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Syed Farid Alatas is a Malaysian sociologist who has been highly influential in discussions about decolonising knowledge. He has also continued the legacy of his esteemed father, Syed Hussein Alatas, by furthering 'the School of Autonomous Knowledge' in the Malay Archipelago and beyond. This article presents a wide-ranging, comprehensive and rich dialogue between Farid and Leon Moosavi. In this conversation, pertinent questions are asked: How does Farid's approach to decolonising knowledge differ from other decolonial scholars? What exactly does Farid mean when he talks of 'intellectual imperialism', 'alternative discourses' and 'academic dependency'? This dialogue also explores Farid's extensive engagement with the Islamic/Muslim sphere, including topics such as: Ibn Khaldun, Muslim revivalism, Muslim sectarianism and the Islamisation of knowledge. The discussion also explores some potential critiques of Farid's intellectual contributions with challenging questions: Can Farid's theoretical ideals be applied in 'the real world' or are they confined to an audience of intellectual elites? Is Farid anti-Western? Or, actually, does his work inadvertently fall into the trap of Westerncentrism? This article offers a unique insight into the intellectual biography of one of the most notable social theorists of the current era. [ABSTRACT FROM AUTHOR]

Copyright of Revista Crítica de Ciências Sociais is the property of Centro de Estudos Sociais 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.)

The objective of the article becomes to highlight a new epistemology of knowledge as the guiding thread of the creative process of the samba school parade in 2019 at Estação Primeira de Mangueira. Historically, knowledge stru ctured from a bias of westernized thinking was intertwined in Brazilian cultural manifestations such as the carnival phenomenon. The narrative that the samba school parades portrayed in their presentation, reinforced the myths and misconceptions that the Eurocentric historiography systematized for many years, relativizing and softening problematic historical episodes, such as the invasion and consequently the colonization, slavery and genocide of the real owners of these lands, the original peoples. In order to rethink and rewrite traditional Brazilian historiography, the decolonial movement emerges as an epistemological rupture in order to highlight the existence and resistance of blacks and indigenous peoples in the past and present. In the parade "Historias para ninar gente grande" at Estaçao Primeira de Mangueira, the decolonial episteme is incorporated into the parade, carrying out a historical reparation towards indigenous peoples, blacks and other social groups who were victims of colonization and coloniality, becoming in this parade the true heroes and protagonists of the history of Brazil. [ABSTRACT FROM AUTHOR]

This article explores Indigenous perspectives on archaeology in Canada and the United States and the role of archaeologists in engaging with Indigenous communities. As part of our study, we interviewed Indigenous community members about their experiences in archaeology and their thoughts on the discipline. We analyzed each interview thematically to identify patterns of meaning across the dataset and to develop common themes in the interview transcripts. Based on the results of our analysis, we identified six themes in the data: (1) Euro-colonialism damaged and interrupted Indigenous history, and archaeology offers Indigenous community members an opportunity to reconnect with their past; (2) archaeological practices restrict access of Indigenous community members to archaeological information and archaeological materials; (3) cultural resource management (CRM) is outpacing the capacity of Indigenous communities to engage meaningfully with archaeologists; (4) the codification of archaeology through standards, guidelines, and technical report writing limits the goals of the discipline; (5) archaeological methods are inconsistent and based on individual, or company-wide, funding and decision-making; and (6) archaeological software offers a new opportunity for Indigenous communities and archaeologists to collaborate on projects. [ABSTRACT FROM AUTHOR]

Copyright of Revista Crítica de Ciências Sociais is the property of Centro de Estudos Sociais 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.)

The "Great Divergence" is the historical process that gave rise to the persistent gap in the per capita income between different regions of the world, about two centuries ago. Conventional explanations attribute its origin to the exceptional features of European societies. In this article I synthesize the challenges to this position and argument that ignores the importance of coercion and its relationship with technological innovation, institutions and culture. Coercion was not a sufficient condition for the Great Divergence, but it was necessary for the formation of persistent economic gaps between regions of the world. [ABSTRACT FROM AUTHOR]

Copyright of Patrimônio e Memória is the property of Centro de Documentacao e Apoio a Pesquisa 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.)

Copyright of Analisi: Quaderns de Comunicacio i Cultura is the property of Universitat Autonoma de Barcelona 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.)

Copyright of Goya is the property of Fundacion Lazaro Galdiano 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.)

This article presents a series of considerations on the theme of racism in Enlightenment thought with the intention of both contributing to the analysis of the foundations of modern racism and presenting a defense of the history of philosophy as a discipline capable of assisting the task of philosophical criticism of our present. Firstly, it suggests a series of general reflections on ways of approaching and deepening the reflection on racism in modern thought, especially in the 18th century. Secondly, it reflects on the Enlightenment category, considering its historical and philosophical aspects and the variety of philosophical positions that the notion encompasses. Finally, it considers the racist manifestations within Voltaire's work, taking into account the previous comments and the ambivalence of the author's positions to show that his racism is not based on a philosophy of history as a defense of European civilization, but on his polygenist positions developed in his clash against Christian orthodoxy and its explanation of the origin of human beings. [ABSTRACT FROM AUTHOR]

Copyright of Intus-Legere Historia is the property of Intus-Legere Historia 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.)

