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PL
The article employs the category of coloniality, a notion developed by Latin American researchers, which proved useful in the analysis of the phenomenon of racism encountered on European football stadiums. I have demonstrated that coloniality, which may be construed as a singular colonial wound or an awareness of colonialism, despite the formal abolishment of the latter, has survived until today and manifests itself in our everyday life. In the colonial era,Europefashioned itself into a centre of the world, assigning the indigenous peoples a place in the hierarchy of races. This gave rise to the modern racism and its ideologies. However, instead of theoretical deliberations concerning racism, the text offers an analysis of specific manifestations of that phenomenon. The analysis of examples of racist behaviours which are in evidence on European football stadiums (chiefly in Spain), demonstrated that unlike some of the European fans, whose notional processes are still subject to colonial paradigms, many black footballers had critically reconsidered history and, by way of cultural resistance, are capable of transcending the traditional and stigmatizing syndrome of victim, which they had been assigned by the European/colonial thinking. Thus, in a symbolic sense, they overthrow the still constricting corset of the metropolis.  
EN
The paper focuses on the Latin American perspective on modernity, especially on the Peruvian sociologist Anibal Quijano's notion of coloniality. Coloniality is explained as a theoret- ical framework for critical reflection of modernity with an emphasis on the forms of knowledge (episteme) and on non-Western, more specifically Latin American historical experiences and perspectives. The aim is to introduce some Latin American efforts to critically understand coloniality as the other face of modernity and to develop a distinctive critique of capitalism, globalisation and Eurocentrism in their historical dynamics, In the first part, the paper briefly introduces Latin America as a geocultural place and a object of social research in a historical perspective. Special attention is paid to the question of racial classification and authenticity. In the second part, the paper focuses on the notion of coloniality as it was conceptualised by A. Quijano and by other Latin American authors. In the third and fourth parts, the paper deals with the problem of coloniality in wider epistemic contexts of modern social sciences and in relation to the notion of alterity and to the question of decolonisation of social scientific thinking. The final discussion addresses some of inspirational and problematic points of this conception such as problems of decolonisation, intellectual dependency and critique, and the problem of conceptualisation of differences in scientific discourses.
EN
In this paper, we will critically examine the notion of rationality and the disabling instinct of self-preservation that play out in human relationships. That “man is a rational animal,” as Aristotle declared is usually taken for granted in social studies. But whether humans act rationally all the time, and in all circumstances remains questionable. Here, we shall investigate this concern from a decolonial perspective by engaging some contradictions thrown up in the context of coloniality within which a section of humanity dehumanizes the rest. The question then is, how rational is the intellectual program of coloniality? Taking a cue from conversational thinking that places the notion of relationship at the center of decolonial analysis, we argue that coloniality fractures the inter and intra-racial relationships due mainly to the instinct of self-preservation that overwhelms human rationality. What has emerged today as the superior/inferior divide, racialism, classism, internal colonialism, ethnic cleansing, apartheid, xenophobia, and genocide are some of the consequences of warped and uncritical thinking driven by an extreme form of the instinct of self-preservation. We argue that the promotion of critical (higher-order) thinking in addition to ordinary (lower-order) thinking could be crucial in a decolonial program.
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EN
This text explores the affective politics of race and disability that underpin the postsocialist developments in the Czech Republic. Firstly, I interrogate “mental retardation”, as a discursive and material practice of differentiating human life according to presumed value. To make the argument, the text follows practices of “mental retardation” through several discursive and material locations: cultural imaginations of “ferality”, controversy spiked by the use of “protective”/“cage” beds in institutional care and the concept of lege artis, i.e. the principle of necessary and (medically) possible care. Travelling through these locations, I argue, secondly, that racialised and ableist notions of worthy human life have been central to the post-socialist affective politics of abandonment. In other words, the text shows how the politics of re-negotiated belonging and attachment to liberal democracy in the post-socialist Czech Republic were predicated upon structures of abandonment and the de/valuation of disabled and racialised lives. And lastly, the text lays out the legacies of colonial domination even in the contemporary intersectional comminglings of race and disability as it is echoed in the current practices of “mental retardation”.
EN
Postcoloniality should be regarded as a human condition, an existential situation, whereas decoloniality is an option, consciously chosen as a political, ethical, and epistemic positionality. Such an unconventional understanding of the terms “postcolonial” and “decolonial” allows to transcend the long-going rivalry and geopolitical divisions between the postcolonial studies and the decolonial option through the medium of the post-socialist and post-dependence optics and discourses. The post-socialist intervention launches a number of concepts necessary for the analysis of the post-socialist / postcolonial intersections. Among them, the imperial difference; the geopolitics and corpopolitics of knowledge, being, gender, and sensing; decolonial aesthesis; and the reversal of temporal directions in the post-Soviet context. Postcolonial discourse needs to be contextualized and eventually radicalized. It means a shift from the explanation of the other in the language understandable by the same to delinking from the rhetoric of modernity with its hidden colonial logic and tracing other genealogies of knowledge and activism and other ways of interpreting modernity / coloniality.
