a theory of change geared toward borderless, decolonized, socially just, and inclusive pedagogy and scholarship.

It is increasingly argued that European colonialism has left its mark not only in the political and economic structures of the current world system, but also in the fields of culture, science and education. Against this background, the demand for a comprehensive epistemic or epistemological decolonization is raised. This issue follows on from this demand to clarify to what extent the phenomena of cultural colonization and coloniality also affect the fields of pedagogy and educational science. In particular, the meaning of the demand for epistemic or epistemological decolonization in the field of education will be discussed. In the introduction to this volume, the main features of decolonial thinking are presented. This is a movement of critical thinking that starts from the history of Latin America in order to reconstruct, criticize and deconstruct the globally powerful connection between modernity and coloniality. After this short introduction, the individual contributions from this issue on decoloniality will be briefly presented. Finally, the differences and similarities of the individual articles are briefly referred to. In the end, the question is raised, whether decolonial education should distinguish itself more strongly within the discipline.

The need to prepare science teachers in South Africa to respond to a heterogenous language and literacies context where multilingualism is the norm and where school conditions may shift rapidly is urgent. However, students arrive at university with varying resources and some, due to historical inequality, may not be able to meet the academic literacies demands of the university courses for which they register, and are often institutionally described as “at risk” or underprepared. Drawing on academic literacies and decoloniality theorising, this study examines the apprenticeship into the coloniality of schooling for African language speaking students locating deficit, not in the students but in the lingering colonial ideologies of language and literacy in the schooling and higher education systems. The research uses a qualitative approach and is a case study in the form of a participant intervention that addresses the academic and multiliteracies challenges faced by five African language speakers registered for a one-year Postgraduate Certificate in Education (PGCE) in science education at an elite English medium university in South Africa. I also consider whether taking a decolonial approach to academic literacies could expand the students' repertoires of practice and their production of texts in the PGCE programme. In addition, I investigate the participants' early experiences of coloniality in education; the academic and multimodal practices needed by student teachers; how African languages could be used as a resource for learning; and the role spaces outside of the university campus played in developing students' identities as science teachers and in their construction of multimodal repertoires. The theoretical framework draws on decolonial theory (Mignolo 2007; Quijano 2007; Ngugi wa ‘Thiongo 1986) and a social practices approach to academic literacies (Street 1985; Lillis 2001; New Literacy Studies 1993 and the Pedagogy of Multiliteracies; and multimodality e.g. New London Group 2000). The research findings show how African language speaking students' learning and literacies experiences from school to university continue to be shaped by coloniality, specifically the use of English as the language of instruction. Additional findings consider the specific knowledge and experiences student teachers require to successfully navigate university courses and professional practice; and what practices the demystification of academic literacies knowledge entails in a teacher education course. Taking a decolonial approach to academic literacies repositioned the students as capable and demonstrated that the problem lay not with the students, but with the system specifically under-resourced educational practices such as multimodal learning and academic literacies and continuing colonial ideologies of language and literacy.

Woke-washing gives companies the possibility to take advantage of the consumers social, environmental, and political values to improve business. In contrast to corporate social responsibility (CSR) and green-washing, woke-washing is a new term in the global north andthere is a lack of understanding to what extent it is relevant to the global south contexts. The purpose of this study was to explore how, and to what extent woke-washing arguments are usedwithin the published peer-review literature focusing on CSR discourse among business firms with operations in developing countries. The study was conducted through a structured literature review and an interpretative content analysis, and the results were discussed with thehelp of intersectionality and the decolonial approach of border thinking. This study concludes that arguments related to woke-washing are to be found within the literature on companies CSRoperations in developing countries. However, the power structures that affects who conduct the “washing” vary across developing countries. The woke-washing phenomenon that connects to the arguments in the literature shows that through CSR-initiatives companies, operating indeveloping countries, try to satisfy consumers. Since the values of the consumer in the global north differs from the values in the global south, the consumer from the global north alsocontributes to woke-washing. This is not true for all CSR-operations by businesses in the global south, however, it is a large enough occurrence that the discussion needs more attention in future research.

Ancré dans un regard critique du couple « genre » et « science politique » dans le contexte québécois, cet article plaide que la principale difficulté à intégrer non seulement le genre comme catégorie d’analyse, mais une perspective féministe à la science politique, est de nature épistémologique et réside dans l’andro- et l’eurocentrisme de la discipline. En se fondant sur les contributions des théories du point de vue situé, des théories critiques et postcoloniales liées à la notion de voix, et sur le corps, cet article propose un féminisme du bord qui s’appuie sur l’interrelationnalité, la translocalisation et la transdisciplinarité comme axes épistémologiques centraux., Anchored in a critical appraisal of the coupled concepts “gender” and “political science” in the Quebec context, this article argues that the main difficulty in integrating not only gender as a category of analysis, but a feminist perspective into political science, is epistemological and resides in the discipline’s andro- and eurocentrism. Drawing on contributions from standpoint, critical, and postcolonial theories related to the notion of voice, and the body, this article proposes a “border feminism” that relies on interrelationship, translocalization, and transdisciplinarity as central epistemological axes.

