Kwixesha elidlulileyo, ndibhale uthotho lwamanqaku abaluleke kakhulu malunga ne-post modernism kunye neziphumo zayo kubafundi abasekhohlo kunye nasekhohlo ngokubanzi. Ithoni yayihlaba, yaye inzondo.
Andizange ndicaphuke kuba ndahlukile kwaye ndibabuza abameli be-post modernism. Ubani unokukwenza oko njengomhlobo kwanomfundi onenkathalo. Ndandinomsindo kuba ndandivakalelwa kukuba le nto ndandiyibuza yayingekokufuna nje ubukrelekrele kuphela - kodwa yayinyanzeliswa kubafundi ligunya lefakhalthi kunye namasebe, nangona yayicinezela ezona tyekelo zibalaseleyo zabo bafundi.
Ndinethemba lokuba ezi zincoko ziya kubangela ukuba abaxhasi abahlukeneyo bexesha langoku baphikisane nendlela endiphendula ngayo ukuze kubekho ingxoxo ebanzi. Kodwa oko akuzange kwenzeke. Akukho mthetheleli ohlonitshwayo wezimvo endizigxekayo wathi apho bacinga ukuba ndiphosisile kwezo zincoko. Noko ke, abafundi abaninzi kwanabo baselula baphendula ngelithi babenqwenela ukubhala izincoko ezifanayo benikela iimbono zabo ezigxekayo, kodwa ukuthembeka kwabo kumacandelo abo, okanye ukuma kwabo njengabafundi, kuya kuhla, ukuba benjenjalo. Yayiyimbono yam ukuba ukuhlala ecaleni, ukhumbula intsingiselo kunye ne-cadences ye-formulation engabonakaliyo, yenza inani labantu. Abafundi abaxhasa ukuziphatha okunjalo ngokwesiqhelo bavuma ukuba bahanahanisa kakhulu kwaye bathobekile kwiinkqubo ezithetha ngomlomo zifuna okwahlukileyo. Okanye baphinda bazakha ukusa kwinqanaba lokuba babe ngabaxhasi abanyanisekileyo boburheletyo.
Ndiye ndaphuma phandle ngokupheleleyo kwizifundiswa ukusukela ngoko, kodwa ngenxa yesizathu esithile ndiye ndacinga ukuba ubukhulu becala ukuthunyelwa okungenanto, okufana ne-post modernism, ithiyori yoncwadi, njl. njl., ibincipha. Nangona kunjalo, okwangoku ndinondwendwe lwendlu, u-Andre Grubacic, onxibelelana ngokusondeleyo nezifundiswa, kwaye nje phezolo wayezama ukundicacisela ezinye zezikolo eziphambili zeengcinga ngoku ezilawula iinkqubo zesidanga, kunye nemiphumo yazo eyingozi.
Ngenxa yolwazi lwakhe ngezinto endinomdla kuzo, ukundicacisela ngeziphumo ezibi, u-Andrej uthe wayesazi uninzi lwabaxhasi beembono ze-parsocish, abafundi abanolwazi kakhulu nabanobuchule, abaya kuphuma baye kwiiprogram zegrad kwaye bayikhuphe kubo. Baxelelwa ukuba indlela yabo yokucinga yayilula kakhulu, ukuba ibe yimfuneko. Kwakufuneka bafumane ithiyori yokwenyani. Kwakufuneka bafunde ukuba iinkqubo zabo zigxininisa ntoni na, indlela entsha ngokupheleleyo yokuthetha nokubhala - kwaye, kwathiwa, yokucinga. Ngaphezu koko, yayiphezulu kakhulu, ngokomzekelo, iimbono ze-pareconish kunye ne-parsocish, ukwenza ezo zingafanelanga iingxoxo okanye ingxoxo, kodwa zingabonakali.
Kulungile, ndithe, ungandinika umzekelo? Ngaba ungandalatha kwisincoko esihlonelwayo ngabameli besikolo esithile sokucinga esizama ukwenza iimbono zaso zifikeleleke kumaqela anomdla ngaphandle kwayo. Ndiza kujonga.
U-Andrej wandinika i-url endixelela ukuba sesinye sezona zikolo zifikelelekayo zohlobo olukhubekisayo kunye nesinye sezishwankathelo ezicacileyo ezikhoyo-kwaye ndiye ndajonga-kwaye ndoyika kakhulu.
Mhlawumbi kungenxa yokuba ndinengqondo elula, andinalwazi, ndinqunyelwe bubudenge kunye neengcinga ezingenamsebenzi, kangangokuba andizange ndikwazi ukuqonda oko kwakucacile njengemini kwiphepha phambi kwamehlo am. Okanye kungenxa yokuba yonke loo nto yayikhona yayininzi ye-verbiage eyenzelwe ukuvakala i-erudite, ezinye iimbono ezaziphantse zingenzeki ukuba zihlekise kwaye, ukuba zibekwe ngolwimi olucacileyo, ziya kuqheleka kuyo nayiphi na imeko, kunye nengxolo eninzi engathethi nto. , kunye nempazamo, nayo.
