Journal articles: 'Eurocentrisme'

1

Ciglia, Francesco Paolo. "Entre eurocentrisme et globalisation." Les Cahiers philosophiques de Strasbourg, no. 29 (June 1, 2011): 53–65. http://dx.doi.org/10.4000/cps.2581.

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Lindner, Kolja. "Eurocentrisme, postcolonialisme et marxisme :nouveaux regards ?" Raisons politiques 63, no. 3 (2016): 161. http://dx.doi.org/10.3917/rai.063.0161.

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Martins, Paulo Henrique. "Don, religion et eurocentrisme dans l'aventure coloniale." Revue du MAUSS 36, no. 2 (2010): 317. http://dx.doi.org/10.3917/rdm.036.0317.

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4

Genin, Vincent. "Eurocentrisme et modernité du droit international, 1860-1920." Monde(s) 14, no. 2 (2018): 199. http://dx.doi.org/10.3917/mond1.182.0199.

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Gay-Crosier, Raymond. "Albert Camus: Pour une culture européenne sans eurocentrisme." Orbis Litterarum 50, no. 5 (October 1995): 304–19. http://dx.doi.org/10.1111/j.1600-0730.1995.tb00090.x.

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6

Fabre, Gérard. "Le comparatisme d’André Siegfried." Recherche 43, no. 1 (November 10, 2004): 111–31. http://dx.doi.org/10.7202/009448ar.

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Les ouvrages d’André Siegfried sur le Canada parus en 1906 et 1937 montrent l’intérêt d’une approche comparatiste soucieuse des relations entre les sociétés. Trois domaines sont abordés : l’éducation, la politique intérieure et certaines dimensions des relations internationales. Malgré quelques erreurs sur le devenir du Canada, dues pour la plupart à son eurocentrisme, Siegfried administre une leçon encore bien vivante de comparatisme, qu’il s’agisse de confronter les types d’enseignement catholique, protestant et laïque, de pointer les carences du bipartisme ou de brosser sans complaisance l’évolution historique des liens entre la France et les deux Canada.

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TSHITUNGU KONGOLO, ANTOINE. "De la bibliothèque coloniale à la bibliothèque africaine: Plaidoyer pour une rupture épistémique." Revista de Estudios Africanos, no. 3 (December 30, 2022): 134–51. http://dx.doi.org/10.15366/reauam2022.3.006.

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Faut-il brûler la bibliothèque coloniale, héritage de l’impérialisme occidental, porté par la volonté de dominer de peuples prétendument inférieurs et de disposer à volonté des ressources de leurs territoires ? La question est plus complexe qu’il n’y paraît. En effet, la validité de discours occidentaux sur l’Afrique pose problème, car « scientificité » et idéologie sont entrelacées. Les élites africaines, à travers les générations, se sont fait un point d’honneur de récuser l’épistémè au cœur des savoirs africanistes. Toutefois la constitution d’une bibliothèque africaine requiert à la fois rupture et subtilité. La bibliothèque africaine se doit d’accueillir tout savoir valide sur l’Afrique. La rupture préconisée part de l’époque de la négritude à nos jours ; elle passe par l’examen des apports qui ont jalonné l’histoire de l’intelligentsia africaine et afro-descendante. L’avènement de la bibliothèque africaine que nous appelons de nos vœux ne pourrait être un eurocentrisme ou un impérialisme culturel à rebours, mais un universalisme refondé, sur le socle du pluralisme.

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8

Beckert, Sven. "La fabrique économique de l’Europe: Les origines extra-européennes de l’Ancien Monde." Annales. Histoire, Sciences Sociales 76, no. 4 (December 2021): 701–15. http://dx.doi.org/10.1017/ahss.2022.7.

