Academic literature on the topic 'Transmodernist'

In the context of modern Guatemala, the article analyzes the process of evolution and consolidation of the neocolonial model of the “banana republic,” as well as bottom-up attempts to build a counter-narrative and alternative development concept (buenvivir) from a postcolonial and transmodernist perspective. The author focuses on identification and description of divergences in the ways of discursive construction of reality by the Guatemalan oligarchy and the Maya population in areas designated for large investment projects. To this end, a comparative analysis of the discourse and practices of both sides of the conflict is carried out with respect to categories such as “power”, “territory” and “development.”

Respons paradigmatik terhadap bagunan paradigma modern dewasa ini menjadi rangkaian isi dari karya ini, yang mencoba memperlihatkan pergumulan modernitas dan postmodernitas, yang pada akhirnnya mesti dicarikan solusi alternatif. Sebuah solusi yang merupakan sintesa dari keduanya, dan Transmodernitas kemudian penulis angkat sebagai solusi alternatif yang mampu melewati ambang batas keduanya. Ia merupakan proyek kritis dan responsif terhadap unsur negatif kedua paradigma sekaligus proyek konsevasi unsur positif keduanya, melalui upaya mentransendensi modernitas dan menegasi kekacauan postmodernitas. Karya ini akhirnya ditutup dengan bahasan penyinambung tentang transmodernitas dalam perspektif Islam.

In this paper, I explore recent theoretical offerings on transmodernism in literature and critical studies and its appropriation and transference into the field of dance studies Through writing transmodernism in dance, I offer a model that is timely and necessary. This framework is articulated through historical trajectories focused on a case study, notably through the work of French choreographer Angelin Preljocaj. Drawing upon Annonçiation (1995), the concept of dancing /writing transmodernism reflects the epistemological values from the interstitial transference of composite/nonlinear/scaffolded texts, including the rethinking of the biblical narratives, musical textures, and corporeal/physical textures.

Purpose is to outline the epistemological core of metamodernism and transmodernism, defining the forms of intersection between them and clarifying A. Pavlov’s concept of post-postmodernism Methods. The typological analysis of two theories of post-postmodernism is used in the work: transmodernism and metamodernism (comparative-historical approach).Results. The author states that the concept of transmodernism has typological similarities with the concept of metamodernism; however, this aspect was not discussed in A. Pavlov’s dissertation. The crystallization of both theories became possible because of postcolonial transformations that took place in Western societies in the second half of the XX – early XXI century. It is investigated that A. Pavlov’s theoretical ideas need to be clarified in terms of outlining the specifics of contemporary culture and, in particular, literature. Metamodernism and transmodernism denote political and sociocultural tendencies that took place in Western communities in the last decades. The differences between the versions of transmodernism and metamodernism have been analyzed and the common epistemological core of both phenomena has been characterized. It is determined that the theories studied so far were perceived as antipodes, because the postcolonial specifics of both phenomena were not taken into account. The key concepts of the theories are emphasized, e. g. the integrated chaos, glocal space, monolithic thinking, etc.Conclusions. The concepts of transmodernism and metamodernism are the result of postcolonial transformations of Western societies, which led to the formation of a special paradigm that combines those concepts and phenomena that have been considered antagonistic. Transmodernism and metamodernism are not homogeneous: within them there are different versions and opposing views, which are the result of different interpretations of postmodernism and instability in views on previous cultural and historical periods. A. Pavlov’s views on metamodernism as a theory that emerged in post-postmodernism and that has the most sufficient chances for future developments is explained: today it is appropriate to spotlight several stages in the development of this theory, which has gained prospects mainly due to philological approaches and literary studies.Key words: post-postmodernism, integrated chaos, new sensuality, literary theory. Мета статті – охарактеризувати епістемологічне ядро метамодернізму та трансмодернізму шляхом визначення форм перетину двох теорій та уточнення концепції постпостмодернізму О. Павлова.Методи. У роботі використаний типологічний аналіз двох теорій постпостмодернізму: трансмодернізму та метамодернізму (порівняльно-історичний підхід).Результати. Автор обґрунтовує, що концепція трансмодернізму має типологічні схожості з концепцією метамодернізму, на що не звертає уваги О. Павлов у своїй дисертації. Кристалізація обох концепцій стала можливою в результаті постколоніальних трансформацій, що мали місце в західних суспільствах у другій половині ХХ – на початку ХХІ ст. Досліджено, що теоретичні міркування О. Павлова потребують уточнення у плані окреслення специфіки сучасної культури, зокрема літератури. Проаналізовано відмінності між різними версіями трансмодернізму та метамодернізму, охарактеризовано спільне епістемологічне ядро обох напрямів. Визначено, що дотепер досліджувані теорії сприймалися як антиподи, оскільки не було взято до уваги постколоніальну специфіку обох напрямів. Наголошено на ключових концептах обох теорій і проана-лізовано такі з них, як інтегрований хаос, глокальний простір, монолітне мислення тощо.Висновки. Концепції трансмодернізму та метамодернізму є результатом постколоніальних трансформацій західних суспільств, які зумовили формування особливого світосприйняття, що поєднує ті концепти і явища, які вважалися антагоністичними. Теорії трансмодернізму й метамодернізму не є гомогенними: у межах цих концепцій існують різні версії та протилежні погляди, які є результатом відмінного трактування постмодернізму й неусталеності в поглядах на попередні культурно-історичні періоди. Справедливим є твердження О. Павлова щодо того, що саме концепція метамодернізму з-поміж усіх теорій, що виникли в лоні постпостмодернізму, має найбільше шансів для власного утвердження. Так, сьогодні доцільно говорити про декілька етапів у розвитку цієї концепції, яка здобула перспективи з огляду на залучення філологічних підходів і літературознавчих досліджень.Ключові слова: постпостмодернізм, інтегрований хаос, нова чуттєвість, теорія літератури.