Kulungile, yeyiphi? Mhlawumbi umntu ofunda oku kulandelayo - esi sisicatshulwa endisijongileyo ndilandela isikhokelo sika-Andrej - angandixelela.
Mhlawumbi umntu unokwenza oku kulandelayo kuqondeke kumntu ongenalwazi nanjengoko engahambelani nobugocigoci kunye nemijelo ephambili yesikolo esiphumelele isidanga esicinga njengam. Ukuba kunjalo, ndijonge phambili ekufundeni. Kodwa, ndiza kuba nesizathu sokuba ndiyathandabuza ukuba iya kuba sisiphumo, kuba intuition yam kukuba ukuvela kumagama e-obscruantist angezantsi bubuxoki, i-verbiage engenantsingiselo, ulwazi oluthile oluqhelekileyo, kwaye akukho nto ininzi.
Ukuba ufundiswe kakuhle kwesi sifundo, unokongeza ingcaciso yesiNgesi ecacileyo yesicatshulwa njengezimvo kwesi sithuba. Ukuba ufunda isicatshulwa kodwa awuqhelanga ngaphambili, kwaye uyayifumana, kuhle. Nawe ungandazisa ukuba ithetha ukuthini. Okanye ungandithumelela i-imeyile eyahlukileyo okanye izincoko, okanye nantoni na. Ukuba uyayifunda kwaye uyifumene ingenangqondo ngakumbi okanye ngaphantsi, mhlawumbi kufuneka utsho njalo, nawe.
Ndiyabulela kwangoko!
Nasi isincoko, ekubonakala ukuba sihlonitshwa ngokubanzi njengobungqina bezimvo zesikolo esibalaseleyo sokucinga, endingazifumaniyoโฆ
Transmodernity, ukucinga komda, kunye nobukoloniyali behlabathi
I-Postmodernism njengeprojekthi ye-epistemological isavelisa uhlobo oluthile lobukoloniyali. Umbono wokuphelisa ubukoloniyali ufuna uluhlu lwengcinga olubanzi oluya kufuna ukuba kuthathelwe ingqalelo ngokunzulu iimbono zeengcinga ezibukhali ezivela kuMzantsi wehlabathi jikelele. Inokwenzeka njani into yokuba "ingcamango yomda ebalulekileyo" ecinga ukuba "ihlabathi lanamhlanje" lisiqhubela ngaphaya kwe-Eurocentrism?
Ngaba singavelisa ipolitiki echasene nongxowankulu ngaphandle kwezopolitiko? Ngaba kunokwenzeka ukucacisa i-cosmopolitanism ebalulekileyo ngaphaya kobuzwe kunye nekoloniyalizim? Ngaba singakwazi ukuvelisa ulwazi olungaphaya kweHlabathi leSithathu kunye ne-Eurocentric fundamentalisms? Ngaba singakwazi ukoyisa umahluko phakathi kwezopolitiko noqoqosho kunye nezifundo zenkcubeko? Ngaba singahamba ngaphaya kokunciphisa uqoqosho kunye nenkcubeko? Singayoyisa njani imeko yala maxesha ye-Eurocentric ngaphandle kokulahla eyona yala maxesha ingcono njengoko besenza abaninzi behlabathi leSithathu abafunda ngesiseko? Kweli phepha, ndiphakamisa ukuba umbono we-epistemic ovela kwicala elingaphantsi lomahluko wekholoniyali unokuninzi okufaka isandla kule ngxoxo. Inokuba negalelo kumbono obalulekileyo ngaphaya kwee-dichotomies ezichaziweyo kunye nokuchazwa ngokutsha kongxowankulu njengenkqubo yehlabathi.
Ngo-Oktobha 1998, inkomfa / ingxoxo yenzeke kwiYunivesithi yaseDuke phakathi kweSouth Asian Subaltern Studies Group kunye neLatin American Subaltern Studies Group. Ingxoxo ekugqibeleni yaphumela ekupapashweni kwemiba emininzi yejenali Nepantla. Nangona kunjalo, le nkomfa yayilixesha lokugqibela i-Latin American Subaltern Studies Group yadibana ngaphambi kokuba bahlukane. Phakathi kwezizathu ezininzi kunye neengxoxo eziye zavelisa olu lwahlulo, kukho ezimbini endingathanda ukuzigxininisa. Amalungu e-Latin American Subaltern Studies Group yayingabafundi baseLatinamericanist e-USA. Ngaphandle kweenzame zabo zokuvelisa ulwazi olunzulu nolunye, baye baphinda bavelisa isikimu se-epistemic se-Area Studies e-United States. Ngaphandle kwezinto ezimbalwa, bavelise izifundo malunga ne-subaltern kunezifundo kunye kunye nombono ongaphantsi. Njengeepistemology zasebukhosini zezifundo zeNdawo, ithiyori yayisesemantla ngelixa izifundo eziza kufundwa zifumaneka eMzantsi. Le epistemology yobukoloniyali yayibalulekile ekunganeliseki kwam yiprojekthi. NjengomLatino eUnited States, ndandinganelisekanga yimiphumo eyingozi yolwazi oluveliswe leli qela lamaLatinamericanist. Bawujongela phantsi umsebenzi wabo iimbono zobuhlanga / zobuhlanga ezivela kummandla, ngelixa benika ilungelo ikakhulu kwiingcamango zasentshona. Oku kuhambelana nenqaku lam lesibini: banike ilungelo le-epistemic kwinto ababeyibiza ngokuthi "amahashe amane e-apocalypse" (Mallon 1994; Rodriguez 2001), oko kukuthi, uFoucault, uDerrida, uGramsci noGuha. Phakathi kwezi ngcinga zine, ezintathu ziyi-Eurocentric ngelixa ezimbini (iDerrida kunye neFoucault) zenza inxalenye ye-poststructuralist / postmodern west canon. Mnye kuphela, uRinajit Guha, umntu ocingayo osuka eMzantsi. Ngokunika ilungelo abacinga basentshona njengezixhobo zabo zethiyori ezisembindini, baye bangcatsha injongo yabo yokuvelisa izifundo ezingaphantsi.