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La fabrique économique de l’Europe Les origines extra-européennes de l’Ancien MondeCet article s’intéresse à la manière dont les historiens et les économistes ont pensé l’histoire économique de l’Europe. Il remarque que les explications internes qui accordent peu d’attention au monde non européen ont dominé pendant plus d’un siècle, et passe en revue certaines des raisons de cet eurocentrisme. Cependant, un tel nombrilisme a également été de plus en plus contesté depuis un certain temps, d’abord principalement par des universitaires et des militants non européens. L’article explore enfin les débats actuels au sein de la discipline et sa reconnaissance croissante des interactions entre les économies européennes et non européennes. Deux sujets de discussion ayant joué un rôle crucial dans cette évolution sont particulièrement détaillés : la question du rôle de l’esclavage dans le développement économique européen et les riches débats qui ont lieu dans le domaine relativement nouveau de l’histoire globale du travail. Finalement, si les efforts visant à écrire l’histoire économique de l’Europe en la confinant à ses propres frontières mal définies peuvent répondre à des besoins politiques particuliers, ils sont, dans les faits, historiquement trompeurs.

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9

Meikins Wood, Ellen. "Anti-eurocentrismo eurocêntrico." Germinal: marxismo e educação em debate 14, no. 1 (April 30, 2022): 490–504. http://dx.doi.org/10.9771/gmed.v14i1.46481.

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Texto publicado por Ellen Meiksins Wood na revista Against the Current, em 2001, com introdução de um de seus editores, David Finkel. Em seu escrito, a historiadora e cientista política marxista aborda a questão do Eurocentrismo em sua relação com o capitalismo, estabelecendo críticas às recentes tentativas de autores em buscar combater a “arrogância cultural” europeia a partir de modelos explicativos que são, originalmente, expressões do próprio Eurocentrismo. Daí o título de seu artigo, Eurocentric Anti-Eurocentrism, em que Wood estabelece uma síntese de parte das reflexões de seu livro The origin of capitalism (1999) [A origem do capitalismo (2001)]. Seu principal argumento, em diálogo com os famosos debates sobre a transição do feudalismo para o capitalismo – em especial com o historiador Robert Brenner –, versa sobre como a dinâmica do sistema capitalista teria sido acionada a partir de relações de propriedade específicas no meio rural da Inglaterra. A proposta de Wood alerta para o perigo da naturalização do capitalismo e sua associação a um devir histórico inevitável para qualquer sociedade, europeia ou não; uma armadilha que enreda no Eurocentrismo mesmo aqueles que buscam criticá-lo, ao reproduzirem o seu principal fundamento: o capitalismo.

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10

Dufour, Frédérick Guillaume, and Nancy Turgeon. "Dipesh Chakrabarty et John M. Hobson sur l’eurocentrisme et la critique des relations internationales." Études internationales 44, no. 1 (April 15, 2013): 89–107. http://dx.doi.org/10.7202/1015124ar.

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Résumé Les auteurs présentent et analysent le projet théorique de Dipesh Chakrabarty – un important représentant des études postcoloniales – de « provincialiser » certains développements sociohistoriques de l’Europe. Ils se penchent également sur la critique de l’eurocentrisme de John M. Hobson, un important représentant de la sociologie historique néowébérienne des relations internationales. Après avoir présenté ces contributions aux théories postcoloniales et au virage anti-eurocentriste de certains sociologues néowébériens, les auteurs soulignent que ces théories ont tendance à s’élever contre une version dépassée du marxisme, ce qui les conduirait à négliger l’étude de l’articulation entre la modernité des relations internationales et l’émergence d’un ordre global capitaliste. Les auteurs concluent en défendant l’importance d’un détour par la théorie sociale classique pour l’examen des spécificités des arguments eurocentristes dans les relations internationales passées et contemporaines.

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11

Freund, Bill, Samir Amin, and Russell Moore. "Eurocentrism." International Journal of African Historical Studies 23, no. 1 (1990): 136. http://dx.doi.org/10.2307/219998.

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12

Stauth, Georg, Samir Amin, and Russell Moore. "Eurocentrism." Middle East Report, no. 174 (January 1992): 42. http://dx.doi.org/10.2307/3012974.

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13

Bernardes, Joana Duarte. "O ocaso do eurocentrismo." Revista Estudos do Século XX, no. 10 (2010): 101–28. http://dx.doi.org/10.14195/1647-8622_10_7.