The aim of this article is contributing to a great variety of theoretical perspectives and empirical settings to generate cumulative evidence about the influence of historical legacies and organizational ability for managing the past. In a continuation of critical perspectives that challenges the dominance of Anglo-Saxon onto-epistemologies in management and organization studies (MOS), we conducted an empirical study on a multinational airline company whose past successes depended on the North/South, Anglo/Latin American borderlands. We analyzed the grand narratives of Pan American Airways’ (PAA) corporate archival material to determine its dominant discourses about people from Latin America. Based on the three themes of politics, economics, and culture, we present three grand narratives, or official stories, that we argue summaries PAA storytelling about Latin America between 1927 and 1960. Following decolonial feminism, we aim to recontextualize the past and the hegemonic storytelling embedded in PAA’s grand narratives.

RESUMO O objetivo deste artigo é contribuir para uma grande variedade de perspectivas teóricas e configurações empíricas para gerar evidências cumulativas sobre a influência de legados históricos e capacidade organizacional para gerenciar o passado. Continuando com a perspectiva crítica que desafia o domínio das epistemologias anglo-saxônicas nos estudos de gestão e organização, realizamos um estudo empírico sobre uma companhia aérea multinacional cujos sucessos passados dependiam das fronteiras norte/sul anglo-latino-americanas. Analisamos as grandes narrativas da Pan American Airways (PAA) a partir dos arquivos corporativos da empresa a fim de determinar quais os discursos dominantes acerca das pessoas da América Latina. Com base nos temas: política, economia e cultura, apresentamos três grandes narrativas, ou histórias oficiais, que sumariam os discursos da PAA acerca da América Latina entre 1927 e 1960. A partir do feminismo decolonial, buscamos recontextualizar o passado e o discurso hegemônico incorporado nas grandes narrativas do PAA. RESUMEN El objetivo de este artículo es contribuir a una gran variedad de perspectivas teóricas y escenarios empí ricos para generar evidencia acumulada sobre la influencia de los legados históricos y la capacidad organizativa para gestionar el pasado. Continuando con la perspectiva crítica que desafía el dominio de las epistemologías anglosajonas en los estudios de gestión y organizaciones, realizamos un estudio empírico sobre una aerolínea multinacional cuyos éxitos pasados dependieron de las fronteras Norte/ Sur; anglo-latinoamericanas. Analizamos las grandes narrativas del material de archivo corporativo de Pan American Airways (PAA) para establecer discursos dominantes sobre las personas de América Latina. Sobre la base de tres temas: política, economía y cultura, desarrollamos tres grandes narrativas o histo rias oficiales que argumentamos son un resumen de la narrativa de PAA sobre América Latina entre 1927 y 1960. Utilizando el marco teórico del feminismo decolonial, nuestro objetivo es recontextualizar el pasado y la narración hegemónica incrustada en las grandes narrativas de PAA. ABSTRACT The aim of this article is contributing to a great variety of theoretical perspectives and empirical settings to generate cumulative evidence about the influence of historical legacies and organisational ability for managing the past. In a continuation of critical perspectives that challenges the dominance of Anglo-Saxon onto-epistemologies in management and organisation studies (MOS), we conducted an empirical study on a multinational airline company whose past successes depended on the North/South, Anglo/Latin American borderlands. We analysed the grand narratives of Pan American Airways' (PAA) corporate archival material to determine its dominant discourses about people from Latin America. Based on the three themes of politics, economics, and culture, we present three grand narratives, or official stories, that we argue summarise PAA storytelling about Latin America between 1927 and 1960. Following decolonial feminism, we aim to recontextualise the past and the hegemonic storytelling embedded in PAA's grand narratives.

The aim of this article is contributing to a great variety of theoretical perspectives and empirical settings to generate cumulative evidence about the influence of historical legacies and organisational ability for managing the past. In a continuation of critical perspectives that challenges the dominance of Anglo-Saxon onto-epistemologies in management and organisation studies (MOS), we conducted an empirical study on a multinational airline company whose past successes depended on the North/South, Anglo/Latin American borderlands. We analysed the grand narratives of Pan American Airways' (PAA) corporate archival material to determine its dominant discourses about people from Latin America. Based on the three themes of politics, economics, and culture, we present three grand narratives, or official stories, that we argue summarise PAA storytelling about Latin America between 1927 and 1960. Following decolonial feminism, we aim to recontextualise the past and the hegemonic storytelling embedded in PAA's grand narratives. peerReviewed

This article draws attention to how management scholars “the outsiders within” who are structurally positioned within the academies of dominant powers might negotiate the complexities of producing a locally rooted and meaningful knowledge, emancipated from the U.S. hegemony while carrying organization studies in Arab countries. Drawing upon my different ethnographic journeys as a researcher, brought up in an Arab country with a Francophone intellectual mindset and studying Arab management practices, I will discuss both the potential for and the difficulties of critical engagement with a decolonizing management research agenda. Then, and building on critical border thinking tradition, I will propose the Egyptian term “Fahlawa” as a metaphor for better describing the challenges of a decolonizing research practice that privileges contestation and perpetual bricolage over formal and universal design. Finally, I will conclude by highlighting the potential of “Fahlawa” as a survival/resistance practice to theorize what is unthought and invisible in management literature and to build situated knowledge less organized by U.S. domination.