Phakathi kwezizathu ezininzi zokwahlukana kweqela le-Latin American Subaltern Studies Group, esinye sazo sasiphakathi kwabo bafunda i-subalternity njenge-postmodern critique (emele i-Eurocentric critique ye-Eurocentrism) kunye nabo bafunda i-subalternity njenge-critique ye-decolonial (emele i-Eurocentric critique ye-Eurocentrism). i-critique ye-Eurocentrism evela kwi-subalternized kunye nolwazi oluthulisiwe) [Mignolo 2000: 183-186; 213-214]. Kwabo bethu bathe bathatha icala lokugxeka i-decolonial, i-dialogue kunye ne-Latin American Subaltern Studies Group yenze yacaca imfuneko yokudlulela nge-epistemologically, oko kukuthi, ukususa i-Western canon kunye ne-epistemology. Eyona projekthi yeSouth Asian Subaltern Studies Group ikukuhlalutywa kwembali yobukoloniyali yasentshona yeYurophu malunga neIndiya kunye nembali yembali yaseIndiya yobuzwe yase-Eurocentric yaseIndiya. Kodwa ngokusebenzisa i-epistemology yasentshona kunye nelungelo le-Gramsci kunye ne-Foucault, banqanda kwaye banciphisa ubukhulu be-critique yabo ye-Eurocentrism. Nangona bemele iiprojekthi ezahlukeneyo ze-epistemic, ilungelo lesikolo saseMzantsi Asia le-Subaltern le-canon ye-epistemic yasentshona liye ladibana necandelo le-Latin American Subaltern Studies Group esecaleni kwe-postmodernism. Nangona kunjalo, ngayo yonke imida yayo, iQela le-South Asian Subaltern Studies limele igalelo elibalulekileyo ekugxekeni kwe-Eurocentrism. Yenza inxalenye yentshukumo yengqondo eyaziwa ngokuba yi-postcolonial critique (i-critique of modernity evela kwi-Global South) ngokuchasene ne-Latin American Subaltern Studies Group postmodern critique (i-critique of modernity evela kwi-Global North) [Mignolo 2000]. Ezi ngxoxo zenze kwacaca kuthi (abo bathatha icala kunye ne-decolonial critique echazwe ngasentla), imfuneko yokukhupha i-Subaltern Studies kuphela kodwa kunye ne-Postcolonial Studies (Grosfoguel 2006a; 2006b).
Oku ayisiyonto ibalulekileyo, i-fundamentalist, i-anti-European critique. Yimbono egxekayo kuzo zombini i-Eurocentric kunye ne-Third World fundamentalisms, colonialism kunye nobuzwe. Ukucinga ngomda, enye yeembono ze-epistemic ekuza kuxutyushwa ngazo kweli nqaku, yimpendulo echanekileyo kwi-hegemonic kunye ne-marginal fundamentalisms. Into eyabelana ngazo zonke iifundamentalisms (kubandakanywa ne-Eurocentric) sisizathu sokuba kukho isithethe esinye se-epistemic ekuza kuvela kuso inyaniso kunye nehlabathi jikelele. Nangona kunjalo, iingongoma zam eziphambili apha zintathu: 1) ukuba umbono we-decolonial epistemic ufuna i-canon ebanzi yeengcamango kunokuba nje i-canon yasentshona (kubandakanywa ne-Left west canon); 2) ukuba umbono wehlabathi jikelele wokuphelisa ubukoloniyali awunakusekwa kwindalo iphela (enye ethile ezikhuthazayo njengoyilo lwehlabathi jikelele), kodwa kuya kufuneka ibe sisiphumo sengxoxo ebaluleke kakhulu phakathi kweeprojekthi ezahlukeneyo ze-epistemic/ethical/ezopolitiko ezisingise kwi-pluriversal njengoko ngokuchasene nehlabathi jikelele; 3) ukuba ukuchithwa kolwazi kuya kufuna ukuba kuthathelwe ingqalelo imbono ye-epistemic/cosmologies/ukuqonda kweenkcuba-buchopho ezibukhali ezivela kuMazantsi eHlabathi okucinga ukusuka kunye neendawo ezingafaniyo zobuhlanga/ubuhlanga/zesondo kunye nemizimba. I-Postmodernism kunye ne-postmodernism njengeeprojekthi ze-epistemological zibanjwe ngaphakathi kwe-canon yasentshona, iphinda ivelise ngaphakathi kwemida yayo yokucinga kwaye isebenzise uhlobo oluthile lobukoloniyali bamandla / ulwazi.
