Beruflich Dokumente
Kultur Dokumente
Somewhere in the vastness of the universe there is a galaxy and a solar system, within which there exists a
small blue planet; the third ( in relation to the sun). ( rotating around the sun?)
It is upon this small blue planet that a creature has been given the task of building multiple worlds; multiple
stories; multiple paths.
In the year 1492 there took place a series of events that made possible the emergence of a new world and a new
knowledge - one capable of locating and classifying temporal space - other existing worlds - as inferior and
outdated.
Introduction:
This paper arises from the confluence of three broad yet merging lines
(of thought?) contributing to the development of an alternative analysis to
proposals in the deconstruction of essentialism in which identities are
characterized in the hegemonic discourse of modernity; the development of
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The first of these lines is the field of anthropology, historically the space from
which the processes of contact and cultural exchange have been debated.
This line inquires into the narrative and dialogic construction of identity. The dynamics
related to this, includes the incorporating of the strange within your own and the grading
and crystallizing of differences. This approach also considers the forming of new social
links and languages; subjects and objects involved in a relationship of communication,
culture and power.
The third line in the realization of this study counts on contributions made by the
research group: modernity/coloniality/decoloniality, for whom communication and
cultural conflict is centred on the notion of "colonial difference". In these terms,
coloniality is understood to be a elemental factor of modernity: its hidden face, its dark
side, its globalized neo-liberal version; the new face of imperialism and colonialism.
Part I:
Transculturation…
and suggests that changes are brought about by the conjunction of two or
more original cultures, separate and autonomous. Accordingly,
acculturation implies that a dominated culture passively receives certain
elements from the other, involving a process of de-culturation or loss of
culture.
In order to describe this process, the Latin roots of the word trans-
culturalization provide the term (trans), which implies transition, (in this
case) a transition between two active cultures, mutually contributing to the
founding of a new reality of civilization, rather than a move towards one
particular culture. (Bronislaw Malinowski in Podetti, 2004: 1).
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groups, other practices - more subtle but no less violent - are made
invisible. We need look no further than the universities in Venezuela to
see how many black people or indigenous there are at the schools of
medicine, dentistry, engineering and architecture or the percentage of the
black population at schools such as that of social work. Let’s also look at
the racial distribution of the population in relation to social class, (and) or
remind ourselves of the apocalyptic stories that herald the arrival of
Judgment Day, when the Vatican elects a black Pope.
Part two:
The first site for this point of departure, is the “double consciousness of
the Creole” (Mignolo, 2000) as being the root of a narrative-(activity),
the passion of which is possible to situate in simply “wanting”, rather than
“wanting to be” or “ not wanting to be”. This leads to their assuming a
double identity - between being European and not. There are numerous
examples that can be cited, but perhaps one of the most significant of
these is the fact that a Spanish grammar written in 1492 (Elio Antonio de
Nebrija), was reprinted in Hispanic America ten times more, after the
nineteenth century wars of independence, than in all the previous three
centuries of Spanish colonization (Mignolo, 2003).
But going beyond that, this idea of Latin Americanism, built on its
relation to a specific linguistic affiliation, has always excluded, in space,
history and time the indigenous communities that have always inhabited
this territory, whose linguistic tradition is not Spanish. This strategy
seems not unlike the one being used today by Zionists (in Israel) to
disregard the existence of the Palestinian State, so as to be able to justify
their expansion into the Gaza Strip.
As a result, It is possible to note that the point of departure for the white
Creole is this "double consciousness" (2000), where the subject, though
not being European, is heir to European-ness; a person immersed in a
transculturation process that forces him to translate European culture into
his own in order to make his more similar. Thus, whoever sets out to
produce statements on modernity from the standpoint of "colonial
difference " alone, without mention to coloniality, reduces the semiosis to
a mere translation process of senses, that is, trying to grasp the meaning of
a text in a specific language and then producing a new text with equivalent
meaning. This translation process, in terms of the Creole double
consciousness, involves the search for a lost home.
Christianize, believing that the slaves’ prayer was made to the images of
the Catholic saints (Grosfoguel, 2004: 61).
In other words, what we are trying to elucidate here is that in the process
of transculturation characteristic to the modernity/coloniality experience,
those who live and resist from the colonial difference standpoint, do not
have to translate sense or meaning to make them appear similar, they need
only apply transduction as semiotic process of resistance, transforming
sense into the means of resistance.
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