La siguiente investigación sigue la hermenéutica comprensiva, diatópica y ecosistémica como método de construcción, viendo aspectos teóricos del currículo en espacios implícitos, significativos y emergentes de la Educación Patrimonial Transcompleja. En el rizoma final, un currículum abierto, transcompleto, flexible y emergente cambia de tamaño con el uso relevante y relevante de la ciencia; el patrimonio cultural debe ser trascendido con una visión ampliada ante los ciudadanos y vivir antes de la vida cultural, social y activa de las ciudades y las personas. La clase de mente social, es una nueva visión de la Transcompleja de Educación del Patrimonio con un alto sentido ecológico, humanizando el proceso educativo oscuro y sólido que ha sido impartido por la educación del patrimonio tradicionalista.

La transdisciplinariedad no siempre es decolonial, ha tenido rezagos modernistas, postmodernistas y de allí coloniales. Desde el proyecto transmodernista, el transparadigma transcomplejo se cumple con el objetivo complejo de analizar la transdisciplinariedad decolonial en la Educación Matemática Decolonial Transcompleja. Se trata de una indagación transmetódica con el uso del transmétodo: la deconstrucción rizomática transcompleja en la transmodernidad. En la reconstrucción de la investigación como conclusiones de aperturas: la transdisciplinariedad como decolonialidad la Educación Matemática Decolonial Transcompleja cobra preeminencia en los niveles de realidad decoloniales, la decolonialidad de las disciplinas, la complejidad converge para investigar mediante transmétodos que profundizan la realidad, su multireferencialidad y maneras de manifestarse. Se motivan a diversas investigaciones enmarcadas en la línea de investigación: Educación Matemática Decolonial Transcompleja donde el re-ligaje, des-ligando primeramente, es una esencia transmodernista.

Ce travail s’intéresse à la transmodernité des pratiques récréatives. Pour cela, il propose une analyse de la conduite de projet de l'itinérance. Il s'agit d'une pratique récréative dont l'itinéraire n'est pas complètement figée à l'avance, pouvant durer quelques heures ou quelques mois, dans un environnement partiellement ou exclusivement montagnard, à l'aide de moyens de progression non motorisés, sans le support d'une agence de voyages. L'approche par le projet mobilise, entre autres, la motivation personnelle du pratiquant, en relation avec son identité et son projet de vie. L'itinérance est considérée comme une pratique existentielle qui construit l'identité du pratiquant à travers la gestion de l'incertitude, l'invitant à la créativité. Le pratiquant n'est pas toujours seul dans cette tâche de gestion de l'incertitude, et peut décider d'entrer en relation avec les habitants des zones traversées. L'itinérance l'invite alors à adopter une éthique relationnelle. La créativité, notamment intégrative, et l'éthique relationnelle, peuvent être mises en relations avec le concept de transmodernité de Dussel (1994): l'intégration de la raison de l'Autre.La première partie de ce travail identifie les ressources conceptuelles et méthodologiques, dans le cadre d'un paradigme individuel et interprétatif. L'hypothèse d'une habitation créative intégrative qui serait au cœur de l'itinérance transmoderne émerge grâce à une déconstruction de l'approche moderne du projet (Boutinet, 2012), fondé sur la logique d'anticipation par rapport à la réalisation d'un objectif, et de l'approche postmoderne de celui-ci, fondée sur la fragmentation des objectifs et la perte de sens global. La démarche-projet transmoderne de l'itinérance serait une démarche créative d'intégration de l'altérité, et de redéfinition d'un objectif existentiel au fur et à mesure de l'avancement dans la réalisation du projet. Cette pratique s'avère une voie d'individuation (Martuccelli, 2005) qui s'appuie sur un maillage (Ingold, 2011a) avec tout l'environnement traversé : physique, matériel, humain, évènementiel. Ce maillage mobilise un corps écologique (Andrieu & Sirost, 2014) et créatif. Le paradigme individuel est ainsi élargi à une pluralité de ressources cognitives et comportementales. La seconde partie de la thèse restitue le travail de terrain auprès d'itinérants. Les données qualitatives ainsi recueillies sont organisées en deux grands mouvements. L'un concerne la dimension chronologique du projet d'itinérance, depuis la période avant de partir, l'émergence d'une première idée, la réalisation du projet jusqu'au retour. L'autre concerne la démarche-projet, fondée sur le rapport à l'imprévu, le rapport au corps et le rapport à l'environnement physique et humain. Le plan du projet d'itinérance apparaît comme une matrice socio-praxique qui facilite une démarche-projet créative intégrative de l'altérité corporelle, naturelle et relationnelle. Si la plupart des éléments de la matrice sont activés, l'itinérant adopte une démarche-projet intégrative, et finit par réaliser un objectif existentiel en ayant aligné les différentes dimensions de son existence : matérielle, affective, géographique professionnelle.... Cet objectif est ensuite traduit en un nouveau bien commun : action politique, humanitaire, œuvre artistique, ... Les éléments de la matrice concernent l'habitation de l'itinérance, dans sa dimension ordinaire de résolution des contraintes et problèmes du quotidien (que l'on laisse et que l'on reconstruit pendant le voyage), ainsi que dans sa dimension de progression d'une étape à l'autre, jusqu'à la réintégration du milieu de vie habituel. Les conclusions proposent d'envisager l'itinérance comme un laboratoire sociorécréatif en puissance. Dans le milieu récréatif de l'itinérance, le pratiquant peut apprendre l'éthique relationnelle, véritable capabilité (Flipo, 2005) de l'itinérance, et, au retour, il peut apporter une contribution singulière à son milieu de vie
This work focuses on the transmodernity of recreational practices. For this, it offers an analysis of the project of wayfaring. It is a recreational practice, where the itinerary is not completely fixed in advance, lasting a few hours or a few months, in an exclusively or partially mountain environment, by means of non-motorized progression, without the support of a travel agency. Among other things, the project approach involves personal motivation of the practitioner, in connection with his identity and his life project. Wayfaring is thus considered as an existential practice that built the identity of the practitioner through the management of uncertainty, inviting him to creativity. The practitioner is not always alone in this task of management of uncertainty, and may decide to enter into a relationship with the inhabitants. Wayfaring then invites him to adopt a relational ethics. Creativity, namely integrative, and relational ethics, can be put in relation with the concept of transmodernity by Dussel (1994): the integration of the reason of the Other.The first part of this work identifies conceptual and methodological resources. And, this, in the context of an individual and interpretative paradigm. The hypothesis of an integrative creative habitation that would be at the heart of the transmodern wayfaring emerges through a deconstruction of the modern approach of project (Boutinet, 2012), based on the logic of anticipation from the achievement of a goal, and the postmodern approach, based on the fragmentation of the goals and the loss of overall sense. The transmodern project of wayfaring would be based on a creative process, integrating otherness, and redefining an existential purpose while implementing the project. This practice is a process of individuation (Martuccelli, 2005), based on a mesh (Ingold, 2011a) with the environment as a whole: physical, material, human, all the events. This mesh involves an ecological body (Andrieu & Sirost, 2014) and a creative body. The individual paradigm is thus expanded to a plurality of cognitive and behavioral resources. The second part of the thesis exposes the fieldwork on wayfarers. One concerns the chronological dimension of the project of wayfaring, since the period before leaving, the emergence of a first idea of travel, the realization of the project and the coming back. The other part concerns the process, based on the approach of the unexpected, the body and the physical and human environment. The plan of the wayfaring project appears as a socio-praxic matrix that facilitates a creative process which is integrative of physical, natural and relational otherness. If most of the elements of the matrix are activated, the itinerant adopted a creative integrative process, and eventually achieves an existential purpose aligning the various dimensions of its existence: physical, emotional, geographical, professional... This purpose is then translated into a new common good: political, humanitarian action, artistic work, ... The elements of the matrix are about the habitation during wayfaring, in its ordinary dimension of resolution of problems and constraints of everyday life (distanced and then rebuilt during the trip), as well as in its dimension of progression in the itinerary, until the reintegration of the usual living environment. The findings offer to consider wayfaring as a potential socio-recreative laboratory. In the recreational environment of wayfaring, the practitioner can learn relational ethics, an actual capability (Flipo, 2005) of wayfaring, and, when back, he or she can make a unique contribution to their living environment

