2017
DOI: 10.1017/jie.2017.24
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South-South Dialogue: In Search of Humanity

Abstract: This paper is a meditation on the idea of South-South dialogue, beginning with the South-South Dialogues: Situated Perspectives in Decolonial Epistemologies symposium held at the University of Queensland in 2015. I interrogate the concept of South-South dialogue, apposing it to the Cartesian ‘I think’, and then question the plausibility of the concept. On the basis of a Gadamerian conception of understanding, I suggest that what passes for South-South dialogue is in fact more likely to be North-South or even N… Show more

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Cited by 3 publications
(2 citation statements)
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“…The change that such contact can engender was evident as colleagues came to better understand the refugee journey and the experience of medical professionals who have worked in different healthcare settings. Not only does this leave open the prospect of a shift in horizons at one hospital, which impacts responsiveness and patient care there, it also suggests the possibility of wider cultural change across the health system 37 38. Yet as Fanon also makes clear, this work of enlightenment is a heavy burden to bear.…”
Section: Lessonsmentioning
confidence: 99%
“…The change that such contact can engender was evident as colleagues came to better understand the refugee journey and the experience of medical professionals who have worked in different healthcare settings. Not only does this leave open the prospect of a shift in horizons at one hospital, which impacts responsiveness and patient care there, it also suggests the possibility of wider cultural change across the health system 37 38. Yet as Fanon also makes clear, this work of enlightenment is a heavy burden to bear.…”
Section: Lessonsmentioning
confidence: 99%
“…Nakata's work on Indigenous Standpoint Theory (Nakata, 2007;Nakata et al, 2012) continually reminds me of the conceptual limitations of our own thinking; with the knowledges we are able to produce governed and restricted by where we stand. As Mukandi (2017) suggests, reflecting on Spivak's premise that the subaltern cannot speak, a decolonial/South-South dialogue is always already governed by the Northern/European conceptualisation of a North and South to begin with, and as such, cannot be extricated from the conditions which make coloniality possible. Such a concept is followed by Ortega (2017), who challenges the ways in which a coloniality of power insidiously seeps back into the work of decolonial theorists, through the establishment of a canon (which I find myself returning to again and again) that valorises some (male Latin American exiles leaving in the US) over the "others" that are produced through their exclusion from the collection of key texts (Ortega writes of the lack of true engagement with the work of Chicana and/or queer feminists "One of the ideas we will work with," Liz says, drawing everyone's attention back to the front, "is how you can work with Indigenous students in a culturally competent and safe way, supporting their identity and culture in the classroom through culturally responsive pedagogies.…”
Section: Institutional Willmentioning
confidence: 99%