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The article concerns history, its origins, goals, and end. The article focuses on two concepts of historical development. One is the concept of the “end of history” by Francis Fukuyama. The article’s authors consider in detail the main provisions of this concept. However, the main emphasis is on the critical reception of this concept within the framework of the philosophy of liberation (represented by Arturo Andrés Roig). Roig’s criticism reveals the Eurocentrism inherent in this concept and shows that it carries the main features inherent in the European worldview and European mentality, which is why it is initially perceived as unsuitable for the Latin American continent. The second concept of historical development analyzed in this article is the earlier concept of the “Axial Age” by K. Jaspers. This concept is often perceived as one of the most striking anti-Eurocentric concepts. At the same time, Jaspers himself is regarded as the founder of the dialogue of cultures and intercultural philosophy and a supporter of civilizational pluralism. The article consistently analyzes three aspects of this concept - the motivation for its creation (presented by Jaspers himself), the criteria for identifying historical and prehistoric cultures (and the associated identification of three centers of the axial period), and the question of the possibility of a new axial age. The article argues that Jaspers’ concept can rightly be called Eurocentric rather than anti-Eurocentric, since both in the initial motivation for creating this concept and in the process of its development and vision of the prospects for the possibility of a new axial age, Jaspers proceeds from the presuppositions characteristic of the European worldview, which is universalized by him and presented as objective and the only correct ones. Ultimately, the study shows that the fight against Eurocentrism is a logical continuation of the latter and carries all the main features of the European mentality.

I won't here sketch out completely the contentions of all phenomenologists about the question of Europe, what would rather refer to a book-project. By taking over some of the statements, I will rather try to situate Max Scheler's original contention, while showing, to begin with, how he concurs with some aspects of Husserl's pionneer-conception, but also strongly disagree on some others. As a second step, the map of the contentions of the different phenomenologists on Europe will allow to draw a fairly enough dividing line between euro-centrists or europeo-centrists on the one side and, on the other side, the promotors of an alternative Europe, of an « alter-Europe », of a euro-excentrism, or again, in more contemporary terms, of a « globalisation » or an « alter-mondialism ». Max Scheler is clearly on this latter side of the line, as we will see. But this dividing line becomes still more complex and generates other distinctions, according to the « valence » that is attributed to Europe, positive (its opening future) or negative (its foreseen decline), or, in other terms, if it is its metaphysical meaning (principle, idea, essence, value) that is underlined, or its social, legal, economic and political historicisation. With such a multifactorial configuration in mind, I will seek to place the author of Politisch-pädagogische Schriften and, namely, of « L'idée de paix et le pacifisme » on the chessboard of Europe. [ABSTRACT FROM AUTHOR]

In this paper I propose to question the way in which coloniality and Western hegemony affect Francophone theatrical creation as an example of issues which, historically constructed through the prism of a Eurocentric ideology, go beyond the artistic dimension. This focus makes it possible to frame the analysis on aspects of representation, and thus to question the political and cultural aspects of the artistic practices taking place within the dynamics of Franco-African relations. I will show these issues starting with Baâda, le malade imaginaire by the Burkinabe company Marbayassa, a cooperative adaptation with an intercultural vocation. By turning to the theatre to rethink the whole range of cultural products from the point of view of performance and forms of domination, the analysis shows the relationships between theatrical creation, cultural institutions, and economic and political logics. The analysis highlights the ways in which artistic productions convey representations that can favour the fabrication of an aestheticization of difference and the risks of ethnocentric representation, notably in the forms of exoticism of the body and of the imagination. In the conflict between hybridisation and cultural homogenisation that interculturality brings about, this allows to keep in mind the imposition of a knowledge/power that is both marginalising and phagocytising. [ABSTRACT FROM AUTHOR]

TRANSCREATION IN INDIA AND BRAZIL: ON THE CONCEPTS OF PURUSHOTTAMA LALA AND HAROLDO DE CAMPOS The study aims to compare the concepts of transcreation developed in India and Brazil. The first, more extensive part of the article introduces the profile of Indian translator, poet, essayist, and publisher Purushottama Lal (1929-2010) and attempts to outline his concept of transcreation, which seems to have not been introduced to Polish translation scholars so far. The second part seeks to sketch the most significant differences between Lal’s concept and the ideas of Brazilian translation theorist, translator, and poet Haroldo de Campos (1929-2003). The analysis allows us to conclude that, despite their surprising lexical and chronological convergence, these concepts developed independently and exhibit a number of fundamental differences, which, as indicated by bibliographic reconnaissance, have not yet been discussed in the humanities.