Nangona kunjalo, into endiyithethileyo malunga ne-Latin American Subaltern Studies Group isebenza kwi-paradigms yezopolitiko-uqoqosho. Kweli nqaku, ndiphakamisa ukuba imbono ye-epistemic evela kwiindawo ezingaphantsi kobuhlanga / ngokobuhlanga inokuninzi okufaka isandla kwithiyori ebaluleke kakhulu ye-decolonial ngaphaya kwendlela i-paradigms yesithethe yezopolitiko-uqoqosho ingcinga yobungxowankulu njengenkqubo yehlabathi okanye yehlabathi. Umbono apha kukuphelisa ubukoloniyali iiparadigms zezopolitiko noqoqosho kunye nohlalutyo lwenkqubo yehlabathi kunye nokuphakamisa enye ingqikelelo yedekolonial yenkqubo yehlabathi. Inxalenye yokuqala yingxoxo ye-epistemic malunga neempembelelo ze-epistemological critique ye-feminist kunye neenkcubabuchopho zobuhlanga / zobuhlanga kwi-epistemology yasentshona. Inxalenye yesibini ziimpembelelo zezi ngqalelo kwindlela esicinga ngayo inkqubo yehlabathi okanye yehlabathi. Inxalenye yesithathu yingxoxo yobukoloniyali behlabathi namhlanje. Inxalenye yesine sisigxeko sohlalutyo lwenkqubo yehlabathi kunye nezifundo zasemva kobukoloniyali/zenkcubeko kusetyenziswa ubukoloniyali bamandla njengempendulo kwinkcubeko ngokuchasene nengxaki yoqoqosho. Ekugqibeleni, inxalenye yesihlanu, yesithandathu, yesixhenxe kunye neyokugqibela yingxoxo yokucinga komda, i-transmodernity kunye ne-socialization yamandla njengezinye iindlela ze-decolonial kule nkqubo yehlabathi yangoku.
Uhlalutyo lwe-Epistemological
Inqaku lokuqala lokuxoxa ligalelo lemibono yobuhlanga / yobuhlanga kunye neyobufazi kwimibuzo ye-epistemological. Iiparadigms ze-Hegemonic ze-Eurocentric eziye zazisa ifilosofi yasentshona kunye nenzululwazi "kwinkqubo ye-capitalist yangoku / yobukoloniyali / i-patriarchal world-system" (Grosfoguel 2005; 2006b) kwiminyaka eyi-500 yokugqibela ithatha indawo yokujonga yonke indawo, engathathi hlangothi, enenjongo. I-Chicana kunye nabaphengululi be-feminist abamnyama (uMoraga no-Anzaldua 1983; Collins 1990) kunye nabaphengululi behlabathi lesithathu ngaphakathi nangaphandle kwe-United States (Dussel 1977; Mignolo 2000) basikhumbuza ukuba sihlala sithetha sisuka kwindawo ethile ngaphakathi kwezakhiwo zamandla. Akukho mntu usindayo kudidi, ngokwesini, ngokwesini, ngokwasemoyeni, ngolwimi, ngokwejografi, nangobuhlanga, "kwinkqubo yehlabathi yongxowankulu yanamhlanje/yobukoloniyali/yoosolusapho". Njengoko umphengululi wabasetyhini uDonna Haraways (1988) esitsho, ulwazi lwethu luhlala lukhona. Abaphengululi be-feminist abamnyama babiza le mbono "i-afro-centric epistemology" (Collins 1990) (engalinganiyo nembono ye-afrocentrist), ngelixa ifilosofi yaseLatin America yenkululeko u-Enrique Dussel wayibiza ngokuthi "i-geopolitics yolwazi" (Dussel 1977); ndilandela uFanon (1967) no-Anzaldua (1987), ndiya kusebenzisa igama elithi "body-politics of knowledge".
Lo akuwona nje umbuzo malunga nemilinganiselo yoluntu kwimveliso yolwazi okanye inyaniso yokuba ulwazi lwethu luhlala luyingxenye. Inqaku eliphambili apha yindawo yokuvakalisa, oko kukuthi, i-geo-political and body-political location yesihloko esithethayo. Kwifilosofi yasentshona kunye nenzululwazi isifundo esithethayo sihlala sifihliwe, sifihliwe, sicinywe kuhlalutyo. "I-ego-ipolitiki yolwazi" yefilosofi yasentshona ibisoloko inelungelo intsomi ye "ego" engekhoyo. Ubuhlanga / ubuhlanga / isini / indawo ye-epistemic yesini kunye nesihloko esithethayo sihlala sichithwa. Ngokuqhawula ubuhlanga / ubuhlanga / isini / indawo ye-epistemic ngokwesondo kwisifundo esithethayo, ifilosofi yasentshona kunye nenzululwazi ziyakwazi ukuvelisa intsomi malunga nolwazi oluyinyani lwendalo yonke olugubungelayo, oko kukuthi, lufihla zombini isithethi kunye ne-geo-political. kunye nendawo ye-body-political epistemic yezakhiwo zamandla obukoloniyali/ulwazi apho umxholo uthetha khona.
