17 Matching Annotations
  1. Feb 2019
    1. Escobar casts wide the net of his critique, his objective is not merely to tackle neoliberal capitalism, rampant individualism, patriarchy or colonialism — although each of those topics are explored in detail. He is writing against nothing less than all of modernity, a “particular modelo civilizatorio, or civilizational model… an entire way of life and a whole style of world making.” Our toxic, modern lifestyle in the Global North and the way it understands (or fails to understand) the relationality between humanity and other forms of life plays the dominant role in creating the contemporary crises. To preserve the future we need a different way of life and way to relate to all of life, “no less than a new notion of the human.” The crises are inseparable from our social lives. We need to step outside of our established worldviews to bring about significant transformations. Is this possible? How can we achieve such a transition?

      Designs for the Pluriverse book review

  2. Dec 2018
    1. Among those people who came were lot of South Asians. Personally, I feel a lot of solidarity with South Asian people because we’ve both been colonized by the United Kingdom. One of the lines that I had in my demo is, the British loved making maps. And there’s always this mutual look of recognition whenever there is a South Asian person in the crowd that I’m demo-ing to. They smile and I can catch it and there’s this moment of solidarity between us. There’s mutual understanding even if we don’t have to explicitly say it.
    1. Today, I had the privilege of speaking on a panel at the Comparative and International Education Society’s Annual Conference with representatives of two open education projects that depend on Creative Commons licenses to do their work. One is the OER publisher Siyavula, based in Cape Town, South Africa. Among other things, they publish textbooks for use in primary and secondary school in math and science. After high school students in the country protested about the conditions of their education – singling out textbook prices as a barrier to their learning – the South African government relied on the Creative Commons license used by Siyavula to print and distribute 10 million Siyavula textbooks to school children, some of whom had never had their own textbook before. The other are the related teacher education projects, TESSA, and TESS-India, which use the Creative Commons Attribution Share-Alike license on teacher training materials. Created first in English, the projects and their teachers rely on the reuse rights granted by the Creative Commons license to translate and localize these training materials to make them authentic for teachers in the linguistically and culturally diverse settings of sub-Saharan Africa and India. (Both projects are linked to and supported by the Open University in the UK, http://www.open.ac.uk/, which uses Creative Commons-licensed materials as well.) If one wakes up hoping to feel that one’s work in the world is useful, then an experience like this makes it a good day.

      I think contextualizing Creative Commons material as a component in global justice and thinking of fair distribution of resources and knowledge as an antidote to imperialism is a provocative concept.This blog, infojusticeorg offers perspectives on social justice and Creative Commons by many authors.

  3. Oct 2018
    1. the prevalence of liberal multicultural discourses today effectively works to maintain settler colonialism because they make it easy to assume that all minorities and ethnic groups are different though working toward inclusion and equality, each in its own similar and parallel way. Justice is often put in terms that coincide with the expansion of the settler state

      Liberal multiculturalism promotes the idea that marginalized communities have to partake in settler colonialism in order to be liberated (whether they realize it or not). In reality, liberation lies outside of settler colonialism.

  4. Sep 2018
    1. The power of that scene in Black Panther lies in its critique of Western museums as symbols and products of colonialism and repositories of empire’s loot.

      Distinguish the institution's culpability in colonialism and cultural appropriation, versus the individual's desire to share ideas, knowledge, and history--including (assumed) the critique of colonializing practices of the institutions.

  5. Jul 2018
    1. (If the map were to be a valid academic resource, he adds, it would also need a time slider to specify different time periods, separate existing and historical nations, and highlight the movement of nations across time. That would be a huge logistical challenge, Temprano says, requiring time, sources, and resources not currently available to him.)

      sounds like a digital humanities project

  6. Mar 2018
    1. young activists can feed a constant conflict over racist Native-American sports mascots, even as actual Native Americans, when surveyed, consistently say that they do not care about the mascots, and instead are far more concerned about poverty, addiction, and violence in their communities.

      Accusations of "cultural appropriation" serving to distract from more difficult challenges.

  7. Feb 2018
    1. I am not concerned here to enter into debates about whether Joyce shoidd be considered a postcolonial writer nor whether Ireland can properly be located under the increasingly capacious umbrella of the postcolonial.4

      It's interesting to me that there is a gray area surrounding Joyce as a postcolonial writer, in comparison to more traditional postcolonial authors, like Salman Rushdie or post-colonial theorist, Frantz Fanon.

  8. Mar 2017
    1. At the back of the changing room, I open a door and suddenly find myself in a new country/[planet]/[town]/[village]/[landscape] (choose appropriate) and embark on a new adventure in which I will meet the inhabitants and learn to adapt myself to their/my/our? world.

      Colonial explorer. Possibility to Jump from Country to Country.

    1. This is what their claims are about, and this is why they say their claims must be settled before a pipeline is built.

      In this statement, Berger is expressing the perspective of the native culture that has not been treated as owners of their ancestral land. Even though land claims are rarely perfect, Berger argues their importance in improving social inequalities. As a whole, the native populations aren’t opposed to the creation of a pipeline, however they are demanding respect in these decisions that will vastly impact their land (132). Until this point the native populations have been viewed from a largely colonialist viewpoint. Starting in the mid 19th century with the Hudson’s Bay Company wanting to “tap the value of the arctic and drain it via the Mackenzie river” (18). After the fur traders, whaling boats harvested the abundance of the Mackenzie delta from the north (31). Continuing on, the imperial mindset brought forth Reindeer as a “solution” and apology to the native people (78). After this rich history of white subjugation, it is obvious why the paramount issue at the time of this document was not the creation of the oil pipeline, but instead government agreements to settle land claims and ownership. In stating “This is what their claims are about”, Berger is arguing for the crucial impact in continuing to develop these large projects on other people's land without their consent. Due to the extensive environmental considerations as well as the mass amount of infrastructure needed for this project, the Canadian government would be entering a new stage of colonialism if they were to follow through with this project without consultation of the local populations.