Copyright of Revista Brasileira de Historia is the property of Associacao Nacional dos Professores Universitarios de Historia 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.)

This article intends to discuss the idea of a world society, fundamental idea in the world paradigm proposed by Esteban Torres in his book La gran transformación de la sociología, with the Marxian concept of world capitalism. Although both concepts are mutually exclusive according to the author (which also implies, from the perspective held here, the exclusion of Marx's theory about the globalist paradigm), what we will try to prove here is that the fundamental substratum of world society is, in fact, the world capitalist form. Contrasting this two concepts, as well as identifying the limitations in Marx's theory regarding the singularities in Latin America - limitations that do not refer to a supposed Eurocentrism inscribed in the core of his thought-could contribute to building a Marxist Theory of Social Change that is from and for Latin America; and that is up to the task of the present times challenges. [ABSTRACT FROM AUTHOR]

This article sets out to review and evaluate the charge of Eurocentrism frequently levelled against Marx and Marxism. The essay begins with an assessment of Esteban Torres's recent attempt to at least partially acquit Marx and Marxism of this charge. It relates Torres's discussion of the problem to broader polemics surrounding the topic. It hones in on debates about Marx's evolving views on European colonialism, and its relationship to capitalism. It pays special attention to the postcolonial critiques advanced by Edward Said and Dipesh Chakrabarty, as well as to more recent decolonial critiques advanced by Walter Mignolo and Ramón Grosfoguel. It also considers Marxist responses to these. It concludes with a revindication of the contributions of heterodox "Third World Marxists" such as Frantz Fanon and Aimé Césaire, arguing that what is at work in such figures thinking from and for the Global South is not a logic of diffusion, imitation, and mimicry, but rather, can be more accurately portrayed as translation, reinvention, and creative appropriation. [ABSTRACT FROM AUTHOR]

Copyright of Estudios Pedagogicos (Valdivia) is the property of Estudios Pedagogicos 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.)

Discussions about diversifying the discipline of international relations (IR) are often met with limited evidence in practice. Employing the concepts of epistemic oppression and academic dependency, this article contributes to filling the existing knowledge gap by examining what the pedagogical practices of IR professors, particularly in terms of syllabi design and content, tell us about the state of disciplinary diversity. The article examines results from a preliminary study that analyzes different graduate-level IR syllabi from leading universities in the Global North (represented by United States and United Kingdom) and Global South (Africa in particular) in order to determine how their design, including required readings and other pedagogical choices in the classroom, contributes to the explicit diversity needed to push IR beyond its usual canon. The findings suggest that although more perspectives have become accepted or recognized, what is considered essential for graduate students to study and further propagate is still primarily mainstream. Another point is that what has become known as "critical IR" cannot automatically be equated with diversity. This means there is the need to further interrogate and open up more avenues that go beyond what can be characterized as a "critical canon" of IR. [ABSTRACT FROM AUTHOR]

Copyright of Cuestiones de Filosofia is the property of Universidad Pedagogica y Tecnologica de Colombia 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.)

Copyright of Quaderns de l'Institut Català d'Antropologia is the property of Institut Catala d'Antropologia 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.)

This paper follows a late nineteenth-century debate in Brazilian historiography about the proper starting point for narratives of Brazilian history: Europe (European expansion and the great voyages of early modern period) or America (with descriptions of the territory and native peoples). This debate centered on defining the "antecedents" of Brazilian history, which would fit a narrative logic with particular implications. The chosen historical process would, in its turn, would help identify a "center" for Brazilian history, which could either be "internal" (territory and its earlier occupants) or "external" (Europe and the expansion of commercial capitalism). This article analyzes the theoretical trio of "antecedents-processcenter" during a formative moment in Brazil's historiography with attention to possible reevaluations of the place and role of indigenous peoples and nature in history. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

The objective is to present a critique of Eurocentrism as a specific and necessary function of capitalism. This criticism is twofold and addresses: a) the expropriation imposed on Latin American countries by European countries during the historical development of capitalism and b) indeterminate analysis that do not present the dynamics that make it necessary to place the Eurocentrism function in the development process capital as a mode of production for itself. The logic that underlies this hypothesis is based on Marx's writings and on the marxist theory of dependency. [ABSTRACT FROM AUTHOR]