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14

Kerner, Ina. "Beyond Eurocentrism." Philosophy & Social Criticism 44, no. 5 (February 11, 2018): 550–70. http://dx.doi.org/10.1177/0191453717752768.

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Over the last few years, the idea that we live in a globalized world has significantly gained ground. Across various disciplines, this had led to severe critiques not only of methodological nationalism, but also of methodological Eurocentrism. But what does it mean to leave Eurocentrism behind? What kind of theorizing can and should we engage in when we attempt to provincialize, decenter, or even decolonize our thinking? This article distinguishes, presents, and critically discusses four trajectories beyond Eurocentrism in political and social theory: enlarging the canon, inter-contextual dialogue, taking the impacts of European colonialism and imperialism into account, as well as shifts in theoretical agenda setting. It argues that if political and social theory truly attempts to transcend methodological Eurocentrism, it must not only bring in non-Western thought, but must also critically address both discursive and institutional aspects of global power relations.

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15

Boyden, Michael. "Beyond “Eurocentrism”?" Eurocentrism in Translation Studies 6, no. 2 (November 16, 2011): 174–88. http://dx.doi.org/10.1075/tis.6.2.04boy.

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This paper deals with the recurrent criticism in Translation studies in general and Anglophone Translation studies in particular that the discipline labors under a ‘Eurocentric’ bias. The author develops two arguments in relation to this. First, the charge of ‘Eurocentrism’ serves a number ends that have less to do with an actual desire to reach out to ‘non-Western’ discourses on translation (although the globalization of the discipline has definitely broadened the scope and concerns of translation scholars) than with a generation gap among translation scholars. Drawing on literature from the last two decades, the author argues that ‘Eurocentrism’ often functions as an asymmetrical counterconcept, in Reinhardt Koselleck’s sense, which allows translation scholars to legitimize their scholarly project by investing it with a sense of urgency and political relevance. In a second step, the author argues that the rhetorical debate over ‘Eurocentrism’ often suffers from an overextension of identity claims, whereby translation processes are reduced to either an imposition of or reaction against hegemonic power structures. This focus on identity, however legitimate, may result in linguistic paternalism. To counteract this negative effect, the author calls for a revalorization of instrumentalist justifications of language use by drawing on linguistic justice theory, arguing that, following recent insights by political philosophers and contrary to the prevalent view held by translation scholars, when it comes to determining a just translation policy, (non-linguistic) instrumental concerns tend to override (intrinsic) identity concerns.

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16

Boggs, Grace Lee. "Beyond Eurocentrism." Monthly Review 41, no. 9 (February 2, 1990): 12. http://dx.doi.org/10.14452/mr-041-09-1990-02_2.

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17

Shih, Shu-Mei. "Global Literature and the Technologies of Recognition." PMLA/Publications of the Modern Language Association of America 119, no. 1 (January 2004): 16–30. http://dx.doi.org/10.1632/003081204x22828.

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Recent interest in globalizing literary studies has largely involved attempts to locate conjunctures between contemporary literature and the economic formation of global capitalism and thereby to name a new literary structure of feeling—structure in terms of the organization of various literatures into a world system and feeling in terms of the literary production of new affects in new forms, styles, and genres. Its precedent is the idea of “world literature,” first articulated by Goethe in 1827 and recently recuperated. While many scholars resuscitating this concept offer a nominal apology for its Eurocentric origins, this Eurocentrism's constitutive hierarchies and asymmetries are seldom analyzed. Twenty-five years after Edward Said's Orientalism and the book's specific criticism of Goethe, it appears that the critique of Eurocentrism in general has exhausted itself, that one only needs to show awareness of it because it is predictable. Instead of working through the problem, one gives recognition to it, which serves as an expedient and efficient strategy of displacement, a tropological caveat, able to push aside obstacles on the path to globalist literary studies of global literature.

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18

김동하. "Hegel and Modern Eurocentrism: Ideological origin of Eurocentrism." 21st centry Political Science Review 22, no. 1 (May 2012): 1–22. http://dx.doi.org/10.17937/topsr.22.1.201205.1.

