Veja grátis o arquivo QUIJANO – Colonialidade do poder enviado para a disciplina de Quijano, Aníbal “’Raza’, ‘etnia’, ‘nación’ en Mariátegui: cuestiones. Mignolo, Enrique Dussel, Aníbal Quijano, Santiago Castro-Gómez, Ramón Grosfoguel, .. Aníbal. Colonialidade do poder, eurocentrismo e América Latina. “Ciências sociais, violência espistêmica e o problema da ‘invenção do outro,’” and Anibal Quijano, “Colonialidade do Poder, eurocentrismo e América Latina,”.
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QUIJANO – Colonialidade do poder
Inequality deepens when we analyze the informality articulated with the race category: Above all, it goes beyond to overcome the intersectional continuities of subjection 3 structured by a racial-sexual labor division, derived from colonization in Latin America, in contemporary Brazilian labor relations, as such subjections remain invisible by the prevalent Labor Law doctrine.
In this last aspect, Quijano explains that the colonial thinking carried out by Eurocentrism consists of:. Artigos Decolonial thinking and Brazilian Labor Law: Thus, the authors point out, that engaging in contracts was not as universal as it may seem at first glance, because gender gives a specific status in liberal theory, although it seeks to present itself as a gender neutral theory MATOS; PARADIS,p. July 12, ; Accepted: How to cite this article.
In this last aspect, Quijano explains that the colonial thinking carried out by Eurocentrism consists of: In fact, it constituted a diploma that both eliminated the incompatible production relation with the labor branch from the socio-legal order slaveryand, consequently, stimulated the incorporation, by social practice, of the revolutionary formula of using the labor force: We agree with bell hooksp.
Curso de Direito do Trabalho. Our majority doctrine, perpetuating the Eurocentric thought that establishes this alleged transhistorical difference between slave-labor and free-subordinate labor, hide overlapping forms of work that took place in Brazil colony and their respective articulations with race and gender, which hides, until today in the Brazilian Labor Law, intersectional subjections.
Aníbal Quijano – Wikipédia, a enciclopédia livre
The exclusion of certain social segments from power spaces, as a colonial legacy of the unequal distribution of preconfigured labor functions according to race, class and gender, means that the entry into the Brazilian labor market of these groups – specifically black men and, black women – are always precarious, in subaltern positions, poorly paid, characterized by vulnerability of labor rights.
All other forms of thinking that is, by interfering with the organization of knowledge and understanding and of acting politically, that is, forms that are not decolonial, what means to remain in imperial reason; that is, within the imperial identities policies MIGNOLO,p.
Revista Brasileira de Sociologia do Direitov. In colonialidaee, schooling in contemporary capitalism is seen as a factor to raise labor productivity and economic growth, not to provide new knowledge and skills to citizens.
The main objective of this article is to provide, under a juridical-sociological aspect 2a critical dialogue between the conception of decolonial thinking and the dominant doctrinal approach of Brazilian Labor Law protective core: Thus, for Mignolop. But you made me as an Indian and as an Indian I will fight for liberation.
Companhia das Letras, Final words Labor Law in Anigal is decolonial deficient to explain the specificity formation of the Brazilian labor social division. The gradual phenomenon of a loss of subordinate labor centrality in Brazil 31 and in the world 32 leads us annibal design variable forms of precarious atypical labor that imply labor subjection, particularly in intersection with marginalized social segments, which continue in subaltern positions inherited from colonialism.
It refers to everything that established a racial-ethnic-cultural-epistemic expression in Europe, as an extension of it, that is, as a distinct identity, not subject to the coloniality of power QUIJANO, Princeton University Press, That fulfilled a relevant role to join these assumptions to colonialidads this new specialized legal branch.
O lugar de fala: However, dominant identity policy is not exposed as such, colonialldade through abstract universal concepts such as science, philosophy, Christianity, liberalism, Marxism Mignolo,p. The Brazilian jus-labor doctrine needs to develop decolonial projects through disconnection from a neutral and scientific academic perspective, which demands to be epistemically disobedient, according to Walter Mignolo MIGNOLO,p.
As implementation of epistemic disobedience, Mignolop. La hybris del punto cero: From their ubiquitous participation in rituals, in decision-making processes, and in precolonial economics they were reduced to animality, to forced sex with white colonizers, and to a labor exploitation so deep that, often, it took colonialisade to work until the death.
However, what Mignolo and Quijano propose is different: Mignolop. As Costap. Colonialiidade this sense, it is crucial to unravel the Eurocentrism from the core of labor force, which glorified subordinate work and gave it a characteristic that it could never have — that is, free labor — in order to reveal and elide other subjections, linked to the race and gender imbrications.
This article is inserted in the paradigm of theories from the South 4which propose, firstly, through a juridical-interpretative theoretical investigation, to analyze the conception of decolonial thinking in the postcolonial studies.
As Walter Mignolo emphasizes, in 18 th century, European secular philosophers celebrated the theology abandonment and the advancement in direction of rational scientific world where the truth is replaced by the belief, but still within the same Eurocentric abstract paradigm Mignolo,p.
In this sense, Everaldo Gaspar Lopes de Andradep. Thus, as emphasized by Grosfoguelp. In this sense, the knowledge decoloniality is not only a turning to the left within the Eurocentric ways of knowing, but a disconnection to an academic detachment, to a critical opening that allows the discursive transgression of frontiers, which makes invisible unequal historical distributions in power spaces, manifested also in intersectional subjections at work.
The Argentine author explains: About this form of manifestation, which suijano invisible the true relation and shows just the opposite of it, resting all juridical conceptions about the worker and the capitalist and all capitalist mode of production mystifications, all its illusions of freedom MARX,p, Dusselp.
The social thought that emerges from this historical experience is called ‘Southern theory’.