Abstract The aim of this research was to describe leading in the basic education in its context. In this study, the following items regarding the leaders of the basic education are described: conceptions of the current situation, leadership in the basic education and changes in work as a part of the operational environment. According to the contextual model, leadership in the basic education is societal as well as interactive and social interpersonal action extending from micro to macro level. The theoretical and methodological frames of this study have been constructed in a process. The theoretical frame has developed during the research process and thus affected the methodology – despite certain preconceptions and understanding which the researcher has had of the phenomenon. In this study, a survey questionnaire was used to gather empirical data. The survey research was made in 2002, and 141 leaders of the basic education returned the questionnaire. The response rate was 74%. The data from the thematic interviews were used to supplement and deepen the research data gathered by questionnaires. The themes of the interviews were formed according to the items the researcher wanted to specify or deepen in the data gathered from the questionnaires. According to the research results, external reasons to apply for a leadership in the basic education are highly important, and that prior leadership training has not been given for the role. 49% of the leaders participating in this study have not sought a leadership role nor received any kind of training before beginning as a leader. The results show that the community contexts are very dissimilar and changing. The schools of these leaders had 9–608 pupils. The number of teachers in the schools varied from 1 to 51. This shows how different the duties of a leader in the basic education can be. Also the social situation of the basic education is changing. Schools are closed and replaced by large school units, which carry out the principle of integrated basic education. The results show that the decisions made on the local level affect the leading in the basic education most. The leaders were of the opinion that in their leading, managing things is emphasized (70% of working time); at the time of the survey only one third of the time was estimated to be spent on leading people. The leaders of the basic education thought that their work is comprehensive and it includes co-operation regarding the managing of practicalities. The work was considered to be demanding and future-oriented. However, the work of the basic education leaders has contradictory elements due to the development demands set by work organization and local level. There is a threat that the contradictions between the practice and the general demands of leading become more common when organizations' power of decision increase. In this study, also the transition to the new transmodern era is examined from the point of leading on the grounds of the research literature. In the schools transmodernism would emphasize activities based on experiment and experience. Trusting in progress, development and future is central in the leadership. Transmodern leadership means leading with human dignity. In the schoolwork this means that school hierarchy can be reduced by creating more co-operation and teamwork. Transmodernism emphasizes subjectivity and one's own critical thinking in relation to change
Tiivistelmä Tutkimuksen tehtävänä oli kuvata peruskoulun johtamista kontekstissaan. Tutkimuksessa kuvataan peruskoulun johtajien käsityksiä vallitsevasta tilanteesta, peruskoulun johtamisesta sekä työhön liittyneistä muutoksista osana toimintaympäristöä. Peruskoulun johtaminen kontekstuaalisen mallin mukaan on mikrotasolta makrotasolle ulottuvaa yhteiskunnallista ja ihmisten välistä vuorovaikutuksellista toimintaa. Tutkimuksen teoreettinen rakenne ja siihen liittyvät metodologiset valinnat ovat muodostuneet prosessinomaisesti. Teorian osuus on tarkentunut tutkimuksen kuluessa ja sitä kautta vaikuttanut metodologian tarkasteluun huolimatta tietynlaisesta ennakkonäkemyksestä ja ymmärryksestä, mikä tutkijalla on ollut tutkittavasta ilmiöstä. Kokemusperäistä materiaalia tässä tutkimuksessa saatiin survey-kyselyllä. Vuonna 2002 suoritettuun kyselyyn vastasi 141 peruskoulun johtajaa ja palautusprosentiksi muodostui 74 %. Teemahaastattelulla täydennettiin ja syvennettiin kyselyllä saatua aineistoa. Teemahaastattelun aihepiirit muotoutuivat sen perusteella, mihin asioihin haluttiin tarkennusta ja syventämistä kyselystä saadun aineiston pohjalta. Tulokset osoittavat, että ulkopuoliset peruskoulun johtajaksi hakeutumisen syyt ovat varsin tärkeät eikä ennakoivaa koulutusta johtamistyöhön ole saatu. Tutkituista johtajista 49 % ei ole tähän työhön hakeutunut eikä ole saanut siihen koulutusta ennen työn aloittamista. Toimintaympäristö on tulosten mukaan hyvin erilainen ja muuttuva. Johdettavissa kouluissa oli 9–608 oppilasta ja koulujen opettajamäärät vaihtelivat 1–51 opettajan välillä. Tämä on osoitus peruskoulun johtajan työn erilaisuudesta. Peruskoulutuksen yhteiskunnallinen tilanne on myös muuttumassa. Kouluja lakkautetaan ja tilalle tulee suuria yksiköitä, jotka toteuttavat yhtenäisen perusopetuksen periaatetta. Tulosten perusteella peruskoulun johtamiseen vaikuttavat eniten paikallistasolla tehtävät päätökset. Johtajat olivat sitä mieltä, että johtamisessaan painottuu asioiden johtaminen (70 %) kun ihmisten johtamiseen kului kolmasosa ajasta kyselyn suorittamishetkellä. Peruskoulun johtajien mielestä heidän työnsä on kokonaisvaltaista ja käytännön asioiden hoitamiseen liittyvää yhteistyötä. Se koettiin haasteelliseksi ja tulevaisuuteen suuntautuneeksi työksi. Peruskoulun johtajan työ on kuitenkin ristiriitaista sekä työorganisaation että paikallistason kehitysvaatimusten vuoksi. Ristiriidat johtamisen yleisten vaatimusten ja käytännön suhteen ovat vaarassa kasvaa organisaatioiden päätösvallan kasvaessa. Työssä tarkastellaan tutkimuskirjallisuuden perusteella myös siirtymistä uuteen transmoderniin aikaan johtamisen näkökulmasta. Koulussa transmodernismi ilmenisi kokemuksellisena ja elämyksellisenä toimintana. Johtamisessa keskeistä on luottaminen edistykseen, kehitykseen ja tulevaisuuteen. Transmoderni johtaminen on ihmisarvoista ihmisten johtamista. Koulutyössä tämä tarkoittaa sitä, että yhteistyön ja tiimityön lisääntyminen vähentää hierarkkisuutta. Transmoderni johtaminen korostaa subjektiivisuutta ja omaa kriittistä ajattelua suhteessa muutokseen