Kubalulekile apha ukwahlula "indawo ye-epistemic" kwindawo "yentlalontle". Inyaniso yokuba umntu ubekwe ngokwentlalo kwicala elicinezelweyo lobudlelwane bamandla ayithethi ngokuzenzekelayo ukuba ucinga nge-epistemically ekwi-subaltern epistemic location. Impumelelo yenkqubo yehlabathi yanamhlanje/yobukoloniyali iqulathe kanye ngokuchanekileyo ekwenzeni izifundo ezibekwe ngokwentlalo kwicala elicinezelweyo lomahluko wobukoloniyali bacinge ngokunzulu njengabo bakwizikhundla eziphezulu. Iimbono ze-Subaltern epistemic lulwazi oluvela ngaphantsi oluvelisa imbono ebalulekileyo yolwazi lwe-hegemonic kubudlelwane bamandla obubandakanyekayo. Andibangi i-epistemic populism apho ulwazi oluveliswe ngaphantsi ngokuzenzekelayo luyi-epistemic subaltern ulwazi. Into endiyibangayo kukuba lonke ulwazi lubekwe kwindawo ephambili okanye kwicala elingaphantsi kobudlelwane bamandla kwaye oku kunxulumene ne-geo- kunye nezopolitiko zolwazi. Ukungathathi hlangothi kunye nokungachazwanga kokungathathi hlangothi kunye nenjongo ye-ego-ipolitiki yolwazi yintsomi yasentshona.
URene Descartes, umseki wentanda-bulumko yanamhlanje yasentshona, usungula umzuzu omtsha kwimbali yeengcinga zasentshona. Uthatha indawo kaThixo, njengesiseko solwazi kwi-theo-politics yolwazi lwe-Middle Ages yaseYurophu, kunye (nentshona) indoda njengesiseko solwazi kwixesha laseYurophu lanamhlanje. Zonke iimpawu zikaThixo ngoku zigqithiselwe emntwini (wasentshona). Inyaniso yendalo yonke ngaphaya kwexesha kunye nendawo, ilungelo lokufikelela kwimithetho ye-Universe, kunye namandla okuvelisa ulwazi lwesayensi kunye nethiyori ngoku ibekwe kwingqondo yomntu wasentshona. I-Cartesian "ego-cogito" ("Ndicinga, ngoko ke ndinguye") sisiseko senzululwazi yanamhlanje yasentshona. Ngokuvelisa ubumbano phakathi kwengqondo nomzimba naphakathi kwengqondo kunye nendalo, uDescartes wakwazi ukubanga ulwazi olungeyondawo, lwehlabathi lonke, nolwazi olupheleleyo lobuthixo. Yiloo nto ifilosofi yaseColombia uSantiago Castro-Gomez ebizwa ngokuba yi "point zero" imbono yeefilosofi ze-Eurocentric (Castro-Gomez 2003). I "point zero" yimbono efihlayo kwaye izifihla ngaphaya kombono othile, oko kukuthi, imbono ebonisa ukuba ayinayo imbono. Yile "mbono kathixo" ehlala ifihla imbono yayo yendawo kunye neyodwa phantsi kwe-abstract universalism. Amalungelo efilosofi yasentshona "ipolitiki ye-ego yolwazi" ngaphezulu kwe "geopolitics yolwazi" kunye "nomzimba-ipolitiki yolwazi". Ngokomlando, oku kuye kwavumela umntu wasentshona (igama lesini lisetyenziswa ngabom apha) ukumela ulwazi lwakhe njengokuphela kokwazi ukufikelela kwingqondo yendalo yonke, kunye nokugxotha ulwazi olungelulo lwaseNtshona njengento ethile kwaye, ngoko ke, ayikwazi ukufikelela kwindalo yonke.
Esi sicwangciso-qhinga se-epistemic besibalulekile kuyilo lwentshona yehlabathi. Ngokufihla indawo yomxholo wokuchazwa, ukwandiswa kwe-colonial yaseYurophu / ye-Euro-American kunye nokulawula kwakwazi ukwakha i-hierarchy yolwazi oluphezulu kunye noluphantsi kwaye, ngoko ke, kubantu abaphezulu nabangaphantsi emhlabeni jikelele. Sisuka kwinkulungwane ye-16 yeempawu "zabantu ngaphandle kokubhala" ukuya kwinkulungwane ye-18 neye-19 "yabantu abangenambali", ukuya kwinkulungwane yama-20 "yabantu ngaphandle kophuhliso" kwaye kutshanje, ukuya ekuqaleni kwenkulungwane yama-21 "yabantu. ngaphandle kwedemokhrasi". Sisuka kwinkulungwane ye-16 "amalungelo abantu" (ingxoxo yeSepulveda versus de las Casas kwisikolo saseSalamanca phakathi kwinkulungwane yeshumi elinesithandathu), saya kwinkulungwane ye-18 "amalungelo omntu" (Iintanda-bulumko zoKhanya), saya kutsho ngasekupheleni kwe-20. inkulungwane "amalungelo oluntu". Zonke ezi ziyinxalenye yoyilo lwehlabathi oluchazwe kwimveliso ngaxeshanye kunye nokuveliswa kwakhona kwecandelo lamazwe ngamazwe labasebenzi kwi-core / periphery ehambelana ne-hierarchy yobuhlanga / yobuzwe baseYurophu / abangengabo baseYurophu.