The purpose of this article is to offer an approach to Michael Löwy's Latin American Marxism. In my hypothesis, Löwy's Marxism is marked by a radical critique of Eurocentrism and lies in permanent dialogue with the "warm currents" of European Marxism. Applying the theoretical approach of the sociology of revolutionary intellectuals and through a qualitative methodology of hermeneutical nature, we will analyze two central dialogic knots in Löwy's work, expressed in the affinities between León Trotsky and Ernesto Guevara, such as those of José Carlos Mariátegui and Walter Benjamin. [ABSTRACT FROM AUTHOR]

Introduction The studies that have been carried out around Alberto De Agostini's film have always been approached from their visuality and historical contribution. However, it becomes urgent to reflect on the ways of evangelization and extermination of indigenous peoples at the time of the colonization of the southern territory and how these are completely omitted in the images recorded in the film. Tierras Magellanic focuses on a construction of imaginaries that has left marks on our recent memory and on the human being himself. Objective This article aims to reflect on the issue of dehumanization in the process of colonization-evangelization of Chilean Patagonia by means of the discursive analysis of the images of Alberto De Agostini's film Tierras Magellanic to determine its scope in today's society by perpetuating a colonized memory. Method The methodology is qualitative of the interpretive type, with an interdisciplinary approach, since the images of the film Tierras Magellanic by Alberto De Agostini are studied from its discursive qualities to determine its scope in today's society, using tools and sources from decolonial theory, philosophy, anthropology and image studies, which allows approaching the object of study from a holistic perspective. Results The discursive analysis of the images from Alberto De Agostini's film Tierras Magellanic shows a dehumanization in the process of colonization-evangelization of Chilean Patagonia, impacting on the 'colonizing' subject, who was diminished by ambition, and on the subject 'colonized', which suffered physical and cultural destruction. At the same time, it makes visible that memory was colonized at the same time, since the images of a representation manipulated by the colonizer were perpetuated. Conclusions The impact of this colonization of the memory of a crucial part of Magellan history is evidenced in contemporary Chilean society in the form of underground racism towards native peoples. For this reason, an urgent call is made to change skin, that is, to build a new historiography that redefines memory starting from the acceptance of the colonized space-time in which all Chileans inhabit, to build a more present and future worthy for all. [ABSTRACT FROM AUTHOR]

Copyright of Revista HISTEDBR on-line is the property of Universidade Estadual de Campinas - Portal de Periodicos Eletronicos Cientificos 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.)

Copyright of Grafía is the property of Universidad Autonoma de Colombia, Facultad de Ciencias Humanas 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.)

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana 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.)

Copyright of Cultura Latinoamericana is the property of Universidad Catolica de Colombia 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.)

Copyright of Revista de Filología Alemana is the property of Universidad Complutense de Madrid 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.)

International relations (IR) defines itself as a discipline by adhering to a Westphalian narrative centered on 1648. The following paper argues that IR should broaden its engagement with history to consider the international prior to 1648 and to examine global and transnational historical accounts that challenge the states in anarchy framework. This paper examines how pre-modern history is often used within IR as a foil for which western modernity and its superiority is defined. It concludes by arguing for the need to re-read the processes of modernity and imperialism that are commonly seen as the prelude to the familiar Eurocentric stories told in IR. [ABSTRACT FROM AUTHOR]

Copyright of Relaciones Internacionales (1699-3950) is the property of Autonomous University of Madrid, Spain, International Relations Studies Group (GERI) Law Faculty 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.)

Proponents of uneven and combined development (U&CD) as a theoretical approach to International Relations (IR) have presented it as providing the conceptual means for overcoming Eurocentrism. While the U&CD scholars have made valuable contributions to anti-Eurocentric IR scholarship, this article argues that U&CD has analytical limitations that impede its anti-Eurocentric potential. These limitations derive from U&CD's reliance on the concepts of 'development' and the 'whip of external necessity', which require developmental ranking of societies and lock U&CD into a state-centric social ontology. To provide complementary conceptual resources to overcome U&CD's analytical limitations, this article introduces Enrique Dussel's liberation philosophy (LP), which can incorporate peoples other than states as agents and entities of global politics through its concept of 'exteriority'. U&CD and LP are then jointly applied to analyse the relations between the Nordic states and the indigenous Sámi people to assess the approaches' relative strengths and weaknesses and identify synergies between them. Based on this assessment, the article outlines the potential for synthesising a 'thin' version of U&CD with LP, by using the concept of 'exteriority' to reorient U&CD's analytical focus towards people excluded by the states-system. [ABSTRACT FROM AUTHOR]

Defining in a single category the complex reality of the peoples who have always inhabited the American continent has been a multifaceted problem. The misunderstanding of the West, the lack of creativity when using words, the inconvenience and contradiction of some concepts and the construction of a history from a Eurocentric paradigm, have been some of the factors that have made the matter more complex. Of all of them, the category “Indian” seems to be the most appropriate, as long as it goes through a process of reconstruction and dignity. This paper tries to make a journey through this category from the cultural realities of the continent to propose a new reading of the Indian as the property of these ancestral and living peoples of our continent. [ABSTRACT FROM AUTHOR]

Copyright of Conjuntura Austral is the property of Conjuntura Austral 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.)