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19

Sánchez-Antonio, Juan Carlos. "Eurocentrismo, ciencias sociales y transmodernidad." Araucaria, no. 44 (2020): 177–202. http://dx.doi.org/10.12795/araucaria.2020.i44.08.

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20

Carvalho, Silvia Cristina De Sousa. "Eurocentrismo e Racismo:." SER Social 19, no. 41 (February 6, 2018): 296–313. http://dx.doi.org/10.26512/ser_social.v19i41.14941.

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O presente artigo versa sobre como as relações raciais na sociedade capitalista foram forjadas sob um discurso fetichizado de progresso e civilizatório por meio da expansão colonial do final do século XV, e, posteriormente por meio dos princípios Iluministas das revoluções burguesas do século XVIII do qual havia como fim último a acumulação de riquezas. Dessa maneira, apresentamos brevemente, como as classes sociais, na sociedade das mercadorias, se conformaram sob uma hierarquia racial e uma racionalidade eurocêntrica. Nos apropriamos das análises das categorias marxianas, como mercadoria e fetiche, para melhor compreender esse processo, tendo em vista que o interesse de Marx em desvendar a sociedade burguesa, bem como as relações inerentes à mesma. Consideramos necessário esse resgate histórico e conceitual, pois, o racismo exacerbado no período colonial ainda se faz presente na contemporaneidade, através do que foi conceituado por intelectuais do pensamento social crítico latino-americano como uma colonialidade do poder.

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21

KURU, DENIZ. "Historicising Eurocentrism and anti-Eurocentrism in IR: A revisionist account of disciplinary self-reflexivity." Review of International Studies 42, no. 2 (September 21, 2015): 351–76. http://dx.doi.org/10.1017/s0260210515000315.

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AbstractThe role of Eurocentrism in International Relations (IR) has become a focal point for critical scholarship. However, anti-Eurocentric scholars tend to overlook the extent to which Eurocentrism is a tempo-spatial phenomenon whose roots and development need to be analysed in a way that takes its internal differences into account. This article rejects a single notion of Eurocentrism, proposing instead to understand Eurocentrism through its three forms: historical-contextual, ideological, and residual. This differentiation can provide a means for dealing with the challenges of Eurocentrism in a more self-reflexive manner without seeing it as omnipresent and unchanging. It also offers to approach Eurocentric IR from a perspective that considers the role of historiographical differences in understanding the rise of European powers. This means that IR cannot base its explanatory frameworks on a single (the) historical record. Understanding the limits of Eurocentrism and of anti-Eurocentrism provides a better means for dealing with the formerʼs problematic impact on IR scholarship.

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22

Blaut, James M. "Environmentalism and Eurocentrism." Geographical Review 89, no. 3 (July 1999): 391. http://dx.doi.org/10.2307/216157.

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23

Onuf, Nicholas. "Eurocentrism and Civilization." Journal of the History of International Law / Revue d'histoire du droit international 6, no. 1 (2004): 37–41. http://dx.doi.org/10.1163/157180504773805829.

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24

Eisenstadt, Oona. "Eurocentrism and Colorblindness." Levinas Studies 7 (2012): 43–62. http://dx.doi.org/10.5840/levinas201275.

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25

Tucker, Vincent. "Book Review: Eurocentrism." Irish Journal of Sociology 1, no. 1 (May 1991): 159–62. http://dx.doi.org/10.1177/079160359100100117.

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26

Blaut, James M. "Environmentalism and Eurocentrism." Geographical Review 89, no. 3 (July 1, 1999): 391–408. http://dx.doi.org/10.1111/j.1931-0846.1999.tb00225.x.

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27

WESSELING, H. L. "Eurocentrism. An editorial." European Review 9, no. 2 (May 2001): 121–24. http://dx.doi.org/10.1017/s1062798701000114.

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Africa is a European invention. When the Romans finally defeated Carthage, they turned the place into a province and called it Africa. Originally this referred only to a small part of Tunisia and Algeria, but it later became the name of the entire continent. The same happened to Asia, another province of the Roman Empire, in what is now called the Near East. The names of the two other continents demonstrate even more obviously their European origins: America was named after an Italian traveller – and not even Columbus! – and the term Australia comes from the fact that European voyagers who had some vague idea about the existence of this continent but knew nothing about it, called it ‘The Unknown Southland’, Terra australis incognita.