Nangona kunjalo, njengoko u-Enrique Dussel (1994) uye wasikhumbuza, iCartesian "ego cogito" ("Ndicinga, ngoko ke ndinguye") yandulelwa iminyaka eyi-150 (ukususela ekuqaleni kokwandiswa kobukoloniyali baseYurophu ngo-1492) yi "ego" yaseYurophu. conquistus" ("Ndiyayoyisa, ngoko ndinguye"). Iimeko zentlalo, ezoqoqosho, ezopolitiko kunye nezembali ezinokwenzeka ukuba umntu athathe ikratshi lokuba njengoThixo kwaye azibeke njengesiseko salo lonke ulwazi oluyinyani yayingumntu wasebukhosini, oko kukuthi, ukuzithoba kwabo basembindini. ngenxa yokuba sele beloyisile. Zithini iimpembelelo zedekholonial zesi sigxeko-ncomo se-epistemological sokuveliswa kolwazi lwethu kunye nengqikelelo yethu yenkqubo yehlabathi?
Ubukoloniyali bamandla njengematriki yamandla yelizwe lanamhlanje / lobukholoniyali
Izifundo ze-Globalization, i-paradigms yezopolitiko-kuqoqosho kunye nohlalutyo lwenkqubo yehlabathi, ngaphandle kwezinto ezimbalwa kuphela, azizange zifumane iziphumo ze-epistemological kunye nethiyori ye-epistemic critique evela kwiindawo ezingaphantsi kolwahlulo lwamakoloniyali kwaye zibonakaliswe kwizifundiswa ngezifundo zobuhlanga kunye nezifundo zabasetyhini. Baqhubeka nokuvelisa ulwazi ngokwembono yendoda yasentshona "point zero" imbono kaThixo. Oku kukhokelele kwiingxaki ezibalulekileyo kwindlela esicinga ngayo ubungxowankulu behlabathi kunye "nenkqubo yehlabathi". Ezi ngcamango zifuna ukuchithwa kwe-decolonization, enokuthi iphunyezwe kuphela nge-epistemology ye-decolonial ethatha ngokugqithisileyo i-geopolitics ye-decolonial kunye ne-body-politics yolwazi njengeendawo zokushiya i-radical critique. Le mizekelo ilandelayo inokucacisa le ngongoma.
Ukuba sihlalutya ukwanda kwe-colonial yaseYurophu kwimbono ye-Eurocentric, into esiyifumanayo ngumfanekiso apho imvelaphi yenkqubo ebizwa ngokuba yi-capitalist world-system iveliswa ngokuyinhloko ngokhuphiswano lwama-imperial phakathi kwamazwe aseYurophu. Eyona njongo iphambili yolu lwando yayikukufumana iindlela ezimfutshane eziya eMpuma, nto leyo eyakhokelela ngempazamo koko kubizwa ngokuba kukufunyanwa, yaye ekugqibeleni, ukwenziwa kwamathanga eMerika yiSpeyin. Ngokwale mbono, inkqubo yehlabathi yongxowankulu iya kuba yinkqubo yezoqoqosho ngokuyintloko emisela indlela yokuziphatha kwabathathi-nxaxheba abaphambili kwezentlalo ngengqiqo yezoqoqosho yokwenza inzuzo njengoko ibonakaliswa ekutsalweni kwexabiso le-surplus kunye nokuqokeleleka okungapheliyo kwenkunzi kwihlabathi. -isikali. Ngaphezu koko, ingqikelelo ye-capitalism echazwe kule mbono inika amalungelo obudlelwane bezoqoqosho ngaphezu kobunye ubudlelwane boluntu. Ngokunjalo, inguqu kubudlelwane bemveliso ivelisa ulwakhiwo olutsha lodidi oluqhelekileyo lobungxowankulu ngokuchaseneyo nezinye iinkqubo zentlalo kunye nezinye iindlela zolawulo. Uhlalutyo lweklasi kunye nokuguqulwa kwesakhiwo sezoqoqosho sinelungelo ngaphezu kobunye ubudlelwane bamandla.