This article discusses the poetry of Romaine Moreton and Lisa Bellear, particularly the poems in which they address the violence against Aboriginal women and girls. It demonstrates how the two poets’ representation of Australian historical and cultural memory destabilises the continuum of colonial power relations and confronts the ongoing stereotypes of Aboriginal women constructed on the basis of a decidedly racist and misogynistic colonial ethos.

THE CONCEPT OF TRANSLATION IN INDIA: AN OVERVIEW This study aims to outline the most relevant contemporary critical remarks concerning the concept of translation and the presence of translational reflection in India, aiming to fill the gap perceived in Polish translatology.

In the early modern period, the representation of the continents by means of allegorical figures enjoyed great popularity. The book Bodies and Maps: Early Modern Personifications of the Continents, edited by Maryanne Cline Horowitz and Louise Arizzoli, is very stimulating, richly documented and fundamental with regard to the detailed source-critical examination of concrete individual visualisations of the continents. The focus of the book rather lies with the 16th century, while part 5 focuses on the 18th century. In the 18th century, continent allegories entered into the public sphere and reached broader strata in the society. In this century, Eurocentrism progressed considerably, but did not invent it. The volume’s co-authors pose the question of Eurocentrism as well as that of racism with regard to the late Middle Ages and the 16th century. Because of their widespread use, continent allegories can be counted among the most important primary sources from which we can draw conclusions about how extra-European cultures could be represented, interpreted and viewed from a European perspective. They represent much more than just an art-historical source, they are, especially when one thinks of their accessibility in public spaces for everyone, actually a historical source of the first rank, behind which not least travelogues and theoretical concepts such as the history of civilisation as a universal history compete with the Christian history of salvation in the Bible.

At least since the rise of postcolonial studies, the questioning of the supposed European-centrism of the Enlightenment has been recurrent. How can we situate Rousseau in this respect? In his justly famous analyses, Claude Lévi-Strauss recognised him as the “founder of the human sciences” and the Discours sur l’origine de l’inégalité as “the first treatise on general ethnology”. In De la grammatologie, however, Jacques Derrida proposed another reading, arguing that “Rousseau’s dynamics is a strange system in which the critique of ethnocentrism organically composes with eurocentrism”. Should we then consider that Rousseau, far from offering a counter-example to the European-centrism of the Enlightenment, would give an illustration of it which is all the more remarkable because it is more insidious? These are the questions that we would like to try to shed light on, by insisting on Rousseau’s grievances with regard to the European “philosophical mob”, which commit the egregious error of ignoring the essential plasticity of the human species. It is obviously no coincidence that the art of travelling constitutes Emile’s ultimate apprenticeship: it is on this condition that he will be able to become both a man and a citizen, capable of judging customs and mores while remaining radically alienated from the prejudices of his contemporaries, who despite all their books and all their travels, know of men only Europeans.

At his last conference in France, on 8 June 2004, in Strasbourg, under the title “Le souverain bien – ou l’Europe en mal de souveraineté”, Jacques Derrida (1930-2004), always very concerned about Europe and about the future of Europe, dared to admit that he dreamed, without the slightest Eurocentrism or identitarianism, of “a Europe whose universal hospitality and new laws of hospitality or the right of asylum would make it the Noah’s Ark of the 21st century” – since the Bible (Gen. 6-9), Noah’s Ark [Tevat Noah] symbolizing the covenant, that is, Elohim’s alliance with Noah and “every living being” (Gen. 9, 15). Through the problematic of unconditional hospitality – which, as we try to point out, translates the singularity of this biblical alliance as well as underlines the singularity of Deconstruction as a philosophical idiom –, it is the silhouette of this dream of Derrida, as well as its juridical and political scope and implications not only in the European scene but also in the so-called Globalization scene, that we try to sketch here, showing how such a dream deconstructs, that is, denounces and critically re-thinks presumption and violence of the carno-fallo-logo-centric register of philosophical-cultural Westernity. [ABSTRACT FROM AUTHOR]