Orientador : Prof. Dr. Celso Luiz Ludwig
Dissertação (mestrado) - Universidade Federal do Paraná, Setor de Ciências Jurídicas, Programa de Pós-Graduação em Direito. Defesa: Curitiba, 31/08/2016
Inclui referências : f. 87-98
Resumo: Trata-se de análise acerca da fundamentação dos direitos humanos a partir da perspectiva da transmodernidade e, na visão paradigmática da própria filosofia, do paradigma da vida negada (ou concreta). Para tanto, analisa-se os marcos iniciais, históricos e filosóficos, dos direitos humanos que culminaram na compreensão contemporânea dos mesmos, passando pela necessidade de perpetrar fundamentações filosóficas dessa gama de direitos, especialmente na era da globalização, ainda que taxados como "lugar-comum" jurídico e social pendentes somente de efetivação, bem como tracejar as possibilidades de fazê-lo. Após, demonstra-se a insuficiência da modernidade como paradigma orientador dos Direitos humanos, eivada pelo eurocentrismo, mercantilização de todos os aspectos da vida e com graves riscos à idoneidade do caráter protetivo dos mesmos, passando-se a mencionar o giro descolonial como nossa opção de abordagem de fundamentação filosófica, que culmina na transmodernidade e, especialmente, na ética da libertação latino-americana, a partir do entendimento de Enrique Dussel, como alternativa para uma nova fundamentação dos direitos humanos descolonial, anti-hegemônica, que reconstrói a ética fulcrada no outro enquanto Outro e que logra a emancipação e libertação da vítima. Palavras-chave: Direitos Humanos. Transmodernidade. Paradigma da vida negada. Filosofia Descolonial. Fundamentação.
Resumen: Este es el análisis sobre la base de los derechos humanos desde la perspectiva transmoderna y la vista paradigmático de la filosofía misma, el paradigma de la vida negada (o de hormigón). Por lo tanto, se analizan los hitos iniciales, históricas y filosóficas, los derechos humanos, que culminó en la comprensión contemporánea de ellos, a través de la necesidad de perpetrar bases filosóficas de esta gama de derechos, especialmente en la era de la globalización, aunque calificado como "lugar- común " legal y social en espera de ejecución, y tracejar las posibilidades de hacerlo. Después de que aparezca la insuficiencia de la modernidad como paradigma rector derechos humanos, plagado por el eurocentrismo, la mercantilización de todos los aspectos de la vida y los riesgos graves para la reputación de la naturaleza protectora de ellos, va a mencionar el trabajo descolonial como nuestra opción del enfoque de razonamiento filosófico, culminando en transmoderna y, especialmente, la ética de la liberación latinoamericana, desde la comprensión de Enrique Dussel, como una alternativa a un nuevo fundamento de los derechos humanos descoloniales, anti-hegemónicos, que reconstruye la ética fulcrada Por otro como otro y gestiona la emancipación y la liberación de la víctima. Palabras clave: Derechos Humanos. Transmodernidad. Paradigma de la vida negada. Filosofía descolonial. Fundamento.

