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Historias locales / diseños globales: Colonialidad, conocimientos subalternos y pensamiento fronterizo (Cuestiones De Antagonismo)
Libro que analiza la articulación de la colonialiad del poder comprendido como uno de los vectores privilegiados del sistema-mundo capitalista desde su configuración primigenia en el siglo XVI. En él, su autor introduce la noción de «diferencia colonial» y traza la emergencia de nuevas formas de conocimiento que denomina «pensamiento fronterizo».
456 pages, Paperback
First published January 1, 2000
About the author
Walter D. Mignolo
65 books100 followersWalter D. Mignolo is an Argentine semiotician (École des Hautes Études) and professor at Duke University, who has published extensively on semiotics and literary theory, and worked on different aspects of the modern and colonial world, exploring concepts such as global coloniality, the geopolitics of knowledge, transmodernity, border thinking, and pluriversality.
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Displaying 1 - 5 of 5 reviews
May 31, 2017
Notes from Mignolo's contributions in journal articles (cool stuff!):
- Language is powerful. The “other” languages have become involved in the making of the post-colonial discussion as a way of “including the other” in the discussion that had been established by the dominant. All the components should make up the conversation, rather than “include” others to an already-established discussion that was set by the European standards of civilization. Modernity has been regarded as a “European phenomenon.”
- From these readings, words like “democracy” and “emancipation” have a completely different meaning. Mignolo defines the ‘conolizer side’ as “Eurocentric categories of thought which carries both the seed of emancipation and the seed of regulation and oppression” (Mignolo, 2007, p. 459).
- He repeats this idea: “The development of the irrational myth of modernity, which is a justification for genocidal violence.”
- Instead of the language of modernity and emancipation, Mignolo opts, instead, for liberation and decolonization: for the delinking of border thinking. Will have to delink the overarching overpowering and overburdening European outlook and thought. Liberation first and foremost is the liberation of thoughts. The focus would be to take the West out of the central.
Note: One point that Mignolo does not seem to bring much attention to is in his reflections around colonialism as they relate to the Ottomans, and in how the Ottomans also did practice very similar colonial powers and dismissed cultures (the Arab culture and language included), in their enforcement of the Turkish language and standards of living by which they defied the pluralistic nature of society.
- Language is powerful. The “other” languages have become involved in the making of the post-colonial discussion as a way of “including the other” in the discussion that had been established by the dominant. All the components should make up the conversation, rather than “include” others to an already-established discussion that was set by the European standards of civilization. Modernity has been regarded as a “European phenomenon.”
- From these readings, words like “democracy” and “emancipation” have a completely different meaning. Mignolo defines the ‘conolizer side’ as “Eurocentric categories of thought which carries both the seed of emancipation and the seed of regulation and oppression” (Mignolo, 2007, p. 459).
- He repeats this idea: “The development of the irrational myth of modernity, which is a justification for genocidal violence.”
- Instead of the language of modernity and emancipation, Mignolo opts, instead, for liberation and decolonization: for the delinking of border thinking. Will have to delink the overarching overpowering and overburdening European outlook and thought. Liberation first and foremost is the liberation of thoughts. The focus would be to take the West out of the central.
Note: One point that Mignolo does not seem to bring much attention to is in his reflections around colonialism as they relate to the Ottomans, and in how the Ottomans also did practice very similar colonial powers and dismissed cultures (the Arab culture and language included), in their enforcement of the Turkish language and standards of living by which they defied the pluralistic nature of society.
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April 30, 2026«El poeta de Barbados Edward Kamau Brathwaite, al recapitular la historia de su búsqueda de un ritmo que pudiera ajustarse a la su experiencia de vida en el Caribe, destaca el momento en el que la acción de lanzar un guijarro al océano le proporcionó el ritmo que no podía encontrar leyendo a John Milton. Brathwaite destaca, así mismo, un momento segundo y posterior en el que percibió los paralelismos entre el lanzamiento del guijarro y la música calipso, un ritmo que no podía encontrar escuchando a Beethoven. Si Brathwaite encontró una voz y una forma de conocimiento en la intersección entre los modelos clásicos que aprendió en la escuela colonial y su experiencia de vida en el Caribe y su conciencia de la historia del pueblo africano, su poesía es más un discurso en el que se reclama su centralidad que uno de resistencia. [...] "De lo contrario tu escritura no es literatura; es folklore y nunca podrá ser arte". [...] Mientras que Thiong'o, Lamming y Brathwaite simultáneamente constituyen y teorizan sobre centros alternativos de enunciación desde los que han sido considerados los márgenes de los imperios coloniales, los latinos y negros americanos en Estados Unidos están demostrando que o bien los márgenes también están en el centro o el conocimiento y las reglas estéticas no se establecen de forma universal gracias a un sujeto trascendental, sino que se establecen universalmente gracias a sujetos históricos situados en diversos centros culturales».
«[...] en la idea de que la colonialidad se refiere a la perspectiva del país colonizador. Argelia, por ejemplo, raramente será incluida como parte de la historia nacional de Francia, aunque una historia de Argelia, en tanto nación, no puede pasar por alto a Francia».
«[...] en la idea de que la colonialidad se refiere a la perspectiva del país colonizador. Argelia, por ejemplo, raramente será incluida como parte de la historia nacional de Francia, aunque una historia de Argelia, en tanto nación, no puede pasar por alto a Francia».
August 19, 2007
You'd like this book if you're a nerd. I'm a nerd. I am fascinated by studies that study the mechanisms of studying. Global conceptions of 1st/3rd world, ethnicity, difference, etc. are all mentally constructed, and this book explains the history of certain mental constructions and their implications.
I argue that the war in Iraq is possible because of our mental constructions of the "United States" and "Iraq"- one as a modern, white, developed country- and the other as poorer and back in time. This belief gives the USA the moral authority to invade- because, after all, the knowledge with in the USA is more advanced, and thus has the capability to deal with the primitive barbarity of less developed, third world peoples. This book gives countless insights to that idea.
However, it's technical and advanced- and will take a lot of time if you don't have a strong understanding of global history.
I argue that the war in Iraq is possible because of our mental constructions of the "United States" and "Iraq"- one as a modern, white, developed country- and the other as poorer and back in time. This belief gives the USA the moral authority to invade- because, after all, the knowledge with in the USA is more advanced, and thus has the capability to deal with the primitive barbarity of less developed, third world peoples. This book gives countless insights to that idea.
However, it's technical and advanced- and will take a lot of time if you don't have a strong understanding of global history.
January 8, 2016
The introduction is very intriguing. The interweaving of local and global I think is an important way to think about academic studies. The chapters honestly lost me but I suspect this is due to my lack of knowledge in Latin American Literature. But the book opened many new ways for me to think about the kinds of knowledge we value and why. This book challenges us to redefine what we mean by knowledge without totally throwing out Western ways of knowing. Really important work here.
October 13, 2010
Cut to the chase man. He spends almost the entire book just explaining why he titled particular chapters that way. Blah, blah blah, lots of picayune word games going on, very low on substance.
Displaying 1 - 5 of 5 reviews