With the increased interest sparked across academia in both new materialism and epistemologies of the South, old colonial and patriarchal habits rear their vicious heads. On the one hand, feminist contributions are, in many cases, ignored or watered down in mainstream discussions in both approaches, pushing feminist political projects at the core of these epistemologies to the margins. On the other hand, the engagement in conversations and commitment to the ideas that emerge from the epistemologies of the South are limited or not recognized, a situation that contributes to perpetuating coloniality of knowledge. Accounting for these challenges, this paper puts into conversation epistemologies of the South (focusing on theorists from the Americas) and new feminist materialism in terms of specific concepts such as dualism, difference, time, universality, body-land, and relationality. By showing both the affinities and differences between the two, this paper demonstrates the richness and diversity of arguments; furthermore, it investigates what new materialism has to do with decolonization and tropicality. This paper concludes by addressing the questions: to what extent and in what way might new (feminist) materialism need to be decolonized? And how does it speak to “tropical materialisms”? Although this paper does not specifically focus on the tropics, tropical images of thought such as the “mangrove,” are evoked throughout the text.

Abstract The article offers a critique of recent efforts to read international relations theory – and its theorists – as especially positioned to offer a critique of international politics. It does so by engaging Daniel Levine’s claim that international relations theory has a special vocation for critique which is unparalleled by other disciplines. By problematizing Levine’s political, ethical and epistemological approach to sustainable critique, I argue that international relations theory has been particularly engaged with a politics of crisis that centers Western modes of subjectivity as the only frame of reference for thinking about politics and history. As a consequence, Western international relations theory has become both inadequate and dispensable for many critical theorists of international politics in much of the world, even when it comes to its most critical approaches. By way of conclusion, I offer an approach to critical international relations theory that starts from the politics of colonialism, instead of crisis.

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Copyright of Synergies Portugal is the property of GERFLINT (Groupe d'Etudes et de Recherches pour le Francais Langue Internationale) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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.

Copyright of Acta Universitatis Lodziensis: Folia Litteraria Romanica is the property of Wydawnictwo Uniwersytetu Lodzkiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Widely acclaimed as the Lithuanian national poet, the Catholic clergyman Jonas Mačiulis-Maironis (1862–1932) in his canonical poems of the epoch of national revival expressed his romantic primordialist point of view that every nation has an inherent right to its independence that had been given by divine institution. Linguistic factors determined national identity in Eastern Europe of the late 19th century. Maironis as a follower of linguocentric nationalism modelled the conditions for the elite Lithuanian culture which would be significant at the European level. The longing for the so-called European virtues (universally based on Christian ethics) penetrated through all the poet’s world-view, therefore he was impressed by the diligence and activism of Western nations but did not support the ideas of social activism and individual liberties, opposed the ideas of secular philosophical trends, especially socialism and scientism. Eurocentrist motives in his rhetoric did not mean any challenge to the governing conservative Russian regime because they did not invoke opposition to the ideology of Pan-Slavism which was supported by the Tsarist ideologues. The poetical archetype of springtime awakening was related to the youthful activism of the “new” political nations of Eastern and Central Europe. Maironis was one of the first Lithuanian authors who openly criticized ideas of socialism and positivism; on the other hand, he provoked discussions of the enlightened group of the developing Lithuanian-speaking elite. He regarded the slogans of liberty, equality and fraternity as deceptive justification of populism and collective violence. Sceptically regarding parliamentary democracy, he emphasized the principles of Classical-Christian law and justice and the need for solidarity, consciousness and creativity. Maironis related the ideological dispute of conservative and radical trends to the decisive struggle of Christianity and atheism. He was a consistent and orthodox Catholic thinker, the opponent of any revolutionary upheavals; discussing social questions he emphasized that politicians should take into account doctrine of the Holy See on the obligations of Christians and principles of charity.