Ngaphandle kokukhanyela ukubaluleka kokuqokelelwa kwenkunzi okungapheliyo kwinqanaba lehlabathi kunye nobukho besakhiwo sodidi oluthile kwi-capitalism yehlabathi, ndiphakamisa lo mbuzo we-epistemic ulandelayo: Ingaba inkqubo yehlabathi ingaba njani ukuba sisuse indawo yobizo kwi-enunciation Indoda yaseYurophu ukuya kubafazi bomthonyama eMelika, ukuya kuthi, Rigoberta Menchu โโeGuatemala okanye eDomitila eBolivia? Andizenzi ndithethela okanye ndimele imbono yaba bafazi bomthonyama. Into endizama ukuyenza kukutshintsha indawo apho ezi paradigms zicinga khona. Intsingiselo yokuqala yokutshintsha i-geopolitics yethu yolwazi kukuqonda ukuba oko kwafika eMelika ngasekupheleni kwenkulungwane ye-15 yayingeyonkqubo yezoqoqosho yemali eyinkunzi kunye nomsebenzi wokuvelisa izinto ezithengiswayo ukuze kuthengiswe inzuzo kwimarike yehlabathi. Le yayiyinxalenye ebalulekileyo, kodwa yayingeyiyo yodwa into, "ipakethi" ebhijelwe. Oko kwafika eMelika yayilulwakhiwo lwamandla oluxandileyo oluphangaleleyo nolubanzi kangangokuba imbono yokunciphisa uqoqosho lwenkqubo yehlabathi ingenako ukuphendula. Ukusuka kwindawo yolwakhiwo lomfazi womthonyama eMelika, into efikileyo yayiyinkqubo yehlabathi entsonkothileyo kunokuba iboniswa ziingcamango zezopolitiko noqoqosho kunye nohlalutyo lwenkqubo yehlabathi. Ummi waseYurophu/ongxowankulu/umkhosi/ukristu/usolusapho/omhlophe/owabantu besini esingafaniyo/obudoda bafika eMelika kwaye basekwa ngaxeshanye ngexesha nakwindawo yolawulo lwehlabathi olubambeneyo oluthi ngeenjongo zokucaca kolu mboniso ndiza kuludwelisa ngezantsi ngokungathi bohlukene enye:
1) ulwakhiwo oluthile lodidi lwehlabathi apho iintlobo ngeentlobo zeendlela zabasebenzi (ubukhoboka, ubukhoboka, indawo yokuhlala, abasebenzi abarholayo, imveliso yezinto ezincinci, njl.njl.) zaziza kubakho kunye kwaye ziququzelelwe yinkunzi njengomthombo wemveliso yexabiso le-surplus. ngokuthengisa izinto zorhwebo ngenjongo yokwenza inzuzo kwimarike yehlabathi;
2) ulwahlulo lwamazwe ngamazwe lwemisebenzi engundoqo kunye ne-periphery apho i-capital iququzelele abasebenzi kwi-periphery ejikeleze iindlela zokunyanzeliswa kunye nezolawulo (Wallerstein 1974; 3);
I-3) inkqubo ye-inter-state ye-politico-military imibutho elawulwa ngamadoda aseYurophu kunye namaziko olawulo lwamakholoni (Wallerstein 1979);
I-4) i-hierarchy yobuhlanga / yobuzwe behlabathi eyayinelungelo labantu baseYurophu ngaphezu kwabantu abangekho baseYurophu (Quijano 1993; 2000);
I-5) i-hierarchy yesini sehlabathi jikelele esinelungelo lamadoda phezu kwabasetyhini kunye ne-patriarchy yaseYurophu ngaphezu kwezinye iindlela zobudlelwane besini (Spivak 1988; Enloe 1990);
I-6) i-hierarchy yezesondo eyayinelungelo labantu abathandana nabantu abathandana nabo abathandana besini esinye kunye nabasetyhini (kubalulekile ukukhumbula ukuba uninzi lwabantu bomthonyama eMelika abazange bathathele ingqalelo isini phakathi kwamadoda njengokuziphatha kwe-pathological kwaye babengenalo i-ideology ye-homophobic);
7) ibutho lolawulo lokomoya elathi libe nelungelo lamaKristu ngaphezu kwezomoya ezingezizo ezobuKristu/ezingezozaseNtshona ezimiselwe kumanyano lwehlabathi lweCawa yamaKristu (yamaKatolika kunye neyamaProtestanti kamva);
8) i-epistemic hierarchy eyanika ulwazi lwasentshona kunye ne-cosmology kulwazi olungelulo olwaseNtshona kunye ne-cosmologies, kwaye yafakwa kumaziko kwinkqubo yeyunivesithi yehlabathi (Mignolo 1995, 2000; Quijano 1991).
9) ulawulo lweelwimi phakathi kweelwimi zaseYurophu kunye neelwimi ezingezizo zaseYurophu ezinelungelo lonxibelelwano kunye nolwazi / imveliso yethiyori kwixesha langaphambili kwaye i-subalternized yokugqibela njengabavelisi bodwa benkcubeko okanye inkcubeko kodwa kungekhona ulwazi / ithiyori (Mignolo 2000).