RESUMO Esse ensaio discorre sobre as possibilidades que o conceito de perspectivismo ameríndio de Viveiros de Castro oferece aos Estudos Organizacionais. O "Manifesto antropófago" de Oswald de Andrade é o fio condutor de nossa investigação. O perspectivismo ameríndio sugere um deslocamento reflexivo para a posição ocupada pelo objeto de investigação que, assim, se torna o sujeito a partir do qual devemos questionar nossas próprias premissas. O que importa saber é como nosso sujeito/ex-objeto percebe nossas categorias/conceitos criadas para descrevê-lo. Para Viveiros de Castro, o deslocamento reflexivo deve ocorrer considerado-se uma equivocidade intencional. Portanto, devemos refletir sobre as consequências que nossas escolhas ontoepistemológicas terão sobre nossa pesquisa a partir do ponto de vista do Outro. Os conceitos de deslocamento reflexivo e equivocidade intencional têm muito a contribuir com a construção do Outro em EOR e com o conceito de border thinking nos estudos decolonais. RESUMEN Este ensayo analiza las posibilidades que el concepto de perspectivismo amerindio de Viveiros de Castro ofrece a los Estudios Organizacionales. El Manifiesto Antropófago de Oswald de Andrdade es el hilo conductor de nuestra investigación. El perspectivismo amerindio sugiere un desplazamiento reflexivo a la posición ocupada por el objeto de la investigación, que se convierte así en el sujeto a partir del cual debemos cuestionar nuestras propias premisas. Lo que importa es saber cómo nuestro sujeto/objeto anterior percibe nuestras categorías/ conceptos creados para describirlo. Para Viveiros de Castro, el desplazamiento reflexivo debe ocurrir considerando una equivocidad intencional. Por lo tanto, debemos reflexionar sobre las consecuencias que nuestras elecciones onto-epistemológicas tendrán en nuestra investigación desde el punto de vista del otro. Los conceptos de desplazamiento reflexivo y equivocidad intencional tienen mucho que aportar a la construcción del otro en EO y al concepto de pensamiento fronterizo en los estudios decoloniales. ABSTRACT This essay discusses the possibilities that Viveiros de Castro's concept of Amerindian perspectivism offers to Organizational Studies. Oswald de Andrade's Anthropophagous Manifesto is the guiding thread of our investigation. Amerindian perspectivism suggests a reflexive shift to the position occupied by the object of inquiry, which, thus, becomes the subject from which we must question our own premises. What matters is knowing how our subject/former object perceives the categories/concepts we created to describe it. For Viveiros de Castro, the reflexive displacement should occur using a controlled equivocation. Therefore, we must be reflexive on the consequences that our onto-epistemological choices will have on our research from the Other's point of view. The concepts of reflexive displacement and controlled equivocation have much to contribute to the construction of the other in Organizational Studies and to the concept of border thinking in decolonial studies.

Nel 2016, Achille Mbembe e Felwine Sarr inaugurano a Dakar i Workshop del pensiero (Ateliers de la pensée) ai quali partecipano intellettuali, artisti e accademici africani e della diaspora per discutere sul ruolo dell’Africa nel nuovo assetto planetario sia in ambito sociopolitico ed economico sia in quello culturale. Gli incontri hanno dato vita al collettano Écrire l’Afrique-Monde (2017) che si annuncia come un pensiero-azione in difesa della compenetrazione e sfumature di confini e categorie contro ogni forma totalizzante di pensiero dominante (occidentale) al fine di sagomare un’epistemologia decolonizzata. Il “pensiero arcipelago” elaborato da Édouard Glissant sarà l’oggetto dei nostri interrogativi alla luce delle riflessioni che figurano all’interno del volume con l’obiettivo di valutare la pertinenza di un approccio relazionale. Avvieremo l’analisi illustrando le argomentazioni presentate nella prefazione della raccolta dalla quale emerge una retorica del manifesto. Tenteremo di disegnare la cartografia planetaria, secondo la visione proposta dal collettivo, proponendo un’analisi del lessema “mondo”, ampiamente evocato nelle teorie decoloniali prima di confluire negli studi mondiali (o Global studies). L’approccio relazionale chiama in causa una pluralità di teorie, affini al “pensiero di confine”, capaci di definire una pragmatica connettiva. Mostreremo, infine, come questa pragmatica solleciti il pensiero autoriflessivo, celebrato nel volume, nella misura in cui il soggetto “Africa” è chiamato a elaborare dei paradigmi della filosofia autoctona al fine di decompartimentalizzare un’epistemologia inclusiva. In 2016, Achille Mbembe and Felwine Sarr inaugurated in Dakar the Workshops of thinking (Ateliers de la pensée) in which intellectuals, artists and academics from Africa and the diaspora participated. They debated the place that Africa occupies within the new global order with regard to both the socio-political and economic field and the cultural one. These meetings brought out the collection Écrire l’Afrique-Monde (2017) which presented itself a thought-action in support of the blurring of borders and categories and against any totalising form of (western) dominant thinking in order to shape a decolonised epistemology. My aim is to question Édouard Glissant’s “archipelagic thinking” in light of the reflections presented in the volume to assess the relevance of a relational approach. First, I will examine the arguments introduced in the foreword to the collection, from which emerges a rhetoric of the manifesto. In addition, I will try to retrace the global cartography according to the collective’s vision, introducing the analysis of the lexeme “world” which has been extensively evoked in decolonial theories before being merged into Global studies. The relational approach calls upon a plurality of theories akin to “Border thinking” that shape a pragmatics of connection. Finally, I will show to what extent this pragmatics challenges the self-reflexive thinking celebrated in the volume in so far as “Africa” as a subject is called to develop paradigms from indigenous philosophy in order to decompartmentalize a comprehensive epistemology. En 2016, Achille Mbembe et Felwine Sarr inaugurent à Dakar les Ateliers de la pensée auxquels participent des intellectuels, artistes et universitaires africains et de la diaspora. Ils se réunissent pour discuter de la place qu’occupe l’Afrique dans les nouvelles configurations planétaires tant dans le domaine sociopolitique et économique que dans le domaine culturel. Ces rencontres ont donné lieu au collectif Écrire l’Afrique-Monde (2017) qui s’annonce comme une pensée-action en défense du brouillage des frontières et des catégories contre toute forme totalisante de la pensée dominante (occidentale) afin de forger une épistémologie décolonisée. La pensée archipélique élaborée par Édouard Glissant est interrogée à la lumière des réflexions qui y sont proposées afin d’évaluer la pertinence d’une démarche relationnelle. Nous débuterons notre analyse par une illustration des propos présentés dans l’avant-propos du recueil, qui s’inscrit dans la rhétorique du manifeste. En outre, nous essaierons de retracer la cartographie planétaire telle qu’elle est envisagée par le collectif en analysant la valeur du lexème « monde » qui est largement évoqué dans les théories décoloniales, avant de confluer dans les études mondiales. La démarche relationnelle invoque une pluralité de théories, proches de la pensée frontalière, qui façonnent une pragmatique du lien. Nous montrerons enfin dans quelle mesure cette pragmatique interpelle la pensée autoréflexive célébrée dans le collectif en ce que le sujet « Afrique » est appelé à élaborer des paradigmes issus de la philosophie autochtone en vue de décloisonner une épistémologie inclusive.

