ANIBAL QUIJANO COLONIALIDAD DEL PODER PDF
Get this from a library! Colonialidad del poder, eurocentrismo y América Latina. [ Aníbal Quijano]. Eurocentrism, and Latin America. Aníbal Quijano has expertise in Political Science and History. Publication Preview. Colonialidad del poder, eurocentrismo. En América Latina y en el Caribe, desde siempre en su historia, está planteado un conflicto entre tendencias que se dirigen hacia una reoriginalización cultural.
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This tendency already began since the end of the second world war as a result of the global repudiation regarding the atrocities of national-socialism and Japanese military authoritarianism.
This would not even be conceivable taking only into account the population of Latin America or the Americas as a whole.
The central tendencies of that process consist, in a brief overview, in: More information on his work can be accessed here. Such quijsno of power relations are without any doubt different between each other and regarding the Coloniality of Power, but nevertheless possible common experiences of colonization. But, in the context colonialudad a Global Coloniality of Power, this perspective was historically misleading.
The second is about the imposition of that definitive framework on all countries and quijao whole human population, initially in Latin America through the bloody coloniqlidad of general Augusto Pinochet in Chile and later through the governments of Margaret Thatcher and Ronald Reagan in Britain and the U. And there is, of course, a huge body of literature available in that regard.
The egalitarian redistribution of resources and products, tangible and intangible, of the world between the world population. The mercantilization of subjectivity and life experiences of individuals, mainly of women; 8.
At a first moment it was a virtually official discourse. Another world is possible! The whole extensive historical formational process of the Global Coloniality of Power has collonialidad a deep crisis.
Modernidad, Identidad y Utopía en América Latina
The reconcentration of the pode over labor, the resources of production and of production-redistribution. The mercantilization of subjectivity and life experiences of individuals, mainly of women.
The differences cannot be merely linguistical but rather conceptual. The Battle for Paradise: It will be necessary to demarcate the alternatives, quijno well as in Latin-American Spanish, as in the most common variants of Quechua in South America and in Aymara.
In fact, all these populations, without any exception, come from historical experiences of power relationships. The central tendencies of that process consist, in a brief overview, in:. What I am proposing here, opens a crucial question of our crucial moment in history: Despite its new character, it did not cease to be attractive and persuasive although it turned out to be more and more paradoxical, ambivalent and ultimately historically impossible.
It is this historical context, where it is necessary to locate the whole debate and elaboration of xel proposition of Bien Vivir. In that way and despite their rivalry, both modes of domination, exploitation and conflict converged in a repressive antagonism of the new movements of and in society, particularly regarding the social ethic of labor, gender, subjectivity and collective authority.
Aníbal Quijano – Wikipedia
In this way, a wide range of categories became produced mainly development, underdevelopment, modernization, marginality, participation on the one hand and on the other imperialism, dependency, marginalization, revolutionwhich was deployed in close contact with conflictive and violent movements of and in society that lead to dead-end processes or relatively important, but unfinished, changes in the distribution of power.
A new issue of dek Alternautas It is pertinent to summarize those:.
In other terms, it is one of the most central expressions of this existential crisis of this specific power model. What is more, precisely after the second World War, this power model entered a long period of decisive changes on a global scale. In that perspective, the proposition of Bien Vivir, is necessarily a historically coponialidad question which requires continuous inquiry, debate and praxis.
What is more, there are uninformed Eurocentrists, who want to make Sumac the same quijan Suma and propose to say Suma Kawsay. The social equality of heterogeneous and diverse individuals, against the de-equalizing racial and sexual ajibal classification and identification of the world population.
It would make no sense, though, to wait for this historically heterogeneous population, which composes the overwhelmingly vast majority of the world, to produce or to take over a universal, homogenous historical imaginary as an alternative to the Global Coloniality of Power.
The first consists basically in the ultimate imposition of the new financial capital in the control of the global colonial-modern capitalism. Consequently, neither the differences nor the identities will be any longer a source or argument for colonialiddad social inequality of individuals. The danger of sighing while looking up. Unemployment ceased to be a temporary or cyclical problem.
The reconcentration of the control over labor, the resources of production and of production-redistribution; 3. It has been znibal with the permission of the author. The hyperfetishization of the market, even more than of the product; 6.
Until now, power seems to have been, in all known history, not only a phenomenon of all long-term social forms of existence, but particularly the main motivation of the historical collective conduct of the species.
Since the end of the 20th century, a growing proportion of the victims of that power model began to resist these tendencies in virtually the whole world. The extreme and increasing social polarization of the world population; 4. The social equality of heterogeneous and diverse individuals, against the de-equalizing racial and sexual social classification and identification of the world population; b.
Alternautas Re Searching Development: The Abya Yala Chapter. But neither its historical-structural dependency in the Global Coloniality of Power, nor the modes of exploitation and domination inherent to this power model have been eradicated or sufficiently altered in order to make space for a democratic production and management of the State, nor its resources of production, nor the distribution and appropriation of the product. Alternautas is a blog dedicated to Latin American critical development thinking.
The hyperfetishization of the market, even more than of the product.
Nevertheless, it gave space to complex and contradictory questions, which derived in a rich and intense debate with worldwide resonance as a clear expression colonialiadd the magnitude and the deepness of the socio-political conflicts of interest that were part of this whole new geography of power and, particularly, in Latin-American.
Despite its intensity, this debate never managed to liberate itself from the hegemony of Eurocentrism.