After the First World War, Italian freemasonry had to reconcile masonic universalism with patriotic demands. The nationalistic turning point, marked by the Grand Master Ernesto Nathan (1917-1918), widened the gap of the vexata quaestio “cosmopolitanism/nationalism” by introducing imperialistic tendencies. Thus, distancing itself from the thinking of Mazzini and the values of the Risorgimento which had been professed and defended until the first decade of the 20th century. The support for the Dalmatian annexation policies became a key issue in order to understand the nationalistic evolution of the Grand Orient of Italy during the war and its aftermath.

Abstract Though welcome, Cohen's call for exchange across diverse perspectives in international political economy (IPE) evades the question: why have we remained unaware of or insensitive to the diversity that already exists? We follow John Hobson's claim that racism, imperialism and Eurocentrism disallow a western-dominated social science from engaging with diverse viewpoints. We argue further that a disciplinary bias towards a unit-level or atomistic understanding of social science precludes and disallows epistemological encounters in which actual diversity might be harnessed. We support this claim in two steps. First, we draw on Ghassan Hage's analysis of exigophobia, or the fear that social explanation inadvertently justifies horrendous actions and humanises their perpetrators. Exigophobia activates what we call the condemnation imperative: an eagerness to condemn an individual or group act, of fierce violence, for example, before one has tried to understand or explain it. Second, building on Nicholas Onuf's work on levels, we show that the disciplinary bias towards explanations which 'see' from the level of individual actors treats Europe or the west, in Hobson's terms, as 'self-constituting and exceptional'. When one neglects the structuring features of the whole, and assumes western 'pioneering agency', it is easy to treat non-western inferiority (irrationality, backwards culture, and so on) as an explanation of the relative successes and failures of a flattened planet of autonomous units. Though we endorse forms of social explanation that start from the whole as opposed to the parts, we favour the view that there are only simultaneous and continuous processes whose seeming mystical flow our descriptions cannot but freeze. We suggest that there are no levels, simply parts and wholes in process.

This paper is an examination of the Old Testament Society (OTSSA) Journal (Old Testament Essays-OTE) from 2001 to 2016 in order to determine the extent to which the published articles in OTE reflect the indigenous African culture and tradition. I will examine each volume of OTE available to me from 2001 to 2016, to determine the percentage of articles that reflect indigenous African culture and tradition. Even though OTSSA is an African association and its journal belongs to Africa and published in Africa by Africans who live in Africa, can one truly say that it reflects African Old Testament studies or Eurocentric Old Testament Studies? At the time when scholars all over the world are taking seriously the indigenous approach to the study of the Bible (Old Testament), can one truly say that OTE is taking African Old Testament studies or African contextual approaches seriously? This paper is basically to challenge Old Testament scholars who have the advantage of living, studying, and lecturing in Africa, irrespective of colour, to take African Old Testament Studies seriously.

The paper offers an analysis of an ethnographic perspective on the contemporary status of indigenous tribes of South Africa. The analysis concerns a specific publication Herovering van het paradijs (Paradise reconquered) which constitutes a report on the indigenous peoples of South Africa compiled as an incentive of the Dutch Organization for International Aid (Novib). The paper focuses on the negative perception of tourism in contemporary ethnography recently tending to interpret it as a type of colonialism of a modern kind. The more recent ethnographic account distances itself from the empirical approach, as if allowing the underprivileged to speak for themselves, while it in fact contradicts its initial assumptions. The apparent concern for the authenticity of the indigenous, though unintended, defies any manifestation of cultural hybridization which is, moreover, held to blame, as can be gathered, for the present disastrous condition of the indigenous peoples. The message of the contemporary ethnographic accounts is reinforced by the photos of some modern or “western” items recycled to fit a traditional, e.g., Bushman environment. The above strategy of presentation results in a deliberate reversal of the established order. Its aim is to demonstrate the absurdity involved in the interpenetration of rules and norms valid for different civilizations. In this way, undeniable similarities of cultures are backgrounded while the Bushman self-destructive distinctiveness is foregrounded. As one can conclude, what the authors of the book under scrutiny are aiming at, while claiming the rights to impose their own norms on the local culture, is nothing else but the petrifaction of the mythical tribal condition.