A textual sample of 60 Hispanic-Maghrebian poems, belonging to the Saharan Fatima Galia, the Moroccan Abderrahman El Fathi and Aziz Tazi, and the Tunisians Mohamed Doggui and Khedija Gadhoum, is correlatively analyzed in this paper. Based on this corpus, is demonstrated, from a decolonial perspective, that Hispanic-Maghrebian poetry comprises the sum of two local poetics, produced in exteriority. On one side, the frontier poetics, which still collaborate with the Spanish colonial tradition and modernity / coloniality narratives territorialized in the Maghreb. On the other hand, the poetics on the way to become poetics of border thinking, as they incorporate Arab cultural brands and try to stop the process of Euro-American monocentrism. This stop takes place in tension with the four spheres of the colonial matrix of power. Therefore, answering to the question posed in this paper’s title, it could not be said that Hispanic-Maghrebian poetry still generates poetics of border thinking. En este artículo, se analiza correlativamente una muestra textual de 60 poemas hispano-magrebíes, pertenecientes a la saharaui Fátima Galia, los marroquíes Abderrahman El Fathi y Aziz Tazi, y los tunecinos Mohamed Doggui y Khédija Gadhoum. Con base en este corpus, se demuestra, desde una perspectiva decolonial, que la poesía hispano-magrebí comprende la suma de dos series de poéticas locales, producidas en la exterioridad. Por un lado, las poéticas de frontera, las cuales colaboran aún con la tradición colonial española y relatos de la modernidad / colonialidad territorializados en el Magreb. Por otra parte, las poéticas en camino de convertirse en poéticas de pensamiento fronterizo, ya que incorporan marcas culturales árabes e intentan frenar el proceso del monocentrismo euro-estadounidense, en tensión con las cuatro esferas de la matriz colonial de poder. Por lo tanto, respondiendo a la pregunta planteada en el título, no se puede afirmar que la poesía hispano-magrebí genere aún poéticas de pensamiento fronterizo.

