Colonialidade Do Saber, Dependência Epistêmica E Os Limites Do Conceito De Democracia Na América Latina

Abstract

This article discusses the notions of "democracy" and "coup d"état", from a reflection on the epistemicand consequently academicdependence experienced by the Social Sciences in Latin America, particularly by Political Science. This will be done starting from an approach based on critical theory, understood in an ecumenical waywhich implies the use of analytical contributions from Marxist, Dependentist, Postcolonial, Poststructuralist, Decolonial and other theoretical sources. More specifically, we will focus on the notions of coloniality of knowledge and epistemic dependence. From these, we will try to understand the limitations of the Latin American Social Sciences and particularly of Political Science, its space and its analytical poweras opposed to a system of knowledge based on a geopolitical location that presents itself as "universal".

Women's experiences in entrepreneurship of “non” resistance in light of Decolonial Theory

“…Among these movements is the debate on the intelligibility of social processes (Porto-Gonçalves & Quental, 2012;Tragtenberg, 2004), by recognizing their actors. To this end, the coloniality of power, being, and knowledge (Quijano, 2005) are essential conceptions to the logic of socially represented differences, and how debating this power, inherent in Eurocentric knowledge, confers understanding about differences as classification, exclusion, and/or denial (Silva et al, 2018).…”

“…Studies on the logic of the difference socially represented as a result of developments of the colonial process, allows various analyzes of social configurations at the 'margins' of society (Silva et al, 2018). Research on gender, in this way, since the 1970s, seek to understand various manifestations of violence experienced by women in society (Garcia, 2011).…”

Formação de professores da/na Amazônia como sujeitos decoloniais do século XXI

“…A colonialidade do poder abrange em si diversas vertentes, a saber: controle da economia, controle da autoridade, controle da natureza e dos recursos naturais, controle do gênero e da sexualidade e controle da subjetividade e do conhecimento (BALLESTRIN, 2013). A colonialidade do saber expressa a hegemonia eurocêntrica como uma perspectiva superior de conhecimento (SILVA; BALTAR; LOURENÇO, 2018). Por sua vez, a colonialidade do ser, pensada por Mignolo (2017), se refere a "diferença colonial", que consiste na negação sistemática do "outro", da sua essência e do seu ser (BALLESTRIN, 2013).…”