This doctoral research, The Articulatory Practices of Islamism: A Focus on Space and Subjectivity, inquires into the role played by tradition, modernity and transmodernity qua symbolic reservoirs of Islamist discourses. By tackling Islamism from the theoretical and methodological perspective of discourse theory, my thesis will make a case for including within contemporary analyses of Islamism both a semiotic differentiation of Islamist articulatory practices (discourses) and a speculative assessment of their spatial representations and subjectivity formations. While the general framework of this study will be laid out in the Introduction (Chapter I), Part I of the thesis offers an examination of tradition, modernity and transmodernity in order to provide the reader with a conceptualisation of these key research categories. In addition to offering a reading of tradition and modernity crucial to a discourse-centred critique of Islamism, Chapter II will examine in detail the discourses of nationalism and pan-Islamism. Here the objective will be to uncover their deployment of two speculative paradigms in the construction of space and subjectivity; that is, dualism and universalism. Chapter III will then examine the emergence of key transmodern discourses such as globalism , universalism and virtualism tackling their relationship with globalisation. In Part II, I outline the main argument forwarded by my research. I will do so by examining the way three case studies engage with tradition, modernity and transmodernity. The discourse of three leading Islamist figures will be presented accompanied by textual examination and speculative analysis, the objective being to distinguish different discursive trajectories. I will strive to differentiate between a territorial trajectory of Islamism (Hasan al-Banna) in chapter IV; a transitional trajectory (Sayyid Qutb) in chapter V; and a transterritorial trajectory (Osama bin Laden) in chapter VI. Such an endeavour will help me to develop my main line of argument through an assessment of the role of symbolic reservoirs in the differentiation of Islamist discourses and in their construction of space and subjectivity. My conviction is that, while enlarging the space of academic debate on Islamism, such a theoretical approach could bring a new perspective to analytic inquiries into other discursive formations (liberalism, communism, anarchism etc), so helping analysts to differentiate between distinct trajectories within their respective discursive universe.