Submitted by Rosangela Silva (rosangela.silva3@unioeste.br) on 2020-06-02T20:23:29Z No. of bitstreams: 2 Josué Ferreira de Oliveira Junior.pdf: 2885046 bytes, checksum: 4bd60b1625103601fbf8cad8ff993f2d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Made available in DSpace on 2020-06-02T20:23:29Z (GMT). No. of bitstreams: 2 Josué Ferreira de Oliveira Junior.pdf: 2885046 bytes, checksum: 4bd60b1625103601fbf8cad8ff993f2d (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2020-02-10 Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES The main objective of this thesis is to address the works Uma flor na solapa da miséria (2007); Dá gusto andar desnudo por estas selvas (2003) and Triple frontera dreams (2017), by Douglas Diegues, as textualities that, inscribed in the wild portunhol poetic, operate through the deviation and transgression the radicalization of the border poetics. Between past and presente araises the dialogue with Works that gestated a border tradition like Selva trágica (1956) under a critical perspective that conjugates, in a kind of “undisciplined knowledge”, texts from different theoretical orientations, that ongoing from the literature post autonome to the emergence of a decolonial criticism. This textualities bring into their poetic projects a undeniable bond to the border spaces, real and imaginary, from where they derive their significance and the strength of their aesthetic-political expression, signaling the suspension and the overrun of theses same borders, manifest in the very materiality, in the diction and in the cross-border (transborder) nature they assume, either in the shaping other forms and speeches, places and different languages, other means and supports, in an act of resistance and overcoming to the already crystallized by the time and the tradition, but mainly to the translate the life and the experiences of subjects that are crossed by different kind of borders, living stubbornly, like Diegues translates, on the margins and to the border of state-nation. We seek to demonstrate how they put in demand the emergence of a criticism and of a theorization that are thought from peripheral spaces, as a way of reading textualities that reclaim, so to speak, the repositioning of the theoretical-critical eye on the literature and art notions, in a boundary stile, for purpose not only establish possible relations among different poetics and objects but read them under other epistemological bases, enabling alternative routes to the normative conceptions of the aesthetic and the political. Esta tese tem como objetivo principal o estudo das obras Dá gusto andar desnudo por estas selvas (2003); Uma flor na solapa da miséria (2007); e Triple frontera dreams (2017), de Douglas Diegues, como textualidades que, inscritas na poética do portunhol selvagem, operam, por meio do desvio da norma e da transgressão, a radicalização das poéticas fronteiriças.Entre passado e presente surge o diálogo com obras que gestaram uma tradição fronteiriça como Selva trágica (1956) sob uma perspectiva crítica que conjuga, numa espécie de “saber indisciplinado”, textos de diferentes orientações teóricas, que vão desde o paradigma da pós-autonomia da literatura, à emergência de uma crítica decolonial. Estas textualidades trazem em seu bojo um atestado vínculo aos espaços fronteiriços, reais e imaginários, de onde retiram sua significação e a força de sua expressão estético-política, sinalizando, inclusive, a suspensão e a superação destas mesmas fronteiras, manifestas na própria materialidade, na dicção e na natureza transfronteiriças que assumem, seja no plasmar outras formas e discursos, espaços e linguagens distintas, outros meios e suportes, num ato de resistência e sublevação aos já cristalizados pelo tempo e pela tradição, mas principalmente ao traduzirem a vida e as vivências de indivíduos atravessados por fronteiras várias, vivendo de teimosia, como bem traduz Diegues, nos limites e às margens do estado-nação. Procuramos demonstrar como elas põem em demanda a emergência de uma crítica e de uma teorização pensadas desde os espaços periféricos e em estilo fronteiriço, como forma de ler e abordar textualidades que reclamam, por assim dizer, o reposicionamento do olhar teórico-crítico sobre as noções de arte e de literatura, com fins não só de estabelecer relações possíveis entre objetos e poéticas distintas, mas de lê-las sob bases epistemológicas outras, possibilitadoras de rotas alternativas às concepções normativas do estético e do literário.

The enormous burden that represents the planetary crisis to which humanity has brought it on a canon epistemic occidentalocéntrico requires a replica. For Ramón Grosfoguel, to change the geopolitics of knowledge of the modern world system/ colonial capitalist/ patriarchal by a look and positioning structural from the pluriversalismo transmoderno decolonial, is to find in the package of power relations not only contents economic, political and military, but a wide range of articulations that were buried by a eurocentric modernity. In this theoretical-reflective text is analyzed in a concise way the deployment of the studies of Grosfoguel, who is positioned within the framework of decolonization and of a critical dialog intercultural North-South Global. Apodícticamente, its decolonial cut is a rupture with the monotopic universalism eurocentric. La enorme carga que representa la crisis planetaria al que la humanidad la ha acarreado sobre un canon epistémico occidentalocéntrico requiere de una réplica. Para Ramón Grosfoguel, cambiar la geopolítica del conocimiento de sistema mundo moderno/ colonial capitalista/ patriarcal por una mirada y posicionamiento estructural desde el pluriversalismo transmoderno decolonial, es encontrar en el paquete de relaciones de poder no solo contenidos económicos, políticos y militares, sino una amplia gama de articulaciones que fueron soterrados por una modernidad eurocentrada. En este texto teórico-reflexivo se analiza de manera sucinta el despliegue de los estudios de Grosfoguel, quien se posiciona dentro del marco de la descolonización y de un diálogo crítico intercultural Norte-Sur Global. Apodícticamente, su corte decolonial es una ruptura con el universalismo monotópico eurocéntrico. ABSTRACT The enormous burden that represents the planetary crisis to which humanity has brought it on a canon epistemic occidentalocéntrico requires a replica. For Ramón Grosfoguel, to change the geopolitics of knowledge of the modern world system/ colonial capitalist/ patriarchal by a look and positioning structural from the pluriversalismo transmoderno decolonial, is to find in the package of power relations not only contents economic, political and military, but a wide range of articulations that were buried by a eurocentric modernity. In this theoretical-reflective text is analyzed in a concise way the deployment of the studies of Grosfoguel, who is positioned within the framework of decolonization and of a critical dialog intercultural North-South Global. Apodícticamente, its decolonial cut is a rupture with the monotopic universalism eurocentric. Keywords: Epistemology, border thinking, transmodernity, universalism, Ramon Grosfoguel.