This article provides an overview of the literary prose written in Dutch about the Congo, the former Belgian colony. The Congo was ruled over by king Leopold II as his private property from 1885 to 1908. From 1908 to 1960 it was governed by the Belgian state. The Congo gained its independence on 30 June 1960. During the colonial period and after the Congolese independence a substantial number of Flemish literary works have been written about the Congo. During the colonial period most of them were written in the colonialist vein. They reflect a Eurocentric perspective and a colonialist attitude. However, there are also a number of writers who are critical of the colonial project. Some of them criticize the way in which the colonization is carried out; others reject the colonial enterprise out of hand. After the Congolese independence Flemish authors engaged in some serious soul searching. The universality of western values is examined and the problems regarding acculturation are addressed. In the last two decades authors such as Guido Tireliren and Lieve Joris have tried to understand the Congo from within. Most Flemish literature on the Congo is not of a high literary quality but from a historical-cultural perspective it is a very important domain of study.

Social sciences research about Suriname is euro-centric. It is dominated by the Dutch and evolved in the context of academic colonialism. From the Surinamese point of view, this situation is undesired. Some lessons can be learned from others, e.g. South East Asian and New Zealand/Maori scientific communities. In order to decolonize research it is suggested that the Surinamese social scientists community is strengthened and that cooperation with institutions in the South-American and Caribbean region is intensified. To achieve sustainability in a regional context concerted action of social scientists and academic institutions is required. The focus in this article is on cooperation with Brazil, the Southern neighbor of Suriname and a leading nation in the region. Referring to common factors in history and current social developments in Suriname and Brazil, it is suggested that the cooperation that started in the last decades of the 20th century is intensified.

A group interview on issues of methodology in the work of Michel Foucault, the discussion focuses less on the 'interpretation' of Foucault's work and more on the critical and transformative redeployment of Foucault's philosophical toolkit. What is most usable in Foucault's genealogical method for today's critical tasks? What is most unusable, or frustrating, in Foucault's library for us today? And who else might we turn to alongside Foucault for our critical, philosophical, and historical energies?

The article lists a number of cases of actual and possible application of the concept ‘borderline’ to characterise Bulgarian collective identity. Half of them date from the post-communist period and another half from the period between the two world wars. Through them I try to trace a theoretical intention that is sensitive to the teleology and ideology of modernisation (and especially to its Eurocentric bias). Thus I try to chart a set of self-identifications which could be opposed to what I consider the present mainstream in writing on collective identity issues in Bulgaria, to both its currents: the one claiming the status of avant-garde and the imperative of scholarly autonomy, and the other claiming classicality and compliance with national interests. I view mainly 20th–21st c. expert works in cultural and art history, of both Bulgarian Middle Ages and modernity, but also some works of ‘well-informed citizens’ (or of experts outside their domain of expertise) who have felt obliged to share their prophetic visions in public, and even memoirs. The article contains five chapters relating, correspondingly, to: (0) deliberation on the concept of borderlineness and its alternatives; (1) delineation of the conceptual tenets of the mainstream discourse of/on Bulgarian collective self-identification and self-instruction throughout the late 19th – early 21st centuries, and of what I believe are its major conceptual deficiencies (nation-centrism; Eurocentrism; cultural-historical monism; and linguo-centrism); (2) identification of late 20th – early 21st c. conceptualisations of Bulgarian identity which are relatively free from the above referred deficiencies and which recognise that identity’s ‘borderlineness’; (3) identification of similar conceptualisations from the interwar period (1920s– 1930s); (4) delineation of some epistemological assets of ‘borderline awareness’ and, esp., its compatibility with ‘understanding-culture-as-plural’, as well as of its fluctuation in scope and intensity within the Bulgarian 19th–21st c. An analogical, and, inevitably, more complicated, exploration of the mental geographies and implicit Kulturphilosophies in works of Bulgarian artistic literature could be the subject of a subsequent paper.

