Decoloniality is based on the introduction of a decolonial attitude that takes

Decoloniality is based on the introduction of a

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Decoloniality is based on the introduction of a " decolonial attitude " that takes us beyond the Eurocentric and "'estadounidense" myths that put limits to the elaboration of theory . The "decolonial attitude" stands behind the efforts to elaborate new philosophies, critical theories, and forms of science that break away from the Euro centric attitude and its avatars in the United States, Latin America, and elsewhere .74 The decolonial attitude is the cornerstone of the unfinished project of decolonization and the main inspiration for the construction of a transmodern world .71 In light of the work of Anzaldua and Fanon, decolonization can be understood as the attempt to reintroduce a certain logic of the gift that takes us beyond the horizons of Eurocentrism and Americanism .76 The "decolonial attitude" has a generous and receptive subject as its basis. I mentioned before that imperialism also enacts a certain logic of the gift. But the gift of the master works like a venom that shatters a number of possibilities for the colonized to become a mature human being. The master is also a privileged giver: he gives and takes but never receives .77 Both Americanism and Eurocentrism, leftist or not, work according to this logic .7H That is why it is necessary to find some impenetrable core in culture, or some unique radical element that can penetrate other cultures but which can't be penetrated. Like the impe rial gift, the decolonial gift is a venom too, but in this case what it kills or attempts to kill is imperial identity itself . The decolonial gift is a gift of death.79 Decolonial gifts (like those of Anzaldua and Fanon) seek to undermine projects that rest on the usurpation of goods and their redeployment in perverse imperial logics of concentra tion of power/capital/property and the monopolization of gifts. Imperial subjectivity affords certain kind of privileges to subjects who fit the racial profile of non-black ness and non-darkness in the modern/colonial world. The radical suspension of this privilege is what I have in mind when I call for the Death of Imperial Man, both in its European and American expressions. Calling for the Death of European and American Man means to divorce ourselves from the ideas, feelings, and actions that inhibit the generous transaction of gifts. This is a call to engage in a praxis of libera tion which is also an ethics of risk and of generous encounter articulated from the position of the damne . The damne , as a generous and receptive self that emerges from the ashes of colonization, is proposed here as the subject of radical transformations and acts of creation that leads us beyond the horizon of Eurocentrism and Americanism today . Our study of knowledge has practical historical effects. This is a key site for the opening up of practical space to challenge colonial power Mignolo 2000 [Walter, William H. Wannamaker Professor of Literature and Romance Studies at
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Duke University Local Histories/Global Designs, 11-13]
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