O bem viver: uma proposta para reaprender a sonhar com o mundo

ResumoApresento neste ensaio a perspectiva indígena de Bem Viver como possível anúncio para desconstrução de aspectos coloniais que persistem em moldar de modo exploratório as relações entre seres humanos e meio ambiente, haja vista que cada vez mais tem se propagado sob o horizonte do Planeta Terra um véu de devastação e destruição pelo estímulo desenvolvimentista. Recorro à ecologia dos saberes para pautar um pensamento que renuncie a lógica de apropriação e violência empregada na anulação da diversidade epistêmica dos conhecimentos de diversos povos. Como anúncio, me valho de perspectivas indígenas frente aos sonhos como possibilidade de outro entendimento sobre a vigília, em virtude de neles serem transfigurados os contatos despertos com o mundo, transformando experiências e dotando as dinâmicas sociais com profundos significados.Palavras-chave: Sonho. Bem Viver. Ecologia de Saberes. Well-living: a proposal to relearn how to dream about the worldAbstractIn this essay I present the indigenous perspective of Well-Living as a possible advertisement for the deconstruction of colonial aspects that persist in shaping the relations between human beings and the environment in an exploratory way, given that a veil of devastation has spread under the horizon of Planet Earth and destruction by developmental stimulus. I resort to the ecology of knowledge to guide a thought that renounces the logic of appropriation and violence used in the annulment of the epistemic diversity of knowledge of different peoples. As an advertisement, I use indigenous perspectives in the face of dreams as a possibility for another understanding of wakefulness, as awakened contacts with the world are transfigured in them, transforming experiences and endowing social dynamics with deep meanings.Keywords: Dream. Well-Living. Ecology of Knowledge. Buen vivir: una propuesta para reaprender a soñar con el mundoResumenEn este ensayo presento la perspectiva indígena de Buen Vivir como un posible anuncio de la deconstrucción de aspectos coloniales que persisten en configurar de manera exploratoria las relaciones entre el ser humano y el medio ambiente, dado que un velo se ha extendido cada vez más bajo el horizonte de Planeta Tierra de devastación y destrucción por el estímulo del desarrollo. Recurro a la ecología de saberes para orientar un pensamiento que renuncia a la lógica de apropiación y violencia empleada en la anulación de la diversidad epistémica del saber de los diferentes pueblos. A modo de publicidad utilizo las perspectivas indígenas frente a los sueños como posibilidad de otra comprensión de la vigilia, pues en ellos se transfiguran los contactos despiertos con el mundo, transformando vivencias y dotando de significados profundos a las dinámicas sociales.Palabras clave: Sueño. Buen Vivir. Ecología de Saberes.

Must International Legal Pedagogy Remain Eurocentric?

Mainstream international law is Eurocentric. Throughout the past half millennia, no territory beyond Europe was safe from jus gentium's striking capability to legitimize the intrusion of European civilizational precepts. Beginning with the Americas but quickly shifting to Africa and Asia, each continent was a battleground for the penetration of a provincial knowledge system. In this paper, I explore the implications of Eurocentrism for international legal pedagogy. While textbook authors now pay homage to other civilizations, their effusions are ornamental only. Instead of supporting epistemological equivalency, they centre European international law throughout their works, exorcising the brutalities of European history that generated the law in question. After setting out the dilemma, I outline three approaches towards transforming international legal pedagogy that capitalize on the decolonization movement. Each method builds on the premise that, without epistemic diversity, legal pedagogy will continue to rationalize European international law's predatory impulse.

Epistemicide: the Roman Case

The desire to recover and preserve the antiquity that in some circles is designated as “classical” is rooted in the conviction that knowledge of that antiquity is a good. But does (or should) awareness of the epistemicides that define Greco-Roman antiquity modify the texture of that desire? Relying on the definition of epistemicide proposed by the postcolonial theorist Boaventura de Sousa Santos, this article argues that the Roman Republic and Empire engineered a staggering loss of epistemic diversity throughout the ancient Mediterranean, traceable along multiple vectors — from mass enslavement to ecological upheaval. It concludes with a summons to come to terms with the scope of ancient Rome’s epistemicide, and to embrace the epistemological and ethical recalibration needed to write its history.

Knowledge Discourses and Coherence in Professional Education

In recent years, significant attention has been paid to the relationship between different knowledge domains in professional education, based on the assumption that achieving coherence between domains is important for student learning and educational quality. In particular, much research has addressed questions of knowledge integration across different sites of learning. However, less attention has been paid to the epistemic diversity of the campus-based programme context and to how relationships between knowledge domains are constructed within epistemically diverse professional programmes. This article addresses this gap by examining how program leaders discursively position disciplinary knowledge in relation to the mandate of teacher education. The data consist of interviews and logs from 20 program leaders at four higher education institutions. The analysis identifies four accounts of the role of disciplinary knowledge in teacher education. The article concludes by discussing implications for efforts to achieve coherence and knowledge integration in professional education.

Objecting, subjecting, and epistemic diversity

Held (2020) portrays critical and Indigenous psychologists as subscribing to an epistemological “anti-objectivism” that inhibits their ability to combat oppression. She believes that their anti-objectivism yields a troublesome relativism in which truth is overly context-dependent; what counts as true knowledge for one Indigenous group may not count for another. This commentary explores whether critical and Indigenous psychologists are strict “anti-objectivists,” as Held contends. It also challenges the need for epistemological consistency, while encouraging a shift from “objectivism” and “subjectivism” as essentialized states to “objecting” and “subjecting” as complementary ways to explore and study the world.