The Hill of Devi relates Forster's experience of deterritorialisation in India; in spite of his efforts to adapt to the country, thus making cross-cultural encounters possible, his letters convey a paradoxical sense of belonging and un-belonging. The Hill of Devi reveals a gap between the author’s cultural background, his Englishness which seeps through the narrative frame, theatricality, tongue-in-cheek humour, comedy, and his winks at the reader, and the “queerness” of India. The eurocentric, distorting gaze of the foreign observer, prone to focus on anomaly, reveals a gap between a cultural model or center (Englishness) and what deviates from it, i.e. ex-centricity. India undergoes a paradoxical process of exaggeration and reduction which turns it into a stage or a carnival. Intertextuality (Gilbert and Sullivan, Alice in Wonderland) casts light on reversal, incongruity and blurred boundaries. India in The Hill of Devi is both a cultural, an ideological and an aesthetic construct. The gap between East and West can finally be measured in terms of differing, between perception and representation, writing and editing. India is not a maieutic space but remains a “muddle”. Yet Forster’s encounter with India had a poietic function and he turned it into a mythic and aesthetic representation of otherness in A Passage to India, supported by a political reflection on imperialism.

Apartándose de las visiones eurocentristas que ven en las ciudades de Estambul y México del siglo XVI sólo "periferias exóticas" sin conexión, este artículo describe problemas de orden teórico y metodológico que surgen cuando se comparan dos fuentes relegadas por la historiografía tradicional. El texto presenta un primer acercamiento a una obra en proceso (Et là bas quelle heure est-il? L'Islam et l'Amérique à la fin de la Renaissance), en la que se analizarán con detalle los contenidos sociales, culturales, políticos y económicos que las fuentes despliegan en sus puntos de conexión y en el contexto de la mundialización.Distanciando-se das visões eurocentristas que vêem as cidades de Istambul e México do século XVI somente como "periferias exóticas", sem conexão, este artigo descreve problemas de ordem teórica e metodológica que surgem quando se comparam duas fontes relegadas pela historiografia tradicional. O texto apresenta uma primeira aproximação de uma obra em construção (Et là bas quelle heure est-il? L'Islam et l'Amérique à la fin de la Renaissance), no qual se analisarão com detalhes os conteudos culturais, políticos e econômicos que as fontes revelam em seus pontos de conexão e no contexto de mundialização.Away from the European centred analyses that place Istanbul and Mexico cities as "exotic peripheries" with no connections, this article explore new historiographical aproches from analyzing two relegated historical sources. The text presents the first version of an unfinished text (Et là bas quelle heure est-il? L'Islam et l'Amérique à la fin de la Renaissance) that will discuss the economical, social and political frames in a global context.

The objective of this paper is to show main difficulties in the intercultural translation process which has been taking place during the Discovery and the Conquest of the New World, in the 15th and 16th centuries. These historical facts are considered as a metaphor of translation in general, and letters, chronicles and histories of some Spanish authors of that period are analyzed as examples of interpretation / translation based on their eurocentric and Christian background. Finally, domestication of the New Spain culture is indicated as a main translation strategy and a confrontation of cultures rather than dialogue is stressed as a general feature of the cultural contact.

Anquetil-Duperron was one of the main critics of Montesquieu’s concept of despotism, a tenacious opponent of eurocentrism and an unconventional exponent of anticolonial thought in the Enlightenment. He questioned the philosophical use of travel literature and also denounced that philosophy can be an instrument of conquest, grounding colonization’s image of the world. This article focuses on the original relationship that his works disclosed between colonialism and philosophy.

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A literary criticism of the books “Histoire du monde au XVe siècle,” edited by Patrick Boucheron, and “Vermeer’s hat: The seventeenth century and the dawn of the global world,” by Timothy Brook is presented. It examines how the authors approach the question concerning the making of history in a globalized world. Topics discussed include globalization, eurocentrism, and materialism. Also referred to are several books including “L'état du monde en 1492," by Guy Martinière.

