Reframing Latin America: A Cultural Theory Reading ... - BGSU Blogs

identity construct #5: latin america 183
living in Latin America, Africa, or Asia. They experience the power and repression
of a society dominated by a Western-centric (Occidentalist) framework
that effectively excludes them from the centers of power (the interior).
23. Sandra Harding, Is Science Multicultural? Postcolonialism, Feminisms,
and Epistemologies (Bloomington: Indiana UP, 1998).
24. T. Mohanty, A. Russo, and L. Torres, eds., Third World Women and
the Politics of Feminism (Bloomington: Indiana UP, 1991).
25. Harding, Is Science Multicultural; Donna Haraway, ModestWitness@
FemaleMan_Meets_OncoMouse: Feminism and Technoscience (New York:
Routledge, 1998).
26. Moya.
27. Ilya Prigogine, “Science, Civilization and Democracy: Values, Systems,
Structures and Affinities,” Futures 18:4 (1986): 493–507.
28. The Frankfurt school refers to the group of scholars associated with
the Frankfurt Institute for Social Research in Germany, which opened in
1924. Many of the earliest members of the school are also some of its most
widely recognized fi gures, including Max Horkheimer, Theodor Adorno,
Herbert Marcuse, Erich Fromm, and Walter Benjamin. In the post-WWII era,
the Frankfurt school is most commonly associated with the work of Jürgen
Habermas. In its initial stages, the work emerging from the school tended to
be Marxist in orientation but often with highly sophisticated rereadings and
reinterpretations of Marxist theory. In later years, Habermas addressed the
issue of postmodernism, and although he often seemed to embrace many
of its basic tenets, he remained solidly situated in a modernist framework,
contending that modernity could indeed achieve its objective of bettering
the human condition. Mignolo is critiquing the Frankfurt scholars for failing
to take into account the central issue of colonialism in their intellectual
endeavors. He says that they remained wedded to looking at Western
civilization from within and that whatever criticisms they directed against
Western civilization were based on its repression of internal minorities, like
Jewish people.
29. Dipesh Chakrabarty, “Provincializing Europe: Postcoloniality and
the Critique of History: Who Speaks for ‘Indian’ Pasts?” Representations 37
(1992): 1–26.
30. Mignolo is referring here to the title of his book, The Darker Side of
the Renaissance: Literacy, Territoriality and Colonization (Ann Arbor: U of
Michigan P, 1995).
31. Leopoldo Zea, The Role of the Americas in History (1957; Westfi eld,
NJ: Rowman & Littlefi eld, 1992), 129.
32. Philip Silver, Ruin and Restitution: Reinterpreting Romanticism in
Spain (Nashville, TN: Vanderbilt UP, 1997) 3–41.
33. Mignolo uses imaginary to refer to Western civilization’s sense of itself.
By “the imaginary of the modern/colonial world,” Mignolo means that
colonialism has played a central role in providing Western society’s sense
of its own identity. By “natural belief” and “universal history” he means
that Western society has used modernist/scientifi c principles to promote
its defi nitions of self and others (i.e., the developing countries). The West