Sin práctica no hay discurso, sin cuerpo no hay saber. Sobre legitimidades en las teorías de la descolonización

Autores

  • Maria Ximena Postigo Vassar College

DOI:

https://doi.org/10.5195/bsj.2015.129

Palavras-chave:

ch’ixi, descolonización, despatriarcalización, Estado Plurinacional, feminismo comunitario, lugar de enunciación, movimientos sociales, práctica descolonizadora

Resumo

En todo proceso de descolonización del saber, tan importante como la afirmación de una autonomía epistemológica y práctica es el reconocimiento del lugar de enunciación desde el que esta se produce. Una teoría de la descolonización elaborada desde la observación de los movimientos sociales no es semejante a una producida desde el propio movimiento social. En el primer caso, la teoría de lo de-colonial no deriva ni nace de una práctica. Walter Mignolo, por ejemplo, quien define su propuesta teórica como “la intervención de un pensador de-colonial”, escribe desde este lugar. En el segundo caso, la teoría se piensa desde y para el movimiento de los cuerpos. Así, Silvia Rivera Cusicanqui –para quien postulados como los de Mignolo dan cuenta de otra forma de colonialismo­– sostiene que un pensamiento de la descolonización es inimaginable sin una práctica descoloniozadora. En este contexto interno-externo, una mirada al Estado Plurinacional desde intervenciones como las de Mignolo tiende a una idealización binaria que no contribuye al proceso descolonizador sino, más bien, a una rearticulación del pensamiento occidental. A su vez, esta idealización es desmentida por discursos internos que ven en el gobierno de Evo Morales una incoherencia entre el discurso y la práctica. Este artículo explora todas estas instancias, reconociendo en las teorías producidas desde la lucha los pilares del Estado Plurinacional, y en las tensiones entre poderosos aquello que más bien, oscurece el valor del movimiento social.

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Publicado

2016-03-17

Edição

Bolivian Studies Journal Vol. 21, 2015

Seção

Articles

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