Resumen En las ciencias modernas, el vínculo entre lugar y conocimiento representa un problema epistemológico descuidado. En contra de esa negligencia, los estudios feministas y postcoloniales advierten las múltiples maneras en que el lugar influye en la producción de conocimiento. Sus propias concepciones, sin embargo, se distinguen en aspectos cruciales. Estos no sólo conciernen el respectivo énfasis temático, sino también el modo en que el vínculo entre lugar y conocimiento es conceptualizado. En el artículo queremos mostrar esas diferencias en dos de las vertientes más prominentes dentro de los estudios feministas y postcoloniales: la teoría del punto de vista feminista y el pensamiento fronterizo de Walter Mignolo. Nuestro objetivo es evidenciar que el punto de vista feminista enfatiza el carácter mediado de toda producción de conocimiento, mientras que el pensamiento fronterizo afirma un vínculo más directo entre lugar y pensamiento, que termina de circunscribir el conocimiento a su lugar de origen. Abstract In modern science, the link between place and knowledge appear to be neglected as an epistemological issue. Contrary to that negligence, feminist and postcolonial studies bring to the table the manifold ways how place influences knowledge production. However, their ideas differ in crucial aspects. Those aspects do not only relate to their corresponding thematic emphasis, but also to how we conceive the link between place and knowledge. This article intends to show those differences in two of the most prominent strands within feminist and postcolonial studies -the feminist standpoint theory and Walter Mignolo's border thinking. We aim to show the feminist standpoint stresses the mediated nature of any knowledge production, whereas border thinking argues there is a more direct link between place and thinking that ends up confining knowledge to its birthplace. Resumo Nas ciências modernas, o vínculo entre lugar e conhecimento representa um problema epistemológico negligenciado. Contra essa negligência, os estudos feministas e pós-coloniais chamam a atenção para as múltiplas maneiras pelas quais um lugar influencia a produção de conhecimento. Suas próprias concepções, no entanto, se diferenciam em aspectos cruciais. Esses aspectos não somente concernem às respectivas ênfases temáticas, como também ao modo em que o vínculo entre lugar e conhecimento é conceitualizado. O presente artigo busca mostrar essas diferenças em duas das mais proeminentes vertentes dos estudos feministas e pós-coloniais: a teoria do ponto de vista feminino e do pensamento fronteiriço de Walter Mignolo. Nosso objetivo é evidenciar que o ponto de vista feminista enfatiza o caráter mediado de toda produção de conhecimento, enquanto o pensamento fronteiriço afirma um vínculo mais direto entre lugar e pensamento que, por sua vez, termina por circunscrever o conhecimento ao seu lugar de origem.

RESUMO Este artigo tem por objetivo propor uma visão de linguística aplicada e de linguagem comprometidas como uma INdisciplinaridade radical. No desenvolvimento dessa proposta, convoca autores/as de diferentes áreas do conhecimento para refletir tanto sobre processos históricos de territorialização forjados no chamado período moderno quanto possibilidades de transgressão. O argumento central é que um pensamento de fronteira implica uma série de desafios, sobretudo “desacostumar” e “despraticar” normas familiares. ABSTRACT This article puts forward a view of Applied Linguistics and language committed to radical INdisciplinarity. To achieve this goal it congregates authors from different fields to reflect both upon historical processes of territorialization forged in the so-called Modernity and possibilities of transgression. The central argument is that border thinking involves many challenges, especially reexamining familiar norms and making them strange.

Fil: Finola, Hugo Alberto. Universidad Nacional de Quilmes; Argentina. Finola, H. A. (2017). Colonización, razón colonial y construcción de identidades en el pensamiento latinoamericano : los antecedentes de la opción de-colonial en Miguel León-Portilla, Leopoldo Zea y Rodolfo Kusch. (Tesis de maestría). Universidad Nacional de Quilmes, Bernal, Argentina. La presente tesis se propone investigar cómo algunos autores latinoamericanos, en los albores de la segunda mitad del siglo XX, comenzaron a pensar la dimensión epistémica de la dominación colonial y sus efectos en la formación de una subjetividad subalterna. Nos concentramos en el pensamiento de tres autores interesados por las consecuencias de la colonialidad en América. Miguel León-Portilla, mexicano nacido en 1926, quien indaga especialmente la existencia de un pensamiento filosófico en los pueblos originarios y su supervivencia en la cultura mexicana actual. Leopoldo Zea (1912-2004), también mexicano, quien dará a la cuestión de los efectos de la colonización un abordaje epistemológico, ocupándose centralmente desde sus obras tempranas del tema de la filosofía desarrollada en América. Por último, Rodolfo Kusch (1922-1979), quien naciera y muriera en Buenos Aires pero desarrollara buena parte de su vida en el Altiplano centro-sur andino, y que exhibiera como una de sus mayores preocupaciones filosóficas los roles del mestizaje y la geocultura en el modo de vivir del americano. El objetivo de nuestro trabajo es explicitar y revalorizar las herramientas conceptuales y metodológicas que Miguel León-Portilla, Leopoldo Zea y Rodolfo Kusch desarrollaron desde y para la filosofía latinoamericana como antecedentes de lo que años más tarde generó, como espacio de reflexión para la acción, el grupo de la opción de-colonial.

