In the title of this article we offer two concepts by means of which it is possible to rethink mo... more In the title of this article we offer two concepts by means of which it is possible to rethink modernity and its darker side—coloniality-on a global scale, not only historically but also synchronously. These concepts also allow us to formulate the epistemic, political and ethical basis of global decolonial options to the existing world order, which we all witness or take part in today. The concept of global coloniality will enable us to go beyond the British/US imperial formations and the forgotten Spanish empire and consider the enormous ...
I argue that the lived experience we, the human species are going through in 2020 is no longer an... more I argue that the lived experience we, the human species are going through in 2020 is no longer an epoch of change but a change of epoch.
“Market” in the past 500 years became synonymous with “capitalist market” (mercantile economy, in... more “Market” in the past 500 years became synonymous with “capitalist market” (mercantile economy, industrial economy, technological and financial economy, market democracy). Before 1500 all organization of people living together (civilizations or cultures) had their own places to exchange within the communal and between nearby communities, all over the planet, not only in Europe. They did not go away. They are not pre-capitalist places of exchange. They are co-existing non-capitalist places of exchange. “Market” is the word used—since the 12 century—in Western vernacular languages to name the place of a meeting at a fixed time for exchanging livestock and provisions. By the 12th century medieval European “markets” where equivalent to all existing similar places of exchanges among co-existing civilizations. The constitution of the Western modern/colonial “market” in the 16th century (an experience the Adam Smith theorized in the second half of the eighteenth century), destituted all existing equivalent places of exchange. The task now is the decolonial reconstitution of communal places exchanges, reconstitution that is already under way, which implies gnoseological (knowing) and aesthesic (sensing, emotioning) praxis of living.
Calle 14: Revista de Investigación en el Campo del Arte, 2011
In this article, from the author's personal experience, the double face of modernity and its ... more In this article, from the author's personal experience, the double face of modernity and its rhetoric it's shown, both as salvation narrative and as coloniality, in which context the cognitive operation of colonization of aesthesis by aesthetics is given. Following it, diverse trajectories are shown in the art works of Fred Wilson, Pedro Lasch and Tanja Ostojic, who carry out performative processes in which their decolonial character becomes visible. These works force the decolonization of history and art criticism, toward the construction of decolonial aesthesis and subjectivities.
Ethnicity comes from the Greek ethnos translated into Latin as nation. Thus, in both cases, it co... more Ethnicity comes from the Greek ethnos translated into Latin as nation. Thus, in both cases, it could be self-referential, as “the people that belongs to a given community” of knowledge, language, memory, faith, habits, taste for certain food and celebrations of the season or of “national” symbols, etc. In that sense, “ethnicity in Latin America” invites a description of the different ethnic configurations that exist in a given place. However, ethnicity today is not just a neutral conglomeration of people that recognize themselves as belonging to a given ethnos. In the modern/colonial world, ethnicities have been racialized. And racialization means that there is a given discourse, and a given ethnicity that identifies itself with that discourse, that has the power to classify ethnic groups. In other words, to what ethnicity it belongs the discourse that classifies ethnicity? In “Latin America” is not the discourse of people from Afro-descent or Indians, in all the diversity that char...
Calle 14 revista de investigación en el campo del arte, 2019
Mi argumento conjuga dos instancias decoloniales. La primera es la re-orientación decolonial intr... more Mi argumento conjuga dos instancias decoloniales. La primera es la re-orientación decolonial introducida por Aníbal Quijano (en 1990) en el mero cierre de la Guerra Fría. En los 80s era ya evidente que los objetivos de la descolonización no podrían lograrse por medio de la fundación de Estados nacionales. Quijano intuyó que la colonialidad del poder era un estructura invisible y subyacente de la civilización occidental, oculta bajo las promesas vertidas en nombre de la modernidad. Para Quijano la tarea decolonial era, en primer lugar, desprendernos de la colonialidad del poder y, en segundo lugar, engancharnos en la reconstitución epistemológica. La segunda instancia, 20 años después, fue la introducción de reflexiones decoloniales en el marco de la colonialidad del poder de la restitución estética. En los procesos de avanzar en la reconstitución epistemológica y estética, rescatamos el concepto de aestésis (aiesthésis) del olvido al que la relegó la hegemonía de la estética. Aunque...
In the title of this article we offer two concepts by means of which it is possible to rethink mo... more In the title of this article we offer two concepts by means of which it is possible to rethink modernity and its darker side—coloniality-on a global scale, not only historically but also synchronously. These concepts also allow us to formulate the epistemic, political and ethical basis of global decolonial options to the existing world order, which we all witness or take part in today. The concept of global coloniality will enable us to go beyond the British/US imperial formations and the forgotten Spanish empire and consider the enormous ...
I argue that the lived experience we, the human species are going through in 2020 is no longer an... more I argue that the lived experience we, the human species are going through in 2020 is no longer an epoch of change but a change of epoch.