Copyright of Clio: Revista de Pesquisa Histórica (01024736) is the property of Universidad Federal de Pernambuco / Revista Clio 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.)

Copyright of Revista Interdisciplinar de Marketing (RIMAR) is the property of RIMAR - Revista Interdisciplinar de Marketing 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.)

Copyright of Analisi: Quaderns de Comunicacio i Cultura is the property of Universitat Autonoma de Barcelona 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.)

Copyright of Amauta 'Todo lo Humano es Nuestro' is the property of Universidad del Atlantico 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.)

Copyright of Memorias is the property of Fundacion Universidad del Norte 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.)

How far can the teaching of medieval history open horizons of non-eurocentric interpretation for young Brazilians. Some trials will be mentionned here as far as a changing of focus in relation to usual materials available in Portuguese. Thus, landmarks can be established in opposition to cultural evolucionism, using simple and accessible tools such as medieval maps and documents. Hence, it is possible to relativize mainstream assumptions. Such perspectives permit also reconsider the history of other periods and regions, therefore liberating the approach of eurocentric norms which intrinsecally condemn non-european areas to subalternity, including Brazil. Asia, for example, offer rich materials useful for these young citizens of the XXIst century. [ABSTRACT FROM AUTHOR]

Latin American Decolonial Thought emerges from a group of theoretical epistemically located in the south of the world, whose reflections depart from the colonial wound, of those who had their voices and experiences suppressed by colonization and modernization. Therefore, what is writing guide of this text is to analyze the alternative proposal of education headed by the Zapatista movement through the decolonial thought, in order to contribute to a non-Eurocentric, decolonial e decolonizing curricular construction. The education alternatives of Latin American social movements, such as zapatismo, point out and already construct a decolonial and non-Eurocentric education. [ABSTRACT FROM AUTHOR]

The purpose of this article is to place some debates that have marked the configuration of Latin American Marxism as a heterodox theoretical translation with certain guidelines that make it unique. In this sense, it is proposed to contribute to an open debate on the ways of conceiving the practice and theory of Marxism at a continental level. The document is also presented as an introduction to problematic nodes that have helped to build this current, pointing out the main lines of research around the continental Marxism, the limits thar the Eurocentric lecture hade made and proposing translation practices as an alternative to dogmatisms. Finally, some importants points of debate are shown that have divide the ways of interpreting Latin American Marxism. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Iberoamericana de Estudios de Desarrollo is the property of Revista Iberoamericana de Estudios de Desarrollo 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.)

Copyright of Dearq is the property of Universidad de los Andes 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.)

Copyright of Investigium IRE: Ciencias Sociales y Humanas is the property of Editorial Institucion Universitaria Centros de Estudios Superiores Maria Goretti 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.)

This article is an attempt to articulate a series of scattered reflections on the relations between historical thought and criticism of Eurocentrism; or to put it another way, by paraphrasing the title of an essay by Santiago Castro-Gómez, it aims at introducing a set of "open questions" concerning the possibility, or impossibility, of making a decolonial philosophy of history. [ABSTRACT FROM AUTHOR]

This article analyzes the Eurocentric representations of the conquerors and colonized present in the manuals that have thematic units referring to the processes of conquest of America and Chile (1492-1598). For this purpose, a methodological approach that combines hermeneutic analysis and the perspective of critical literacy is used to analyze the texts and images of four school books from the Zig-Zag, Santillana and SM publishers. It is concluded that the manuals use, fundamentally, the Eurocentric paradigm to highlight the historical relevance of the European expeditions and to marginalize or attenuate the participation of the conquered, especially the native peoples and non-white women. [ABSTRACT FROM AUTHOR]

This article explores the consequences the turn to history has today for the crisis and the rethinking of the current State-centred and Eurocentric paradigm of International Law. In order to do this, it introduces a double definition of the historical turn and studies both Eurocentric and Third-world histories of the modern/colonial International Law. [ABSTRACT FROM AUTHOR]

The term «Third World» today smells very strongly of xenophobia, ethnocentrism, classism or at least paternalism. Even in the poorer neighborhoods of the northern hemisphere there is talk of "third-world conditions" when urban, health, labor or educational facilities are deficient. Living or coming from a "third world" territory causes an immediate social stigma from the Eurocentric perspective. "Third World" implies underdevelopment, and underdevelopment, under an economic model that confuses development with wellbeing, industrial progress with cultural progress, can only be an economic, political and demographic disqualification. [ABSTRACT FROM AUTHOR]