El objeto de investigación del presente artículo es identificar y definir las diferentes perspectivas epistemológicas y metodológicas que han emergido desde la mitad del siglo XX: la multidisciplinariedad, la pluridisciplinariedad, la interdisciplinariedad y la transdisciplinariedad. También aborda la irrupción de la globalización y los procesos transfronterizos haciendo un acercamiento genealógico a la epistemología del sur latinoamericana, africana, islámica y asiática. Por último, reivindica la necesidad de crear puentes transculturales entre los pueblos de todo el mundo para superar la encrucijada paradigmática en la que nos encontramos como sistema-mundo, con la finalidad de alcanzar los Objetivos de Desarrollo Sostenible establecidos por los Naciones Unidas para el año 2030. The research object of this article is to identify and define the different epistemological and methodological perspectives that have emerged since the mid-twentieth century: multidisciplinarity, pluridisciplinarity, interdisciplinarity and transdisciplinarity. It also addresses the irruption of globalization and cross-border processes making a genealogical approach to the epistemology of the South: Latin American, African, Islamic, and Asian. Finally, it claims the need for cross-cultural bridges between peoples worldwide to overcome the paradigmatic crossroads at which we find ourselves as a world-system, with the aim to achieve the Sustainable Development Goals set by the United Nations for 2030.

Throughout this article I make a case for decolonizing consciousness as a reflexive orientation that reforms the ways in which Indigenous and non-Indigenous life-worlds are navigated and mutually apprehended in a settler colonial context. I consider how through decolonizing dominant habits of thought and action an intercultural dialogue responsive of diverse and mutually informing realities may be cultivated. This article aims to first introduce the key characteristics of &lsquo, decolonizing consciousness&rsquo, this being reflexivity, deep listening, and border thinking. Using the Darling River in New South Wales, Australia, as a backdrop, I consider how place and environment are agents and facilitators of a contested intercultural dialogue where Indigenous and non-Indigenous ontologies, epistemologies, and axiologies often come to head. Drawing on fieldwork conducted with Aboriginal residents in far western New South Wales, as well as literature on decolonizing theory and Indigenous knowledge systems from different socio-cultural contexts, I argue that intercultural dialogue begins with reflexive contemplation of how one&rsquo, s lived experiences is embedded in the realities of others.

This work is dedicated to exploring the possibilities of everyday knowledges and practices to re-address the issue of resistance, problematise the existing notions and create re-articulations. In what follows, I am investigating the main intersections of discrimination in the experience of the latest wave of Greek women migrants in Sweden in order to single out and analyze the ways and tools of their everyday resistance and re-existence. Grounded in the geo-politics and body-politics of knowledge this research begins with challenging the Greek crisis and migration to transgress all-encompassing categories such as crisis, migrant, woman, everyday, resistance and at the same time propose alternative ways and tropes to comprehend and handle their content. In order to reconfigure everyday resistance and expose the marginal layers between “obedience” and “disobedience”, I will unlearn and relearn the Greek history, decolonize the Greek identity, and at last reaffirm the experiential knowing through being, a knowledge that has been durably repressed.

Discutem-se as implicações epistemológicas da viragem descolonial para a descolonização do conceito de “capitalismo global”, tal como tem sido usado nos paradigmas da economia política e dos estudos culturais. Entre outros termos discutidos no artigo, incluem-se “colonização do poder”, “epistemologias de fronteira” e “transmodernidade”, para começar a pensar, não de acordo com “novas utopias”, mas antes com “outras utopias” baseadas numa cartografia diferente das relações de poder globais no âmbito do “sistema mundo europeu/euro-norte-americano moderno/capitalista colonial/patriarcal”. O artigo defende a necessidade de usar este último conceito (apesar da sua extensão) e de abandonar a categoria de “sistema-mundo capitalista” ou “capitalismo global”. This article discusses the epistemic implications of the de-colonial turn of the decolonization of the “global capitalism” concept, as it has been used in the paradigms of political economy and cultural studies. Other terms that are discussed include “colonization of power”, “border epistemologies” and “transmodernity” to start thinking not in “new utopias”, but rather in “other utopias” based on a different cartography of global power relationships of the “worldsystem Europe/Euro-Northamerican modern/colonial capitalist/patriarchical”. The article argues that there is a necessity to use the aforementioned concept (even though it is more extensive) and to abandon the category of “capitalist world-system” or ”global capitalism”. On discutera dans cet article les implications épistémologiques du virage décolonial vers la décolonisation du concept de “capitalisme global” tel qu’il a été employé dans les paradigmes de l’économie politique et des études culturelles. Entre autres termes discutés dans cet article, figureront “colonisation du pouvoir”, “épistémologie de frontière” et “transmodernité”, afin de commencer à penser non en accord avec de “nouvelles utopies”, mais avec d’“autres utopies” basées sur une cartographie des relations de pouvoir globales dans le cadre du “système monde européen / euro-nord-américain moderne / capitaliste colonial / patriarcal”. L’article défend la nécessité d’employer ce dernier concept (en dépit de son extension) et d’abandonner la catégorie de “système-monde capitaliste” ou de “capitalisme global”.

Against a background of arguments that Africa does not possess powerful modes of self-expression, the present paper explores Chinua Achebe’s Afrocentric literary vision that became his crowning reaction to colonialist imagination of Africa as an ahistorical and dark space that is bereft of humanity. Reactions to colonialist description of Africa have ranged, in the African academy, from the search for the origins of the name Africa to a critique of “the invention of Africa” after the colonial imaginary. Monumental research and writing has also been done on how in the transantlantic slavery of Africans and pursuant colonial settlement, Europe developed itself at the expense of Africa. Chinua Achebe has erected his work on a stubborn concern with the “image of Africa” as represented by colonialist and racist writers. This paper fleshes out Decolonial Critical Theory as its tool of reading and making sense of Chinua Achebe’s own decoloniality in defending Africa as a continent that has a wealth of history and humanity. The ability of Chinua Achebe to creatively appropriate the colonial English language and use it as a tool to rebuke Eurocentric imperialism and sensibility is understood as projecting a rebellious decoloniality and Afrocentricism that installs Achebe as one of Africa’s “whistle blowers against ideologies of Otherness.” It is a crowning argument of this paper that Achebe envisions, in terms of power and knowledge, a “world where other worlds are possible”, in so far as he gestures towards a conversation rather than a clash of civilisations in the globe.