“Market” in the past 500 years became synonymous with “capitalist market” (mercantile economy, in... more “Market” in the past 500 years became synonymous with “capitalist market” (mercantile economy, industrial economy, technological and financial economy, market democracy). Before 1500 all organization of people living together (civilizations or cultures) had their own places to exchange within the communal and between nearby communities, all over the planet, not only in Europe. They did not go away. They are not pre-capitalist places of exchange. They are co-existing non-capitalist places of exchange. “Market” is the word used—since the 12 century—in Western vernacular languages to name the place of a meeting at a fixed time for exchanging livestock and provisions. By the 12th century medieval European “markets” where equivalent to all existing similar places of exchanges among co-existing civilizations. The constitution of the Western modern/colonial “market” in the 16th century (an experience the Adam Smith theorized in the second half of the eighteenth century), destituted all existing equivalent places of exchange. The task now is the decolonial reconstitution of communal places exchanges, reconstitution that is already under way, which implies gnoseological (knowing) and aesthesic (sensing, emotioning) praxis of living.
Calle 14: Revista de Investigación en el Campo del Arte, 2011
In this article, from the author's personal experience, the double face of modernity and its ... more In this article, from the author's personal experience, the double face of modernity and its rhetoric it's shown, both as salvation narrative and as coloniality, in which context the cognitive operation of colonization of aesthesis by aesthetics is given. Following it, diverse trajectories are shown in the art works of Fred Wilson, Pedro Lasch and Tanja Ostojic, who carry out performative processes in which their decolonial character becomes visible. These works force the decolonization of history and art criticism, toward the construction of decolonial aesthesis and subjectivities.
Ethnicity comes from the Greek ethnos translated into Latin as nation. Thus, in both cases, it co... more Ethnicity comes from the Greek ethnos translated into Latin as nation. Thus, in both cases, it could be self-referential, as “the people that belongs to a given community” of knowledge, language, memory, faith, habits, taste for certain food and celebrations of the season or of “national” symbols, etc. In that sense, “ethnicity in Latin America” invites a description of the different ethnic configurations that exist in a given place. However, ethnicity today is not just a neutral conglomeration of people that recognize themselves as belonging to a given ethnos. In the modern/colonial world, ethnicities have been racialized. And racialization means that there is a given discourse, and a given ethnicity that identifies itself with that discourse, that has the power to classify ethnic groups. In other words, to what ethnicity it belongs the discourse that classifies ethnicity? In “Latin America” is not the discourse of people from Afro-descent or Indians, in all the diversity that char...
Calle 14 revista de investigación en el campo del arte, 2019
Mi argumento conjuga dos instancias decoloniales. La primera es la re-orientación decolonial intr... more Mi argumento conjuga dos instancias decoloniales. La primera es la re-orientación decolonial introducida por Aníbal Quijano (en 1990) en el mero cierre de la Guerra Fría. En los 80s era ya evidente que los objetivos de la descolonización no podrían lograrse por medio de la fundación de Estados nacionales. Quijano intuyó que la colonialidad del poder era un estructura invisible y subyacente de la civilización occidental, oculta bajo las promesas vertidas en nombre de la modernidad. Para Quijano la tarea decolonial era, en primer lugar, desprendernos de la colonialidad del poder y, en segundo lugar, engancharnos en la reconstitución epistemológica. La segunda instancia, 20 años después, fue la introducción de reflexiones decoloniales en el marco de la colonialidad del poder de la restitución estética. En los procesos de avanzar en la reconstitución epistemológica y estética, rescatamos el concepto de aestésis (aiesthésis) del olvido al que la relegó la hegemonía de la estética. Aunque...
Coronavirus y pensamiento decolonial: Educación, Estado y Democracia. Por Walt Mignolo ¿Cómo inte... more Coronavirus y pensamiento decolonial: Educación, Estado y Democracia. Por Walt Mignolo ¿Cómo interpreta esta época la mirada decolonial? ¿Cómo analiza la cuestión de la educación, el Estado y la democracia? El argentino Walter Mignolo comienza a pu en lavaca una serie de artículos sobre el presente pandémico, y lo que viene. En es primera entrega aborda el tema educativo. La des-occidentalización del mundo, el pasaje de la noción liberal de educar a la neoliberal del entrenamiento. La
Quienes nos interesamos en las narrativas de los museos y encontramos sig- nificativa su presenci... more Quienes nos interesamos en las narrativas de los museos y encontramos sig- nificativa su presencia, no podemos dejar de constatar que en sus orígenes respondieron a los intereses de las elites políticas, económicas y culturales las que, con sus particularidades, aplicaron cierta correlación entre sus sistemas polí- ticos de enunciación y los propios de sus museos. Tan eficaz fue esa estrategia, que aún hoy parece natural que muchos de los museos públicos -y por imitación también muchos privados- mantengan modalidades verticales de enunciar y no llama la atención la vetustez en que sus museos se expresan, sin dar lugar al diá- logo con sus contextos sociales
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