O momento histórico em que vivemos nos convida a discutir questões sobre o fim das grandes meta-narrativas da modernidade, a economia de mercado e os direitos humanos. Vários autores, no campo literário, têm contribuído para a intensificação desses debates de forma aberta e comprometida. Entre eles está Anis Shivani, escritor paquistanês/estadunidense que atua como poeta lírico, romancista, contista, ensaísta e crítico literário. Avesso a rotulações, ele é um cidadão do mundo com opiniões contundentes sobre as formas de distribuição de poder em nossa época. O corpus de aplicação desta dissertação é seu livro de contos Anatolia e Outras Histórias (2009), onde encontramos um elenco de protagonistas representativos do que Frantz Fanon classifica como "os miseráveis do mundo", pessoas marginalizadas devido a suas crenças, ou à cor de suas peles, os pobres, os imigrantes, trabalhadores ilegais, refugiados, anarquistas, povos indígenas. O objetivo do trabalho é alimentar a discussão sobre este assunto. A dissertação se articula em três capítulos. Os dois primeiros apresentam uma visão panorâmica da problemática social e política ligada ao questionamento acerca da legitimidade do mainstream. O Capítulo Um trata sobre colonialismo, discurso pós-colonial, resistência anticolonial e descolonização; o Capítulo Dois apresenta os pensadores que teorizam sobre essas questões. Como se trata de um estudo com raízes na área de Letras, eu considerei pertinente abrir também um breve espaço para apresentar ideias sobre uma pedagogia cosmopolita. No Capítulo Três faço a crítica aplicada, com foco voltado para Anatólia e Outras Histórias. Após uma apresentação e comentários sobre a estrutura e o âmbito do livro, ofereço minha leitura de três contos, a saber, “Dubai”, “Repatriação” e “Anatólia”. Trata-se de um trabalho politicamente engajado, pois acredito na função social da literatura e no poder que ela tem para modificar o mundo. Encaro a obra de Shivani como única e transgressora, com suas personagens provenientes de culturas distintas e de diferentes épocas, compondo histórias de vida que ilustram a tendência contemporânea de busca por uma literatura mundial, que se pretende cosmopolita, onde percebemos inovações estilísticas como a mistura livre entre inglês e outros idiomas, reversões de narrativa, o uso inteligente de metáforas e a apresentação de pontos de vista aparentemente conflitantes. A pesquisa se volta para o estudo da dissidência, da transgressão, do não conformismo, convidando para o diálogo global. Ela investiga os temas que permeiam as narrativas, como a alienação, os sentimentos sobre estar em um entre-lugar, ou de falta de pertencimento, ou de não se enquadrar, a sensação de estar sendo perseguido, sentida pela maioria das personagens, cuja expectativa é serem aceitos e se sentirem integrados ao ambiente em que residem. Ao término desta pesquisa, espero haver demonstrado o valor da contribuição do universo ficcional criado por Anis Shivani como sendo um pleito cultural caleidoscópico e humano em favor da necessidade de alcançarmos formas mais eficientes de entendimento entre os países e as civilizações de nossa época. Acredito que se existe alguma força capaz de realizar tal façanha, ela vem a partir do canal aberto pela troca de ideias que a Literatura proporciona.
The historical moment we are living in invites us to discuss issues such as the end of the grand meta-narratives of modernity, market economy, and human rights. There are a number of authors, in the literary realm, who trigger this debate in an intense and committed way. One of them is Anis Shivani, a Pakistani-American author who is a lyrical poet, novel and short-story writer, essayist and literary critic. Shivani shuns labels, yet he is a citizen of the world with strong positions about the distribution of power in our time. The corpus of this thesis is Shivani’s short story book Anatolia and Other Stories (2009), in which we meet a cast of protagonists that are representative of what Frantz Fanon calls the “wretched of the earth”, people who do not fit because of their sets of beliefs, or the color of their skins: poor people, immigrants, undocumented workers, refugees, anarchists, indigenous people. The thesis aims at discussing such topics. For that reason, the first two chapters offer a panoramic view of the social and political processes that challenge the legitimacy of the mainstream. Chapter One comments on the issues of Colonialism; Post-Colonial discourse, Anti-Colonial resistance and Decolonialization. Chapter Two presents the thinkers who theorize upon such questions. As this thesis is written from within the realm of a Letters graduate course, I considered it important to open a space, in Chapter Two, for the discussion of a Cosmopolitan pedagogy. Chapter Three, the second section of the work, closes the focus of the research on Anatolia and Other Stories. After the presentation of the author and a comment on the structure and scope of the book, I offer my analysis of three of the short-stories, namely “Dubai”, “Repatriation” and “Anatolia.” This reading is politically committed, because I believe in the social role of literature and in its power to change the world. I see Shivani’s as a unique and transgressive kind of literature. Anatolia and Other Stories introduces characters coming from a variety of cultures and time periods, whose life stories emphasize the contemporary trend towards a world literature, which intends to be cosmopolitan, through the use of stylistic innovations, such as the free mixture between English and other languages, narrative reversals, a clever use of metaphors and apparently opposing points of view. This thesis focuses on the elements of dissent, transgression, and non-conformism, which call for the globalization of dialogue. It investigates the discussion of themes that permeate the narratives, such as alienation, the sense of in-betweenness, of belonging, of outsiderness, the reality of persecution experienced by most of the characters, who long for integration. At the end of the work, I hope to have substantiated the importance of Anis Shivani’s contribution in providing a kaleidoscopic, humanistic, cultural and artistic plea for the urgency and necessity of a better understanding among countries and civilizations.I believe in the power of Art to fulfill such a delicate task.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
According to the theory dusseliana, ethics and politics must go together. When this no occurs power is corrupted, fetishized. Ethics presents the ideal foundation for the political structure. The political structure, in turn, occurs in the tension between two basic concepts for the Philosophy of Liberation: Potentia and Potestas. Thus, this work aims to analyze these two concepts in order to understand how interconnected the fields of ethics, teaching and politic of a transmodern arquitetonic. Ethical principles, the formation of the man politician, democracy as an instrument of feasibility criteria, the possibilities of violence and consensus, the question of method, among others, chances are faced in order to clarify the constitution of power in Enrique Dussel.
De acordo com a teoria dusseliana, ética e política devem caminhar juntas. Quando isso não ocorre, o poder é corrompido, fetichizado. A ética apresenta os fundamentos ideais para a estrutura política. A estrutura política, por sua vez, ocorre na tensão entre dois conceitos basilares para a Filosofia da Libertação: a Potentia e a Potestas. Nesse sentido, este trabalho possui como objetivo analisar estes dois conceitos a fim de compreender de que maneira interligam os campos da ética, pedagógica e política de uma arquitetônica transmoderna. Os princípios éticos, a formação do homem político, a democracia enquanto instrumento do critério de factibilidade, as possibilidades de violência e de consenso, a questão do método, dentre outros, são hipóteses enfrentadas no intuito de esclarecer a constituição do poder em Enrique Dussel.

The natural and nuclear disaster of the Fukushima Daiichi Nuclear Power Plants of TEPCO and its continuing aftermath reflected the emotions and frustrations of Chernobyl. The incident reignited the debate on nuclear power and critical engagement with modern society. More than ever, critical discussions and seeking alternative solutions is as important. The thesis explores one such alternative to modernity called transmodernism, a theoretical concept that was formulated by Enrique Dussel and expanded in various directions from contemporary writers. Dussel's concept is the defining idea of his engagement with modernity and its relationship to the Other. The thesis will focus on one such contemporary interpretation of transmodernism. Paul H Ray and Sherry Ruth Anderson conceptualised transmodernism to describe the emergence of a new social group called the Cultural Creatives in the United States and Europe. The Cultural Creative's value system fuses modern values with traditional and indigenous values from across the globe. Their core values revolve around the sacredness of the environment, self-actualisation through spiritual growth, importance of family and friends, green economics, activism and altruism. They are a generation of people that evolved from new social movements and consciousness movement of the 1960s and have pushed these ideas further than before. The Cultural Creatives are a new wave coming from advanced industrialised nations in the West. Can this concept of transmodernism be applied outside Western advanced industrialised nations to other advanced industrialised nations? Through a literature study, the thesis will examine 11 Japanese people from Andy Couturier's A Different Kind of Luxury, a group named in the thesis as the Slow Culture Artists. The Slow Culture Artists live by principles of slow, self-sufficient living and incorporate traditional arts and practices. Their values are a fusion of modern values and traditional or alternative values from traditional Japan and countries abroad. The way they approach their lives can be reflected in the core values of the Cultural Creatives. The thesis will show how Ray's transmodernism can also be used to describe them and will discuss the importance of transmodernism in relations to critically engaging modernity. It will involve a theoretical background of transmodernism, a discussion of the Cultural Creatives and Slow Culture Artists and a comparison. From this comparison, the thesis will point to: 1) the significance of Asia in the concept of transmodernism, as the foundations of transcendentalism that constitutes the philosophical foundation of Cultural Creatives; 2) the problems of linearity in the discourse of modernity; 3) and the importance of dialogue in transmodernism, both as an 'internal dialogue' in their formation of their values and 'external dialogue' to discuss their relationship with modernity and the Other.
Thesis (M.Phil.) -- University of Adelaide, School of Social Sciences, 2015