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28

Dussel, Enrique. "Europa, Modernidad y Eurocentrismo." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 4 (March 19, 2013): 69. http://dx.doi.org/10.19176/rct.v0i4.14105.

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29

Lomba Fuentes, Joaquín. "Las “agonías” del eurocentrismo." ENDOXA 1, no. 12-1 (January 1, 2000): 79. http://dx.doi.org/10.5944/endoxa.12-1.2000.4947.

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30

Quijano, Aníbal. "Eurocentrismo y perspectivas epistémicas." Debates en Sociología, no. 49 (September 30, 2019): 181–96. http://dx.doi.org/10.18800/debatesensociologia.201902.011.

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31

Joseph, Jonathan. "Realism, Economics and Eurocentrism." Alethia 3, no. 2 (July 13, 2000): 56–59. http://dx.doi.org/10.1558/aleth.v3i2.56.

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32

Mota, Aurea. "World-Sociology Beyond Eurocentrism." Social Imaginaries 4, no. 1 (2018): 71–86. http://dx.doi.org/10.5840/si2018414.

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33

Na, jong-suk. "The Return of Eurocentrism." Korean Philosophical Society 138 (May 23, 2016): 85–112. http://dx.doi.org/10.20293/jokps.2016.138.85.

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34

허정수. "Eurocentrism and Christian religion." 사회과학연구 16, no. 1 (February 2008): 610–46. http://dx.doi.org/10.17787/jsgiss.2008.16.1.610.

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35

Stone, Alison. "II—Europe and Eurocentrism." Aristotelian Society Supplementary Volume 91, no. 1 (June 2017): 83–104. http://dx.doi.org/10.1093/arisup/akw017.

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36

Mazower, Mark. "The End of Eurocentrism." Critical Inquiry 40, no. 4 (June 2014): 298–313. http://dx.doi.org/10.1086/676409.

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37

Hardt, Michael. "The eurocentrism of history." Postcolonial Studies 4, no. 2 (July 2001): 243–49. http://dx.doi.org/10.1080/13688790120077533.

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38

Yang, C. m. "Gardening, Eurocentrism, and Sinocentrism." Eighteenth-Century Life 34, no. 3 (September 27, 2010): 76–80. http://dx.doi.org/10.1215/00982601-2010-015.

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39

Hostettler, Nick. "Dialectic and Explaining Eurocentrism." Journal of Critical Realism 12, no. 1 (January 2013): 45–71. http://dx.doi.org/10.1179/rea.12.1.053116161261kr16.

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40

West, Cornel, and Bill Brown. "Beyond Eurocentrism and Multiculturalism." Modern Philology 90, S1 (May 1993): S142—S166. http://dx.doi.org/10.1086/392129.

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41

Peet, Richard. "From Eurocentrism to Americentrism." Antipode 37, no. 5 (November 2005): 936–43. http://dx.doi.org/10.1111/j.0066-4812.2005.00542.x.

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42

Orser, Charles E. "An Archaeology of Eurocentrism." American Antiquity 77, no. 4 (October 2012): 737–55. http://dx.doi.org/10.7183/0002-7316.77.4.737.

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AbstractThe role of Europe and Europeans in the archaeology of post-1500 history has recently been critiqued. Some research has been pejoratively labeled Eurocentrism. This paper addresses the problems with adopting an emotional understanding of Eurocentrism and argues instead for its archaeological examination within the framework of an explicit multiscalar modern-world (historical) archaeology. An example comes from seventeenth-century Dutch settlements located in and around present-day Albany, New York.

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43

Patterson, Thomas C. "Another Blow to Eurocentrism." Monthly Review 40, no. 7 (December 5, 1988): 42. http://dx.doi.org/10.14452/mr-040-07-1988-11_5.

