scholarly journals Is there a Post-Marxist Criticism to the Decolonial Critique?

2021 ◽  
Vol 1 (2) ◽  
pp. 121-142
Author(s):  
Dennis Stromback

This article makes explicit a hidden tension between post-Marxism and decolonial studies, which points to a challenge for intercultural dialogue. While post-Marxism seeks to rehabilitate a universal foundation for the construction of truth claims—a universal already formed within Western modernity—the decolonial critique seeks to dismantle all universals connected to the myths of modernity and therefore demands a departure from the standpoint of the cultural periphery. In fact, Alain Badiou and Slavoj Žižek, like other post-Marxists, have been rather critical of the standpoints articulated by decolonialists who strive to include cultural differences and marginalised identities in the process of knowledge production, but the reality is that the decolonial critique, more so than post-Marxism, is well-supported by the historical evidence, thus demonstrating the need for Enrique Dussel calls a ‘transmodern pluriverse’ in the academic world. In pursuit of diffusing this tension between the post-Marxists and the decolonialists, this article calls for further investigation in terms of determining if real dialogue is possible between these two trajectories of thought.

2018 ◽  
Vol 6 (16) ◽  
pp. 11
Author(s):  
Andrea Meza Torres

The essays in this dossier are the result of the course  “Interreligious and intercultural dialogue from a decolonial perspective”, which took place between May and June 2017 at the CEIICH in the UNAM. In this course, I proposed to link a decolonial theoretical perspective to the topic of “intercultural dialogue” and, beyond, to “interreligious dialogue”; anyhow, this last topic turned out to be the point of departure to explore more profound dialogues, linked no only to religious phenomena but to sacred traditions and spiritualities. During the course, emphasis was put on this last aspect due to the fact that the topic of “the Divine” (in its different expressions), although central to decoloniality, has been poorly studied. Moreover, it has been marginalized within secularized social sciences —and this not just in Mexico, but in most occidentalized universities throughout the globe. This vacuum towards the study of “the Divine” —and, beyond, its limitation through a concept of culture (which is, at the same time, associated to the colonized and to the “other” of modernity)— led the participants of this volume to research deeper that which philosopher Enrique Dussel has described as the “spaces denied and oppressed by modernity”.


2021 ◽  
Vol 27 (3) ◽  
pp. 321-327
Author(s):  
Joseph M. Pierce ◽  
María Amelia Viteri ◽  
Diego Falconí Trávez ◽  
Salvador Vidal-Ortiz ◽  
Lourdes Martínez-Echazábal

Abstract This special issue questions translation and its politics of (in)visibilizing certain bodies and geographies, and sheds light on queer and cuir histories that have confronted the imperial gaze, or that remain untranslatable. Part of a larger scholarly and activist project of the Feminist and Cuir/Queer Américas Working Group, the special issue situates the relationships across linguistic and cultural differences as central to a hemispheric queer/cuir dialogue. We have assembled contributions with activists, scholars, and artists working through queer and cuir studies, gender and sexuality studies, intersectional feminisms, decolonial approaches, migration studies, and hemispheric American studies. Published across three journals, GLQ in the United States, Periódicus in Brazil, and El lugar sin límites in Argentina, this special issue homes in on the production, circulation, and transformation of knowledge, and on how knowledge production relates to cultural, disciplinary, or market-based logics.


2018 ◽  
pp. 93-106
Author(s):  
Anna Dudziak

Intercultural communication involves verbal and nonverbal messages. The communication process is conducted not only by means of verbal messages but also by other elements that constitute body language. This process becomes significantly more complicated when cultural contexts are also taken into account. A message which is unambiguously understood and interpreted by the representatives of one culture may have quite a different interpretation in other cultures. It is therefore highly important to take cultural context into consideration during business talks. Being ignorant of this aspect can significantly impact the results of negotiations. Are we doomed to failure caused by cultural differentiation, then? Is the cultural aspect of communication an insurmountable barrier? Certainly not. It is obvious in talks with foreigners that one cannot avoid mistakes and misunderstandings resulting from the inaccurate interpretation of words and gestures. During a time of globalization, mergers and takeovers, intercultural communication is unavoidable. Every new intercultural dialogue brings new experiences and reduces the risk of faux pas based on cultural differences.


Author(s):  
Álvaro Domingo Acevedo Zárate

Esta investigación tiene por objetivo indagar acerca de cuál es la función que se le atribuye al amor en la construcción de la identidad de un sujeto cínico a través del análisis del diálogo y el lenguaje corporal. Para ello, se analiza la serie española Qué vida más triste, producción audiovisual que se transmitió, primero, por la plataforma de videos YouTube y, luego, por televisión entre los años 2005 y 2010. Esta serie es analizada a la luz de los planteamientos filosóficos de Peter Sloterdijk, Alain Badiou y Slavoj Žižek, así como la teoría psicoanalítica de Jacques Lacan. Las conclusiones a las que se llegan nos muestran que la serie plantea que el sujeto cínico, para serlo, debe renunciar a un encuentro «real» con el otro, dado que vive ensimismado en la búsqueda de su propio goce y ve a las demás personas como meros instrumentos. Sin embargo, la serie también plantea que hay una manera de romper con el aislamiento del sujeto cínico: el amor. Pero un amor vivido como lo que el filósofo francés Alain Badiou llama «un proceso de verdad», pues si se vive de otra manera, el amor pierde toda su potencia liberadora y se convierte en un mero simulacro que no hace sino reafirmar al sujeto en su cinismo y, por ende, en su aislamiento.