The research question addressed by this thesis is: To what degree the results of the statistical analysis will corroborate the main theoretical assumptions of the proposed theoretical model of new authentic transformatory cultural tourism experience as transmodern phenomenon of equality of two Cartesian levels of reality, material (objective authenticity) and experiential (constructive authenticity) in informing the intrapersonal existential authenticity as outcome transformatory tourist experience. The main reason for undertaking this study is to resolve the evident crisis of postmodern authenticity discourse arising from a failure of postmodern theoretical framework to integrate three social authenticity theories into a coherent authenticity discourse. The research design adopted in the study is theory-testing theory-building paradigm which incorporates both deductive and inductive logic and was applied in three successive phases. In the first phase the new theoretical model of transformatory cultural tourism experience was proposed, underpinned by transmodern flat ontology and philosophy of the Speculative Realism. In the second phase the main theoretical assumptions of equal contribution of objective and constructive authenticity as independent variables in informing the transformatory experience as dependent variable were empirically tested by standard multiple regression analysis. In the last deductive phase the results of all empirical tests were inferred onto initial theoretical assumptions of the original model and new modified model of transformatory cultural tourism experience has been proposed with an addition of two newly identified transmodern experiential constructs, epistemological and ontological authenticity. For a primary data collection the instrument was a self-administered questionnaire and the sampling strategy was a non-probability sampling. The data was collected during the period 01st and 18 April 2011 at two sites, Constitution Hill and Hector Peterson Memorial in Johannesburg. The sample size from two sites was N=406. The scales of measurements were already developed in the earlier questionnaire and the confirmatory factor analysis was used to confirm the variables contained in each factor, namely objective and constructive authenticity as independent variables and transformatory experience as the dependent variable. The results of a standard multiple regression analysis confirmed the importance of the model as independent variables explained 30.7% of the variances (R2=.307) in the model. An unexpected result was that objective authenticity explained 34.5% of the variance in the model (β = .345) which is significantly higher than 30.5% of variance explained by constructive authenticity (β = .305). The results of standard multiple regression analysis confirmed the main theoretical assumption of the model of equality of material and experiential levels of Cartesian duality in informing the new transformatory experience regarded as a transmodern phenomenon. The standard, stepwise and hierarchical multiple regression tests were further conducted to establish if any moderating variables should be added into the original model containing two independent variables. The tests included five demographic variables (gender, place of residence, connection with culture, and two items of education (pre-tertiary education and Bachelors degree) and none of the variables explained a level of variability which warranted their inclusion into the model. Consequently, the results of the retests of the model did not change its initial conceptualisation. Finally, the t-test and Mann-Whitney U tests identified a significant difference between the two groups in the level of authenticity of their experience derived from two sites. A group having stronger inclination for authenticity is identified as Cultural Creatives, who are known as the forerunners of transmodernism. Based on the results of all statistical tests the final model was modified to reflect the important theoretical findings pertaining to two new types of transmodern authenticity. Epistemological authenticity denotes combined effects of objective and constructive authenticity in feeding the ontological authenticity of transformatory experience. The ontological authenticity is further identified as a confirmation of authentic-self which is required by Cultural Creatives. With proposition of new modified model the theory-testing theory-building research design came to its conclusion. The importance of research findings presented in this study lies not only in resolving the current crises of authenticity discourse in tourism but in the proposed New theoretical and conceptual model of transformatory cultural tourism experience underpinned by objective ·and constructive authenticity which will open a whole new field in tourism research arising from new transmodern experiential paradigm.
PhD (Tourism Management), North-West University, Potchefstroom Campus, 2014

This thesis project explores the connection between Cuban identity and the twentieth-century Neobaroque. The paper approaches the Neobaroque as a concept that reoriginates or "refracts" culture, implying a relationship between Baroque forms and post-colonial Latin America that creates a transformation of cultural expression. Furthermore, the Neobaroque is seen relating to questions of cultural identity, post-colonialism, transculturation, mestizaje, and Latin American modernity. The Neobaroque's relevancy with Cuba is stipulated in twentieth-century writings of three Cuban authors known as the Cuban triumvirate: José Lezama Lima, Alejo Carpentier, and Severo Sarduy. Similar themes of these writers concerning the Neobaroque's connection with the urban environment of Havana as well as connections to José Martí's writing Nuestra América are highlighted as key components connecting the Neobaroque with Cuban culture.
Graduate
0336
0626
scruiksh@uvic.ca

