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1

Traducción del Nuevo Mundo: ¿diálogo intercultural o confrontación de culturas? Aproximación a la visión del Otro en las crónicas del Descubrimiento y la conquista

100%

Kasperska I.

Studia Romanica Posnaniensia

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2012

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vol. 39

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issue 2

23-39

EN

The objective of this paper is to show main difficulties in the intercultural translation process which has been taking place during the Discovery and the Conquest of the New World, in the 15th and 16th centuries. These historical facts are considered as a metaphor of translation in general, and letters, chronicles and histories of some Spanish authors of that period are analyzed as examples of interpretation / translation based on their eurocentric and Christian background. Finally, domestication of the New Spain culture is indicated as a main translation strategy and a confrontation of cultures rather than dialogue is stressed as a general feature of the cultural contact.

2

The Quest for a Global Age of Reason. Part II: Cultural Appropriation and Racism in the Name of Enlightenment

86%

Herbjørnsrud D.

Dialogue and Universalism

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2021

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issue 3

133-155

EN

The Age of Enlightenment is more global and complex than the standard Eurocentric Colonial Canon narrative presents. For example, before the advent of unscientific racism and the systematic negligence of the contributions of Others outside of “White Europe,” Raphael centered Ibn Rushd (Averroes) in his Vatican fresco “Causarum Cognitio” (1511); the astronomer Edmund Halley taught himself Arabic to be more enlightened; The Royal Society of London acknowledged the scientific method developed by Ibn Al-Haytham (Alhazen). In addition, if we study the Transatlantic texts of the late 18th century, it is not Kant, but instead enlightened thinkers like Anton Wilhelm Amo (born in present-day’s Ghana), Phillis Wheatley (Senegal region), and Toussaint L’Ouverture (Haiti), who mostly live up to the ideals of reason, humanism, universalism, and human rights. One obstacle to developing a more balanced presentation of the Age of the Enlightenment is the influence of colonialism, Eurocentrism, and methodological nationalism. Consequently, this paper, part II of two, will also deal with the European Enlightenment’s unscientific heritage of scholarly racism from the 1750s. It will be demonstrated how Linnaeus, Hume, Kant, and Hegel were among the Founding Fathers of intellectual white supremacy within the Academy.

3

Rasy wyższe, rasy niższe. O popularyzacji wiedzy na temat różnorodności ludzkiej na ziemiach polskich w dobie pozytywizmu

86%

Wrzesińska K.

Sprawy Narodowościowe

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2019

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issue 51

EN

Superior races, inferior races: On popularization of knowledge on human diversity in the Polish lands in the era of PositivismThis article aims at demonstrating why an attitude to view the human diversity according to a criterion of race originated in the society in the epoch of Positivism. It is an outline of a specific approach of Polish popular science to popularize achievements of word science in the field of anthropology. The fact that races exist was then taken for granted and efforts were made to describe them. Readers of periodicals were acquired with racial classifications based on geographical and morphological criteria, often evaluating civilizations of individual races and the races themselves.Opinions of both foreign and Polish scientists, travelers and journalists were influenced by Eurocentric world view, and consequently the recognition of a white man, his appearance, activities and civilization, as a pattern that should be followed and imitated by all others in the name of human progress. The term race itself was not defined; moreover, it was used without consistency and arbitrarily, and frequently interchangeably with such terms as ‘generation,’ ‘people,’ ‘branch,’ ‘tribe’ and ‘nation.’ Despite the aboundance of press publications on human races, the knowledge of this notion did not became a systematic one. Notions specific for the then anthropology became more widely known, and the glorification of colonial successes of the white man helped enforce a conviction of his superiority over “wild races” and support cruelty conducted in the name of progress. However, Polish positivist thought approached scientific racism with criticism. Rasy wyższe, rasy niższe. O popularyzacji wiedzy na temat różnorodności ludzkiej na ziemiach polskich w dobie pozytywizmuCelem artykułu jest ukazanie jednej z dróg, która przyczyniła się do zakorzenienia w polskim społeczeństwie myślenia o różnorodności ludzkiej podług wartościującego kryterium rasy. W tekście została zarysowana specyfika popularnonaukowego ujęcia tego problemu w dobie pozytywizmu. Dążono wówczas do upowszechnienia zdobyczy nauki światowej w dziedzinie antropologii. Przyjmowano jako pewnik istnienie ras, starano się je opisać. Na łamach czasopism zaznajamiano czytelnika z klasyfikacjami rasowymi opartymi na kryteriach geograficznych i morfologicznych, z czasem wartościującymi, wyżej lub niżej oceniającymi zdobycze cywilizacyjne poszczególnych ras i same rasy.Na rozważaniach zarówno zagranicznych jak i polskich badaczy, podróżników i popularyzatorów wiedzy piętno wywarł światopogląd europocentryczny, a w związku z tym uznanie człowieka białego - jego wyglądu, jego działań i jego cywilizacji - za wzorzec, któremu inni powinni się podporządkować w imię ogólnoludzkiego postępu. Nie definiowano samego terminu „rasa”, ponadto używano go bez większej konsekwencji, dowolnie, a często zamiennie z takimi pojęciami jak „pokolenie”, „lud”, „szczep”, „plemię”, a także „naród”. Wielość materiału prasowego na temat ras ludzkich nie usystematyzowała więc wiedzy na ich temat. Spopularyzowano słownictwo charakterystyczne dla ówczesnej antropologii, gloryfikując kolonizacyjne dokonania „białego człowieka”, umocniono przekonanie o jego wyższości nad „rasami dzikimi”, oswojono z okrucieństwem dokonywanym w imię postępu. Polska refleksja pozytywistyczna była jednak krytyczna wobec rasizmu naukowego.