      Annotation drawn from Stuhl, Andrew. Unfreezing the Arctic: Science, Colonialism, and the Transformation of Inuit Lands. University of Chicago Press, 2016, 132

    2. seismic trail

      Industry blazed a trail, rather physically, across the North. Big oil companies came in, ran tests, drilled wherever they pleased, and left scars on the fragile landscape. Before they could drill though, they had to find out where the oil was and to do so, seismic crews would do a survey of the area using what is called the single line method. “This method required the use of several tracked vehicles in a caravan, setting off blasts and collecting the data from them, and gashing vast stretches of the Arctic landscape” (114). These trails are what Berger is referring to and they are very much still visible today, decades after being created. The seismic testing left an impact on the physical substrate and the vegetation growing on it. The trails “are physical legacies of the ways multinational oil companies, governmental policies, and geological science combined to enroll Arctic nature into global energy economies. To those who know their full history, though, they are also a reminder of how ecological disturbance became a focal point for scientific and Inuit activism in the 1960s and 1970s” (115). As Berger goes on to say, the land itself could be, and was, taken from the native people and they are reminded every day of that when they see these trails.

      Annotation drawn from Stuhl, Andrew. Unfreezing the Arctic: Science, Colonialism, and the Transformation of Inuit Lands. Chicago: The University of Chicago Press, 2016. For aerial images and more information on seismic trails visit: https://www.fws.gov/refuge/arctic/seismic.html

    3. The native economy refuses to die

      Way before white men ventured into the Arctic, the indigenous people had a perfectly functioning economy of their own. They did not need wages or paper money to do business. They relied on what the environment around them provided, working for food and trading furs. In the 1920s, when scientists and researchers began coming north it led to the introduction of reindeer husbandry as a way to feed the influx of people. This “did not work well with Inuit herders on the north slope, since their labors supported people who did far less work, but still paid through shares of meat and hides” (82). There was a divide between the reindeer community and the genuine Inuit which caused major strife in the economy. Many Inuit “pointed to fur trapping as offering more fulfillment and dignity [than herding reindeer], even though it required similar commitments of labor and time…The private fur trade thus remained an escape from state-sponsored colonialism” (82). However, despite their best efforts to stay true to their native economy, in the 1940s, “herding and harvesting reindeer appeared as more stable than animal life cycles and the global fur trade” (84). But this is not the farthest extent to which southerners took over the land and economy of the Arctic. “Even if Inuit did not imagine themselves within the world being created by southerners, they could hardly avoid participating in it. While the United States and Canada established an Arctic oil economy, the world Inuit had built deteriorated. In the 1950s, fur-bearing creatures became harder to find, markets for fur evaporated, and the Hudson’s Bay Company converted its Arctic fur posts from fur trade centers to retail outlets. For both outsiders and Inuit, the 1950s were a turning point, when the machines and methods of colonialism became the vehicles of cultural survival” (91). There was no longer a market that could support a lifestyle of only hunting and trapping. The indigenous people had to leave that way of life behind and take up wage jobs in the industrial system.

      Annotation drawn from Stuhl, Andrew. Unfreezing the Arctic: Science, Colonialism, and the Transformation of Inuit Lands. Chicago: The University of Chicago Press, 2016.

  9. Nov 2016
    1. Consuming and propagating my culture and history as if it were an internet meme might seem revolutionary on the surface; but, in reality, it’s just another form of capitalist consumption and isn’t revolutionary, at all.

      Reminds me I really mean to read "The Rebel Sell".

  10. May 2016
    1. Engagement with decolonization and decolonial practices is central to the work of most cultural rhetorics scholars.

      Are there colonial methodologies? If so, how can we implement the methodological practices of a culture (i.e. Mormonism) and apply them to a cultural rhetorics study? Wouldn't that be furthering colonialism?

      Zooming further out: are there instances where one shouldn't adopt methodologies of a culture?

  11. Oct 2015
    1. The “patriotic” and supposed “Spanish Only” blanquit@s also can articulate English and Spanish very well while the poor and scrutinized in public schools learn only Spanish. Isn’t it easier and more fruitful to speak about race, language, diaspora openly instead of having a racist and irrational “todos somos iguales” discourse? I guess white supremacy and privilege are more important than caring for our own people. But yes, many white Puerto Ricans have done incredible work for Afro-Puerto Ricans, other black bodies and low-income Puerto Ricans of all hues but rest assured; they are the overwhelming minority.

      William Garcia explains his stance on the importance of acknowledging racism in Puerto Rico gives counter arguments to those who deny it's existence .

  12. Sep 2015
    1. "I would also say, and here I wish to be quite clear, as was St. John Paul II: I humbly ask forgiveness, not only for the offenses of the church herself, but also for crimes committed against the native peoples during the so-called conquest of America," he said to applause from the crowd.

      Pope Francis, seen as "pope of the poor," visited Ecuador, Bolivia, and Paraguay because they are thought of as the poorest countries in the region and are home to 40% of the world's Catholics