This dissertation reflects critically on the calls for the decolonisation of South Africa’s higher education sector by studying the historical development of legal pedagogy in South African law faculties. It focuses in particular on the intellectual property law curriculum broadly, and more specifically on the copyright law module. Africa’s colonisation by Western powers ravaged it in various ways. This is starkly illustrated in the areas of knowledge production and research. Against this background the dissertation teases out the prevailing extent, depth, and reach of colonialism in the copyright law curriculum with the aim of identifying possible ways to give practical effect to the calls for the curriculum to be decolonised. To achieve this, the dissertation examines leading South African intellectual property law textbooks through an African lens in an express attempt to assert the pluriversal, epistemicological traditions of the global South. In each chapter and with each theme the dissertation proposes how an envisaged decolonised copyright curriculum could look. The dissertation grapples with the various theories underpinning the decolonial discourse, laying groundwork for an academically sound basis on which to decolonise the copyright law curriculum. It provides an African critique of the Eurocentric intellectual property law ‘justifications debate’ and posits communal modes of property ownership in Africa to counter Western individualistic notions of property ownership which lend credence to the current justification debate. The dissertation analyses the nature of copyright in a work using the philosophy of Ubuntu as an alternative in teaching this theme within the curriculum. A decolonial analysis of the requirements for copyright is offered, and it is argued that the current sta-ndards and threshold used for the subsistence of copyright is colonial and furthers the onslaught on the Black Body, both in its practical application and in how it is taught. The dissertation concludes by studying copyright exceptions, critically urging the academy to apply a differentiated model of exceptions to different jurisdictions in light of their colonial history (and present).
Lomtlolo utjheja ihlangothi lokufuna bona kutjhugululwe iimfundo zemkhakheni wezefundo ephakamileko yangeSewula Afrika ngokufunda ngetuthuko yokufunda kanye nokufundisa ngemNyangweni wabajameli. Utjheja khulu umthetho wepahla wezefundo khudlwana kanye nomthetho welungelo lokukhuphela. Ukuthunjwa kweAfrika ngabamhlophe kone ngeendlela ezinengi. Lokhu kutjengiswa kumbi mikhakha ekhiqiza ilwazi kanye nerhubhululako. Ngalesi isendlalelo lomtlolo utjheja ngokudephileko ukobana ukuthunjwa kweAfrika ngabamhlophe kulethe muphi umuthelela ngehlangothini lomthetho welungelo lokukhuphela lezefundo ngomqopho wokufumana iindlela nofana iinzathu zokobana kutjhugululwe ifundo yangeemfundweni eziphakamileko. Ukuphumelelisa lokhu, lomtlolo uhlahluba iincwadi zobuhlakaniphi bomthetho wepahla ngokutjheja indlela yokwenza izinto ngeSewula. Isahluko esinye nesinye kanye nommongo omunye nomunye utjheja bona ifundo etjhugululweko ingaba njani. Lomtlolo utjheja amathiyori atlolweko kanye nekukhulunywa ngawo lawo akhe umkhanyo wokutjhugulula zefundo. Utjheja isiphoqo seAfrika ngobuhlakaniphi babamhlophe ngomthetho wepahla ‘ikulumopikiswano yesizathu sokwenza okuthileko’ begodu ibeka ngaphambili indlela yokwabelana ipahlo eAfrika ukulwisana nendlela yabamhlophe yokungabelani ipahlo ekubange ikulumopikiswano yesizathu sokwenza okuthileko. Lomtlolo uhlaziya isisusa sokukhuphela ngokutjheja ikolelo yegama elithi ‘Ubuntu’ njengegama elisetjenziswa lokha nakufundiswa lommongo eemfundweni. Indlela etjhugululweko yokuhlaziya iimfuneko sokukhuphela yindlela yabamhlophe begodu igandelela indlu enzima, ngendlela yokwenza kanye nangendlela efundiswa ngayo. Lomtlolo uphetha ngokufunda isiphambuki sokukhuphela, ngokubawa isikolo ukobana sisebenzise indlela ehlukileko kunaleyo ebegade isetjenziswa ngabamhlophe ekadeni kanye nesikhathini sanje.
Private Law
LL.M. (Intellectual Property Law)

Dussel’s The Invention of the Americas depicted the Spanish Conquest as a constitutive event in the rise of the modern Eurocentric world order, with its autocratic dichotomy between “center” and “periphery.” Dussel does not impugn the trajectory of modernization and democratization as such, but only their use as instruments of foreign domination—what he calls the “myth of modernity.” With Todorov, he laments the lack of relationality, that is, the unwillingness to recognize the qualitative equality of others; to overcome this lack, he advocates a radical paradigm shift to “transmodernity.” As Dussel explains in The Underside of Modernity, overcoming domestic and global autocracy requires both active resistance and the articulation of counter-discourses, such as the “philosophy of liberation.” He perceives modern democracy as a tensional correlation of three factors: people (potentia); political actors (potestas); and shared goal (eudaimonia). His argument is basically directed against the “self-referentially” of political power.

The chapter returns to the metaphysical and quasi-theological implications of the “paradigm shift” from Eurocentric modernity to global transmodernity. The change from autocracy to democracy has deep implications. Traditional autocratic regimes were patterned on the dominance of a supreme power (a transcendent deity or immutable substance). Initial challenges to this conception surfaced in the metaphysics of Leibniz and especially in Montesquieu’s work. What these initiatives brought into view was a decentered worldview of multiple, but related factors and a qualitative equality in lieu of autocracy . What needs to be added here is the dynamic, unstable character of the new constellation. Democracy is not a finished condition but an open-ended potentiality and creative genesis. The chapter introduces conceptions familiar from “process theology” and other nontraditional forms of theology, especially the view of the world as an ongoing creation—with citizens as engaged participants in a process of creatio continua.

This article is a first attempt to elaborate a Hispanic reading and relocation of Europe and modernity in an Atlantic space/time that is neither European nor modern, and can be denominated Atlantic transmodernity (Dussel). The goal is not to refashion a more problematic Europe and modernity, even in a postcolonial fashion, by provincializing it (Chakrabarty), but rather to create a new geopolitical space, the Hispanic Atlantic, and a temporality, an Atlantic transmodernity, that turns the idea of Europe/modernity into an ideological effect produced by the geopolitics of the Atlantic. In order to do so, the article concentrates, on the one hand, on 19th-century Spanish history of the state of exception, and, on the other, on the not-so-well known history of the inception of the concentration camp in Cuba between 1896 and 1898.