This paper revisit the concept of situated knowledge, proposed from the feminist standpoint theory, emphasizing in the processual character of it, and restoring a strong spatial sense of the situational statement. From linking this concept with others as border thinking and place-based epistemologies, a critical approach is offered to regionalization and internationalization projects in Latin-American universities En este artículo se realiza una relectura del concepto de conocimiento situado planteado desde la teoría feminista del punto de vista, en la perspectiva de enfatizar en el carácter procesual del mismo y de restituir un sentido fuertemente espacial al enunciado situacional que le acompaña. A partir de la vinculación del concepto con propuestas sobre pensamientos fronterizos y epistemologías basadas en el lugar, se ofrece una aproximación crítica a los proyectos de regionalización e internacionalización de las universidades latinoa-mericanas Neste artigo realiza-se uma releitura do conceito de conhecimento situado proposto desde a teoria feminista do ponto de vista, na perspectiva de enfatizar no carácter processual do mesmo e de restituir um sentido fortemente espacial ao enunciado situacional que lhe acompanha A partir da vinculação do conceito com propostas sobre pensamentos fronteiriços e epistemologias baseadas no lugar, oferece-se uma aproximação crítica aos projetos de regionalização e internacionalização das universidades latino-americanas

In this paper we look to the Italian border city of Trieste—at various points in its past, a cosmopolitan port, Austria's urbs europeissima, but also a battleground for competing understandings of territoriality, identity, and belonging and a paragon of the violent application of an ethnoterritorial logic to a plurinational, plurilingual urban context; a paragon of the violence of modern borders. At the same time—and precisely by virtue of its border condition—Trieste has often found itself within the cracks of European modernity, rendering it a unique site for the rearticulation and reappropriation of that which Walter Mignolo terms “global designs”. In our analysis, we ask what lessons the experience of a city like Trieste in ‘inhabiting the border’ can hold for Mignolo's notion of “border thinking” and for the elaboration of alternative geopolitical imaginaries.

Cet article montre comment certaines théories provenant de l’Amérique latine peuvent être utilisées pour analyser la littérature amérindienne au Québec. L’auteur présente d’abord le concept d’hétérogénéité tel que développé par le critique littéraire péruvien Antonio Cornejo Polar, qui prétend que la réalité socioculturelle des sociétés américaines peut se concevoir comme un « tout » dans lequel s’opèrent divers niveaux de tensions et de conflits dérivant de l’expérience coloniale, et sa convergence avec certaines des propositions des études coloniales et « décoloniales » latino-américaines. Par la suite, ces théories sont appliquées au champ littéraire amérindien du Québec et montrent comment l’hétérogénéité manifeste une pensée frontalière décolonisatrice dans la littérature actuelle à travers divers dispositifs comme la gnosis frontalière, la pensée autre et la langue autre. Le propos de l’auteur est illustré par une analyse de l’autobiographie d’An Antane Kapesh Je suis une maudite sauvagesse et du recueil de poésie Bâtons à message de Joséphine Bacon., This article shows how some theories from Latin America can be used to analyze Native American literature in Québec. The author first introduces the concept of heterogeneity as developed by the Peruvian literary critic Antonio Cornejo Polar, which claims that the socio-cultural reality of American societies can be seen as a “whole” in which various levels of tensions and conflicts deriving from the colonial experience operate, and how it converges with some of the proposals of Latin American colonial and “decolonial” studies. Subsequently, these theories are applied to the Native American literary field of Québec and show how the heterogeneity manifests a decolonized border thinking in the current literature through various devices such as border gnosis, other thought and other language. The aim of the author is illustrated with an analysis of the autobiography of An Antane Kapesh Je suis une maudite sauvagesse and the poetry collection Bâtons à message by Joséphine Bacon., Este artículo muestra cómo algunas teorías que vienen de Latinoamérica pueden utilizarse para analizar la literatura amerindia en Quebec. El autor presenta primero el concepto de heterogeneidad tal como lo desarrolló el crítico literario peruano Antonio Cornejo Polar, quien pretende que la realidad sociocultural de las sociedades americanas puede considerarse como un “todo” en el cual operan varios niveles de tensiones y conflictos que derivan de la experiencia colonial, y su convergencia con algunas propuestas de los estudios coloniales y “decoloniales” latinoamericanos. Luego, estas teorías se aplican al campo literario amerindio de Quebec mostrando cómo la heterogeneidad manifiesta un pensamiento fronterizo descolonizador en la literatura actual a través de dispositivos como la gnosis fronteriza, el pensamiento otro y la lengua otra. La propuesta del autor se ilustra con un análisis de la autobiografía de An Antane Kapesh Je suis une maudite sauvagesse y el poemario Bâtons à message de Joséphine Bacon.