bachelorThesis
Descolonizar o imaginário: oito propostas de bem viver
Decolonizing the imaginary: eight good living proposals
Registro en:
FRANÇA, Fagner Torres de. Descolonizar o imaginário: oito propostas de bem viver. 2021. 109 f. Trabalho de Conclusão de Curso (Monografia), Curso de Licenciatura em Ciências Sociais, Departamento de Ciências Sociais, Universidade Federal do Rio Grande do Norte, Natal, 2022.
Autor
França, Fagner Torres de
Resumen
Daily, we have news of environmental disasters caused by climate change. Since the Industrial Revolution, which began in the mid-eighteenth century, planet Earth has entered the historical period called the Anthropocene, mainly associated with excessive consumption, especially in developed countries, global warming and the exhaustion of the planetary ecosystem by human action. The present work, divided into two parts, investigates the beginning of this process, having as its key event the conquest of America, in 1492 (TODOROV, 2019; ARÁOZ, 2020). At first, we started from the idea that colonization establishes an extractive logic that is not only material, but also subjective, which persists to the present day. This “internal colonialism” (CUSICANQUI, 2010) establishes a unique thought that privileges an exclusive and destructive hegemonic mode of existence. In the second part, based on the concept of Bem Viver, a notion developed by the peoples of the Andean and Amazon region, we elaborate eight proposals for anthropological regeneration and resistance against the “monoculture of the mind” (SHIVA, 2003), capable of embracing the diversity of human practices and produce other worlds and modes of existence with universalizing (but not totalizing) and counter-hegemonic potential. We conclude that, yes, this is possible.Daily, we have news of environmental disasters caused by climate change. Since the Industrial Revolution, which began in the mid-eighteenth century, planet Earth has entered the historical period called the Anthropocene, mainly associated with excessive consumption, especially in developed countries, global warming and the exhaustion of the planetary ecosystem by human action. The present work, divided into two parts, investigates the beginning of this process, having as its key event the conquest of America, in 1492 (TODOROV, 2019; ARÁOZ, 2020). At first, we started from the idea that colonization establishes an extractive logic that is not only material, but also subjective, which persists to the present day. This “internal colonialism” (CUSICANQUI, 2010) establishes a unique thought that privileges an exclusive and destructive hegemonic mode of existence. In the second part, based on the concept of Bem Viver, a notion developed by the peoples of the Andean and Amazon region, we elaborate eight proposals for anthropological regeneration and resistance against the “monoculture of the mind” (SHIVA, 2003), capable of embracing the diversity of human practices and produce other worlds and modes of existence with universalizing (but not totalizing) and counter-hegemonic potential. We conclude that, yes, this is possible. Diariamente, temos notícias de desastres ambientais provocados pelas mudanças climáticas. Desde a Revolução Industrial, iniciada em meados do século XVIII, o planeta Terra entrou no período histórico chamado Antropoceno, associado sobretudo ao consumo em excesso, principalmente nos países desenvolvidos, ao aquecimento global e à exaustão do ecossistema planetário pela ação humana. O presente trabalho, dividido em duas partes, investiga o início desse processo tendo como acontecimento chave a conquista da América, em 1492 (TODOROV, 2019; ARÁOZ, 2020). No primeiro momento, partimos da ideia de que a colonização instaura uma lógica extrativista não apenas material, mas também subjetiva, que perdura até os dias atuais. Esse “colonialismo interno” (CUSICANQUI, 2010) estabelece um pensamento único que privilegia um modo de existência hegemônico excludente e destrutivo. Na segunda parte, tendo por base a concepção de Bem Viver, noção desenvolvida pelos povos da região andina e amazônica, elaboramos oito propostas de regeneração e resistência antropológicas contra a “monocultura da mente” (SHIVA, 2003), capazes de abraçar a diversidade das práticas humanas e produzir outros mundos e modos de existência com potencial universalizante (mas não totalizante) e contra-hegemônico. Concluímos que, sim, isso é possível.