In this text are presented Edward Said's ideas concerning the formation of orientalism as a collection of scientific and literary representations, as well as the representations in common use, whose background is the European will of domination over the Oriental region. He examines the movement of scientifically affirmed ideas into more general use in other fields, especially in literature. The accent is on the power of open discourse and the role of language itself in the interpretation of reality; to what extent language creates conditions for the perception of our original experience through its adoption into the structure of language. The fact that orientalism exists depends more on the Occident than on the Orient and all this because of western representational forms and structures. Said's analysis shows the form and interior organisation of this field, its beginnings, ancient authorities, distinctive representatives, and new authorities. This being with the objective of revealing the dialectic between a writer or a text and the complex corpus to which his text makes contribution. Said examines orientalism as a dynamic exchange between the individual authors and larger political interests. The most important stereotypes of orientalism: Oriental inferiority, Oriental cruelty, the Threat to the Western Civilisation, Exagerated sensuality, Lack of rationality, all appear within the works of the majority of Occidental writers. Oriental Inferiority was used within orientalistic discourse as an excuse for the need of the European presence in the region, running beneath a veneer of the "mission civilisatrice" of the colonial conqueror. [ABSTRACT FROM AUTHOR]

This paper is dedicated to the analysis of some important points of Patočka's Heretical Essays on the Philosophy of History in order to question his major thesis of the common origin of philosophy, politics and history shared by Hannah Arendt and based on Husserl's and Heidegger's phenomenological conception of the Greek beginning. It tries to show the complexity of Patočka's conception of Europe, which on one side can be understood as falling into Eurocentrism, but on the other side brings to light the dark face of modern European nihilism and planetary domination and tries to find a remedy for it by appealing to a philosophical conversion leading to the recognition of the diversity of human culture. [ABSTRACT FROM AUTHOR]

Abstract This article focuses on the way in which Eurocentric conceptualisations of the ‘international’ are reproduced in different geopolitical contexts. Even though the Eurocentrism of International Relations has received growing attention, it has predominantly been concerned with unearthing the Eurocentrism of the ‘centre’, overlooking its varied manifestations in other geopolitical contexts. The article seeks to contribute to discussions about Eurocentrism by examining how different conceptualisations of the international are at work at a particular moment, and how these conceptualisations continue to reproduce Eurocentrism. It will focus on the way in which Eurocentric designations of spatial and temporal hierarchies were reproduced in the context of Turkey through a reading of how the ‘Gezi Park protests’ of 2013 and ‘Turkey’ itself were written into the story of the international.

Resumo Este estudo tem por objetivo apresentar, a partir da perspectiva pós-colonial, uma visão sobre o movimento consumerista no Brasil pouco discutida na literatura de consumerismo, analisando como e porque padrões eurocêntricos de proteção ao consumidor foram incorporados ao movimento e como a adoção desse modelo resultou em limitados avanços na proteção aos consumidores no país. São apresentados os casos de importantes organizações de defesa do consumidor brasileiras, a saber, Programa de Proteção e Defesa do Consumidor de São Paulo (Procon-SP), Instituto Brasileiro de Defesa do Consumidor (Idec) e Proteste: Associação Brasileira de Defesa do Consumidor, e sua associação a organizações consumeristas internacionais, em especial à Consumers International (CI), mimetizando suas práticas de defesa do consumidor. A partir da perspectiva adotada é possível perceber como a influência eurocêntrica está presente em campanhas, pesquisas, eventos, testes comparativos de produtos, palestras e intercâmbios de tais organizações brasileiras, revelando como a adoção de um comportamento mimetista perpetua domínios pós-coloniais que, no fim, não resultam em melhorias na proteção aos consumidores no Brasil. A literatura de consumerismo pouco discute tais aspectos geopolíticos do movimento consumerista, dificultando o reconhecimento de que o modelo eurocêntrico de consumerismo tem mais do que a proteção aos consumidores como sua prioridade, pois se alinha aos interesses do Norte Global, em especial dos Estados Unidos da América (EUA), de perpetuidade de sua hegemonia no mundo.