4

Eurocentrism in Samuel P. Huntington’s Concept of the Clash of Civilisations

86%

Kufliński M.

Polish Political Science Yearbook

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2022

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issue 3 (51)

125-134

EN

The article is dedicated to an issue of Eurocentrism in American political scientist Samuel P. Huntington’s concept of the clash of civilisations. The arguments presented indicate that Huntington’s concept is pure Eurocentric. I start by mentioning a few of Huntington’s critics (Noam Chomsky, Samir Amin, Arjun Appadurai, and John M. Hobson). The next step includes analysing in detail the “Eurocentrism anatomy” and presenting Eurocentrism as a phenomenon based on two axes, which I call “materialistic” and “epistemological”. In other words, Eurocentrism is a kind of spectrum. Thanks to that, I compare Huntington’s concept with facts from literature embedded in both axes. Apart from other arguments, Eurocentric factors in the clash of civilisations are 1) civilisations in the past, 2) origin of the West, 3) demographic argument, and 4) the downfall of the West. I argue that the clash of civilisations is based on false, Eurocentric assumptions and prejudices.

5

On the Question of Whether We Need a New Enlightenment for the 21st Century

86%

Allinson R. E.

Dialogue and Universalism

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2023

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issue 1

217-228

EN

It is gratifying to learn that there are fellow humanist philosophers who pay homage to the Enlightenment and its legacy. Such a humanist philosopher is Michael Mitias. He has taken precious time and the labor of his active and synoptic thought to both read the trilogy I have had the privilege of guest editing and what is more, to write about it. Hence, I feel that he deserves a response. I shall address some of the key points that he has raised in the interest of dialogue, an activity which he has praised and which rightly forms the heart of our journal. I intend to respond to the following points: (i) that we do not need a new enlightenment, but a reinterpretation of the old; (ii) that the editorials are not consistent with the articles of the contributors; (iii) that the method I have utilized, to endeavor to invoke a new Enlightenment through self-conscious intention, via rallying philosophers together is at odds with the origin of the classical Enlightenment; (iv) that the viewpoint I have expressed suffers from its Eurocentrism.

6

Inne kraje – inni ludzie. Państwa, ludy, narody w podręcznikach szkolnych dla klas I–III w latach 2000–2020

72%

Landau-Czajka A.

Rozprawy z Dziejów Oświaty

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2021

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vol. 58

49-70

EN

The article aims to show the patterns and changes that occur in teaching about continents, countries and their inhabitants in school textbooks at the level of primary school education. It analyses selected textbooks for Year 1–3 students, published in the 21st century, with particular emphasis on the most popular series. The study presents examples of characteristic narratives that appear in textbooks, with an indication of which of them are prevalent and which appear only occasionally. It exposes the problems of the contemporary Polish school, such as Eurocentrism, Polonocentrism and the reproduction of stereotypes about the ‘Others’. Although the official message in the core curriculum and school textbooks is unequivocal: everyone, regardless of skin colour or nationality, is equal, in practice, the curriculum content and textbook illustrations clearly divide the world into wealthy and modern ‘Us’ and the poor and backward Third World. The ‘Others’ are presented as an exotic, even wild element, needy of assistance from the citizens of the civilised countries. The author draws attention to the dangers associated with underestimating the richness of the multiethnic and multicultural world and failing to notice the diversity of its population, different cultures and educational systems present on different continents and in different countries.

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