Author(s):  
Wesley C. Hogan

Movements themselves are important sites of knowledge production. They have the potential to illuminate how young people, often under 25 years old, shape the entire nation for the better. Their history is our public patrimony, one that should not be held hostage by bureaucratic restrictions that universities and archives often follow. Public access to creativity and memory, not reserved or made secret, has the potential to open up gatekeeping so that scholars and archivists are not the center of reference for knowledge production. This essay examines topics of extractive versus collaborative scholarship, oral history methodologies, and documentary epistemologies to address two questions: Who gets to tell the story? What counts as historical evidence? These are deceptively simple questions and so vital to knowledge production that this essay at the end of the book addresses them more thoroughly. Such inquiries lead to thornier issues underneath: who gets to establish what does and does not “count” as documentary evidence on freedom movements, and thus what is left in the archive for future generations of civic actors to build on?


2019 ◽  
Vol 39 (2) ◽  
pp. 282-295
Author(s):  
Siavash Saffari

AbstractLeading twentieth-century Iranian public intellectual Ali Shariati has been described by some as a proponent of a project of nativism and cultural authenticity. This article offers an alternative reading of Shariati, one that highlights the germination of his thought in a process of constant oscillation between particular historical-sociopolitical attachments and a decidedly cosmopolitan intellectual horizon. This oscillation, it is argued, while born out of the core-periphery dynamics of commodity and knowledge production within a colonially constructed world order, nevertheless allows Shariati to transcend postcolonial anxieties and nativist traps even as he calls on his fellow Iranian and Muslim intellectuals to attend to resources within the local culture and to delink from Eurocentric and colonially globalized knowledge regimes. In order to place his thought within the broader framework of the emergence and evolution of anti- and decolonial thought, Saffari reads Shariati in dialogue with some of the leading twentieth- and twenty-first-century critics of colonial modernity: Muhammad Iqbal, Frantz Fanon, Enrique Dussel, and Walter D. Mignolo. Saffari argues that the oscillation between local attachments and cosmopolitan vistas in Shariati's work is best understood as a function of his cosmopolitan localism.


Author(s):  
Rafał Tomasz Szczerbakiewicz

<p>Przedmiotem artykułu jest znaczące przekształcenie kulturowego obrazu historycznej postaci w związku z ideologicznym wpływem dominujących na przełomie XX i XXI wieku mód kulturowych i ideologii. Tkwiąca w człowieku narracyjna skłonność jest zarazem potrzebą nieustannego korygowania znanych z historii opowieści o wybitnych dziejowych postaciach – ich osobowościach, motywacjach, czynach (swoisty retelling rekapitulizujący znane i weryfikowalne bądź mityczne ich losy).</p>


Author(s):  
Gabriel Liceaga

El autor explora el estado de la cuestión de las obras escritas por algunos filósofos contemporáneos (Franz Hinkelammert, Alain Badiou, Jacob Taubes, Giorgio Agamben y Enrique Dussel) a propósito de las epístolas paulinas. De esta manera, se pretende esclarecer cuáles son los principales intereses teóricos con que se ha acudido al apóstol de los gentiles en las últimas décadas, y también presentar qué líneas interpretativas predominan en cada autor. Asimismo, se intenta formular algunas hipótesis acerca de las preocupaciones teóricas que han orientado las diversas aproximaciones a Pablo.Realidad: Revista de Ciencias Sociales y Humanidades No. 121, 2009: 471-485


2013 ◽  
Vol 1 (2) ◽  
pp. 141-158 ◽  
Author(s):  
Erik Swyngedouw

Die Polis ist tot, es lebe die kreative Stadt! Während die Stadt, zumindest in Teilen des städtischen Raums, blüht und gedeiht, scheint die Polis im idealisierten griechischen Sinn dem Untergang geweiht; in diesem Verständnis ist sie der Ort der öffentlichen politischen Auseinandersetzung und demokratischen Unterhandlung und somit eine Stätte (oft radikaler) Abweichung und Unstimmigkeit, an der die politische Subjektivierung buchstäblich ihren Platz hat. Diese Figur einer entpolitisierten (oder postpolitischen und postdemokratischen) Stadt im Spätkapitalismus bildet das Leitmotiv des vorliegenden Beitrags. Ich lehne mich dabei an Jacques Rancière, Slavoj Žižek, Chantal Mouffe, Mustafa Dikeç, Alain Badiou und andere Kritiker jenes zynischen Radikalismus an, der dafür gesorgt hat, dass eine kritische Theorie und eine radikale politische Praxis ohnmächtig und unfruchtbar vor jenen entpolitisierenden Gesten stehen, die in der polizeilichen Ordnung des zeitgenössischen neoliberalen Spätkapitalismus als Stadtentwicklungspolitik [urban policy] und städtische Politik [urban politics] gelten. Ziel meiner Intervention ist es, das Politische wieder in den Mittelpunkt der zeitgenössischen Debatten über das Urbane zu stellen. [...]


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