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44

Choi, Il-Sung. "Historical Materialism and Eurocentrism: Focused on the Samir Amin’s Criticism of Eurocentrism." Korean Review of Political Thought 25, no. 1 (May 31, 2019): 296–317. http://dx.doi.org/10.37248/krpt.2019.05.25.1.296.

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45

Çapan, Zeynep Gülşah. "Enacting the International/Reproducing Eurocentrism." Contexto Internacional 39, no. 3 (December 2017): 655–72. http://dx.doi.org/10.1590/s0102-8529.2017390300010.

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Abstract This article focuses on the way in which Eurocentric conceptualisations of the ‘international’ are reproduced in different geopolitical contexts. Even though the Eurocentrism of International Relations has received growing attention, it has predominantly been concerned with unearthing the Eurocentrism of the ‘centre’, overlooking its varied manifestations in other geopolitical contexts. The article seeks to contribute to discussions about Eurocentrism by examining how different conceptualisations of the international are at work at a particular moment, and how these conceptualisations continue to reproduce Eurocentrism. It will focus on the way in which Eurocentric designations of spatial and temporal hierarchies were reproduced in the context of Turkey through a reading of how the ‘Gezi Park protests’ of 2013 and ‘Turkey’ itself were written into the story of the international.

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46

Hall, Martin, and John M. Hobson. "Liberal International theory: Eurocentric but not always Imperialist?" International Theory 2, no. 2 (July 2010): 210–45. http://dx.doi.org/10.1017/s1752971909990261.

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This article has two core objectives: first to challenge the conventional understanding of liberal international theory (which we do by focussing specifically on classical liberalism) and second, to develop much further postcolonialism’s conception of Eurocentrism. These twin objectives come together insofar as we argue that classical liberalism does not always stand for anti-imperialism/non-interventionism given that significant parts of it were Eurocentric and pro-imperialist. But we also argue that in those cases where liberals rejected imperialism they did so not out of a commitment to cultural pluralism, as we are conventionally told, but as a function of either a specific Eurocentric or a scientific racist stance. This, in turn, means that Eurocentrism can be reduced neither to scientific racism nor to imperialism. Thus while we draw on postcolonialism and its critique of liberalism as Eurocentric, we find its conception of Eurocentrism (and hence its vision of liberalism) to be overly reductive. Instead we differentiate four variants of ‘polymorphous Eurocentrism’ while revealing how two of these rejected imperialism and two supported it. And by revealing how classical liberalism was embedded within these variants of Eurocentrism so we recast the conventional interpretation. In doing so, we bring to light the ‘protean career of polymorphous liberalism’ as it crystallizes in either imperialist or anti-imperialist forms as a function of the different variants of Eurocentrism within which it is embedded. Finally, because two of these variants underpinmodernliberalism (as discussed in the Conclusions) so we challenge international relations scholars to rethink their conventional understanding of both classical- and modern-liberalism, as much as we challenge postcolonialists to rethink their conception of Eurocentrism.

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47

Borba, Pedro. "Para uma teoria crítica do eurocentrismo: história, colonialismo e o resto do mundo." Revista Estudos Políticos 11, no. 21 (October 13, 2020): 51. http://dx.doi.org/10.22409/rep.v11i21.46518.

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Esse artigo pretende desenvolver uma crítica ao eurocentrismo como representação hegemônica de mundo, precisando os termos de um debate já em curso nas Ciências Sociais. Enquadra o eurocentrismo como categoria histórica a partir da diferença colonial, tendo a América como espaço privilegiado de análise. Em sequência, propõe a crítica ao eurocentrismo como um feixe entre perspectiva, contraposição e desvelamento. Assim, as perspectivas sobre a modernidade desde suas margens, a contraposição à universalização da experiência europeia e o desvelamento de novas fronteiras de conhecimento e pesquisa, ao se conjugarem, permitiriam levar a denúncia corrente a um plano reconstrutivo. Ao invés de uma saída ecumênica (baseada no pluralismo multicultural) ou paroquialista (baseada no rechaço unilateral ao cânone), o artigo defende a crítica ao eurocentrismo como movimento criativo, aberto pelo conflito com um monólogo histórico instituído reflexivamente pelo colonizador.

