EUROCENTRISM AND CURRICULUM: POINTS FOR NON-EUROCENTRIC AND DECOLONIAL CURRICULAR CONSTRUCTION
Latin American Decolonial Thought emerges from a group of theoretical epistemically located in the south of the world, whose reflections depart from the colonial wound, of those who had their voices and experiences suppressed by colonization and modernization. Therefore, what is writing guide of thi...
| Autores: | , |
|---|---|
| Tipo de recurso: | artículo |
| Estado: | Versión publicada |
| Fecha de publicación: | 2019 |
| País: | Brasil |
| Institución: | Pontifícia Universidade Católica de São Paulo (PUC-SP) |
| Repositorio: | Revista e-Curriculum |
| Idioma: | portugués |
| OAI Identifier: | oai:ojs.pkp.sfu.ca:article/37051 |
| Acceso en línea: | https://revistas.pucsp.br/index.php/curriculum/article/view/37051 |
| Access Level: | acceso abierto |
| Palabra clave: | Currículo Eurocentrismo Colonialidad Movimiento zapatista. Colonialidade Movimento zapatista. Curriculum Eurocentrism Coloniality Zapatistamovement. |
| Sumario: | Latin American Decolonial Thought emerges from a group of theoretical epistemically located in the south of the world, whose reflections depart from the colonial wound, of those who had their voices and experiences suppressed by colonization and modernization. Therefore, what is writing guide of this text is to analyze the discussions about the curriculum and the alternative proposal of education headed by the Zapatista movement through the decolonial thought, in order to contribute to a non-Eurocentric, decolonial e decolonizing curricular construction. For this purpose, a theoretical research looking for elements in decolonial thought, in critical and noncritical theories of the curriculum, and in alternative proposal of education headed by Zapatismo, in order to contribute to the reflection on eurocentrism in the curriculum. From this analysis, it is perceived that the curriculum within the traditional trends, technical and renewed, represent several aspects of the coloniality of power, being and knowing, excluding the knowledge and identities of subalternized peoples and social groups. And that even when critical trends sought to rethink the curriculum within Western thought, this happened within the orientations of the Eurocentric thinking, although they constitute important contributions. However, the education alternatives of Latin American social movements, such as zapatismo, point out and already construct a decolonial and non-Eurocentric education. Such a discussion becomes important insofar as a social transformation is possible only together with an epistemic transformation, since Western rationality sustains and sustains itself over the modern/colonial world. |
|---|