Akunjalo ngengozi ukuba ingqikelelo yenkqubo yehlabathi, ukusuka kumbono we-decolonial yaseMzantsi, iya kuthandabuza iingqikelelo zayo zemveli eziveliswe ziingqondi ezivela eMantla. Ukulandela ingcali yezoluntu yasePeru u-Anรญbal Quijano (1991; 1998; 2000), singacinga le nkqubo yehlabathi yangoku njengembali- yolwakhiwo olupheleleyo olungafaniyo olunematrix yamandla athile, awayibiza ngokuba yi "matrix yamandla obukoloniyali" ("patrรณn de poder colonial" ). Le matrix ichaphazela yonke imilinganiselo yokuphila kwentlalo efana nesondo, igunya, ukuzithoba kunye nomsebenzi (Quijano 2000). Inkulungwane ye-16 yaqalisa i-matrix yamandla obukoloniyali behlabathi entsha eyathi ngasekupheleni kwenkulungwane ye-19 yafikelela kwisijikelezi-langa siphela. Ukuthatha inyathelo elingaphezulu ukusuka kwi-Quijano, ndibona ubukoloniyali bamandla njengento ebambekayo okanye, ukusebenzisa ingcamango ye-US Third World feminist, intersectionality (Crenshaw 1989; Fregoso 2003) ye-hierarchies ezininzi kunye ne-heterogeneous global ("heterarchies") yezesondo, ezopolitiko, iindlela zokulawula nokuxhaphaza ngokweepistemic, ezoqoqosho, ezomoya, ezolwimi nezobuhlanga. Apha, ulawulo lobuhlanga/lobuhlanga lweyantlukwano yaseYurophu/engeyiyo eyaseYurophu iphinda iqwalasele zonke ezinye izakhiwo zamandla ehlabathi. Yintoni entsha kwimbono "yobukoloniyali bamandla" yindlela ingcamango yobuhlanga kunye nobuhlanga iba ngumgaqo oququzelelayo owakha zonke iindidi ezininzi zenkqubo yehlabathi (Quijano 1993). Umzekelo, iindlela ezahlukeneyo zabasebenzi ezichazwe kwingqokelela yongxowankulu kwinqanaba lehlabathi zabelwa ngokwale migangatho yobuhlanga; Ukunyanzeliswa (okanye okutshiphu) umsebenzi wenziwa ngabantu abangengobemi baseYurophu kumda kunye "nomvuzo wasimahla" eyona nto iphambili. Ulawulo lwesini lwehlabathi lukwachatshazelwa luhlanga: ngokuchaseneyo noosolusapho bangaphambi kweYurophu, apho bonke abafazi babengaphantsi kwawo onke amadoda, kwimatrix yamandla obukoloniyali entsha abanye abafazi (bemvelaphi yaseYurophu) banesimo esiphezulu kunye nokufikelela kwimithombo yobutyebi kunamanye amadoda. (yemvelaphi engeyoyaseYurophu). Ingcinga yobuhlanga iququzelela abemi behlabathi ukuba babe kuluhlu lwabantu abakumgangatho ophezulu nabangaphantsi oluthi lube ngumgaqo-siseko oququzelelayo wolwahlulo lwabasebenzi bamazwe ngamazwe kunye nenkqubo yosolusapho yehlabathi. Ngokuchaseneyo nembono ye-Eurocentric, ubuhlanga, isini, isini, ubumoya, kunye ne-epistemology ayizozinto ezongezayo kuqoqosho nezopolitiko zenkqubo yehlabathi yongxowankulu, kodwa yinxalenye edibeneyo, ephothiweyo kunye neyinxalenye ye "package" exandiweyo ebizwa ngokuba IYurophu yanamhlanje/inkqubo yobukoloniyali/inkqubo yehlabathi yoosolusapho (Grosfoguel 2002). Ubusolusapho baseYurophu kunye neengcinga zaseYurophu zesini, i-epistemology kunye nezomoya zathunyelwa kwihlabathi liphela ngolwandiso lobukoloniyali njengeyona ndlela yokukhetha ubuhlanga, ukuhlelwa kunye nokuhlaziya uluntu lonke lwehlabathi kuluhlu lweentlanga eziphezulu nezingaphantsi.
Le ngcamango ineempembelelo ezinkulu endinokuthi ndizikhankanye ngokufutshane apha:
1) Ingcinga endala ye-Eurocentric yokuba uluntu luphuhla kwinqanaba lesizwe-karhulumente ngokwemigaqo yenguqu yomgca yeendlela zemveliso ukusuka kubungxowankulu bangaphambili ukuya kobukapitali iyoyiswa. Sonke sifakwe kwinkqubo yehlabathi yongxowankulu echaza iindlela ezahlukeneyo zabasebenzi ngokohlelo lobuhlanga lwabantu behlabathi (Quijano 2000; Grosfoguel 2002).
I-2) I-paradigm endala ye-Marxist yeziseko zophuhliso kunye ne-superstructure ithathelwa indawo yi-histori-heterogeneous structure (Quijano 2000) okanye "i-heterarchy" (i-Kontopoulos 1993), oko kukuthi, ukucaciswa okubambeneyo kwee-hierarchies ezininzi, apho i-subjectivity kunye ne-imaginary social imaginary. ayisiyiyo into ephuma kuyo kodwa iquka izakhiwo zehlabathi
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