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48

Bolaños, Álvaro Félix. "Hispanismo y violencia: reflexión sobre lecturas de textos coloniales en nuestra época (Primera parte)." Estudios de Literatura Colombiana, no. 14 (October 30, 2013): 31–54. http://dx.doi.org/10.17533/udea.elc.17307.

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Bolaños presenta un polémico debate acerca del significado actual del concepto de "Hispanismo" en tanto que "política de homogenización" surgida de un concepto eurocentrista dominante. Según Bolaños el concepto, introducido por la cultura ibérica hegemónica de los siglos XV y XVI, tuvo el propósito de "preservar en todo lo posible el status quo instaurado con la conquista y la colonización españolas". Para ilustrar esta problemática, el artículo examina de un lado el contexto institucional de la enseñanza de la literatura escrita en español, y al mismo tiempo diversos textos coloniales. Descriptores: Hispanismo, Elegías de varones ilustres de Indias; De Castellanos, Juan; Colonialismo. Abstract: Bolaños exposes a polemical debate about the present meaning of the concept of "Hispanismo" as a "policy of homogenization" coming from a dominant eurocentrist concept. According to Bolaños, the concept, introduced by the hegemonic Iberian culture during the 15th and 16th centuries, had the purpose of "preserving as possible the status quo put into action with the Spanish Conquest and Colonization." To illustrate this aspect, the article examines, on one side, the institutional context of the teaching of literature written in Spanish and, on the other,some Colonial texts. Key Words: Hispanism; Elegías de varones ilustres de Indias; De Castellanos, Juan; Colonialism.

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Monteagudo, Rafael Souto. "Antiglobalismo e Colonialidade: Uma Abordagem Decolonial Sobre a Política Externa Brasileira no Governo Bolsonaro l Antiglobalism and Coloniality: A Decolonial Approach on Brazilian Foreign Policy Under Bolsonaro Government." Revista Neiba, Cadernos Argentina Brasil 10, no. 1 (August 5, 2021): e58901. http://dx.doi.org/10.12957/neiba.2021.58901.

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Embora o Brasil tenha participado da chamada onda rosa na América Latina na primeira e em parte da segunda década dos anos 2000, o país passou a experimentar nos últimos anos um movimento crescente de agentes políticos ligados à Direita, que culminou na eleição de Jair Bolsonaro em 2018. A Política Externa do Governo Jair Bolsonaro apresenta algumas rupturas em relação à Política Externa Brasileira das últimas décadas, dentre elas um alinhamento automático aos Estados Unidos da América. Neste estudo, analisamos a forma como conceitos da teoria decolonial introduzidos por Aníbal Quijano e Walter Mignolo, como eurocentrismo e colonialidade do poder, podem auxiliar na compreensão do alinhamento automático com os Estados Unidos observado no Governo Bolsonaro.Palavras-Chave: Política Externa Brasileira; Governo Bolsonaro; Teoria Decolonial.ABSTRACTAlthough Brazil participated in the so-called pink wave, in Latin America, during the first and part of the second decade of the 2000s, the country has experienced, in the last years, a growing movement of political agents linked to the Right-Wing, which culminated in the Jair Bolsonaro´s election in 2018. The Foreign Policy of Jair Bolsonaro Government presents some ruptures in relation to the Brazilian Foreign Policy of the last decades, among them an automatic alignment to United States of America. In this study, we analyze how concepts of decolonial theory introduced by Aníbal Quijano and Walter Mignolo, such as Eurocentrism and coloniality of power, can help to understanding the automatic alignment to United States observed in Bolsonaro Government.Keywords: Foreign Policy; Bolsonaro Government; Decolonial Theory. Recebido em: 03/04/2021 | Aceito em: 05/07/2021.

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Kumar, Subhadeep. "Eurocentrism: Modernity, Religion and Democracy: A Critique of Eurocentrism and Culturalism (2nd Edition)." Journal of Intercultural Studies 36, no. 1 (January 2, 2015): 106–8. http://dx.doi.org/10.1080/07256868.2015.991067.

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Journal articles on the topic 'Eurocentrisme'

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