PL
Postkolonialność powinna być postrzegana jako ludzka kondycja, sytuacja egzystencjalna, podczas gdy dekolonialność jest opcją, świadomie wybraną jako pozycja polityczna, etyczna i epistemiczna. Takie niekonwencjonalne rozumienie terminów „postkolonialny” i „dekolonialny” pozwala przekroczyć długotrwałą rywalizację i geopolityczne podziały między studiami postkolonialnymi a opcją dekolonialną za pośrednictwem optyki i dyskursów postsocjalistycznych i postzależnościowych. Postsocjalistyczna interwencja wprowadza szereg pojęć niezbędnych do analizy relacji postsocjalistycznych i postkolonialnych. Wśród nich można wymienić imperialną różnicę, geopolitykę i korpopolitykę wiedzy, bycia, płci i odczuwania, dekolonialną estetykę oraz odwrócenie kierunków czasowych w kontekście postsowieckim. Dyskurs postkolonialny musi zostać skontekstualizowany i zradykalizowany. Oznacza to przejście od wyjaśniania „innego” w języku zrozumiałym dla niego samego do oderwania się od retoryki nowoczesności z jej ukrytą logiką kolonialną i prześledzenia innych genealogii wiedzy i aktywizmu oraz innych sposobów interpretowania nowoczesności / kolonialności.
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EN
The problem of identity has been one of the key issues in Latin American culture. The arrival of the European conquistadors in the New World brought an end to ethnic and cultural unity which had existed on the continent thus far. Following the conquest, the first relationship with the Other was established, characterised by military, spiritual and erotic violence. This union would bring forth an illegitimate son, the Mestizo, the offspring of the conquistador and the Indian woman, as well as the Criollo (Creole), a white born in the colonial Latin America. The Latin American Mestizo is typified by an ambivalence of feelings: they do not consider themselves heirs to the indigenous culture, not being able to understand it any more, nor are they heirs to European culture, which they find alien. This is why a feeling of inferiority with regard to the West predominated. The Argentinean philosopher and anthropologist Rodolfo Kusch accounts for this fact in his observation that there are two logoi on the Latin American continent, which may be discerned in two Spanish verbs: ser (to be), expressing identity and nature and estar (to be), expressing condition or state, as well as the speaker’s perception of it. According to Kuscha, the verb estar defines the Indian universe, while the verb ser denotes that which an immigrant brings with them. The culture of ser expresses Western culture, a depositary of individuality, a world of instrumental rationality and contemporaneity. In turn, the culture of estar is not oriented to defining, but is rather more focused on the “here and now”, where the collective dimension takes ascendancy over the individual, and the holistic perspective is superior to the particularistic one. This dichotomy is characteristic of many Latin American thinkers who emphasize that Latin America is different from the Western model. The tonic of ser tends to be masculine, phallic, active and oriented towards problem-solving, accompanied by violence and aggression. Meanwhile the tonic of estar is passive, feminine and oriented towards the biological rhythm of life. As a plain method of ordering the world estar holds more appeal than the intellectual offer of ser, but its strength is of a different type than ser. By nature, estar is diverse, just as vegetation is diversified. This vegetative power of estar infects the entire project of ser across America. In this fashion, ser is absorbed by estar, a process Kusch calls „fagocitación„. By these means, the European culture of ser is Americanized and dissolved into the ordinary estar, creating the final fundament of human existence. Since this process takes place on the margins of what is officially considered to be culture and civilisation, it is not conscious. It is a process that occurs in the more profound layers of culture, where the human experiences the telluric. In Kusch’s view, only this new structure produces what is genuinely Latin American.
PL
Problem tożsamości należy do kluczowych tematów w kulturze latynoamerykańskiej. Przybycie konkwistadorów europejskich do Nowego Świata spowodowało zerwanie z jednością etniczną i kulturową, jaka dotąd istniała na kontynencie. W wyniku konkwisty ustanawia się pierwsza relacja z Innym, którą charakteryzuje przemoc militarna, duchowa i erotyczna. Z tego związku narodzi się nieprawy syn, Metys, Latynoamerykanin, owoc konkwistadora i Indianki oraz criollo (Kreol), biały urodzony w kolonialnej Ameryce. Latynoamerykańskiego Metysa charakteryzuje ambiwalencja uczuć: nie czuje się on dziedzicem kultury autochtonicznej, której już nie rozumie, ani dziedzicem kultury europejskiej, która wydaje mu się obca. To dlatego w ciągu wieków dominowało poczucie niższości tego kontynentu wobec Zachodu. Rodolfo Kusch, argentyński filozof i antropolog, fakt ten wyjaśnia tym, że na kontynencie latynoamerykańskim występują dwa logosy, które można rozpoznać w dwóch hiszpańskich czasownikach: «być» (ser) i «znajdować się» (estar). Według Kuscha, czasownik estar definiuje uniwersum indiańskie, a czasownik ser określa to, co imigrant przynosi z sobą. Kultura ser wyraża tradycję zachodnią, która jest depozytariuszem indywidualności, świata o racjonalności instrumentalnej i nowoczesności. Tymczasem kultura estar nie jest zorientowana na zdefiniowanie, lecz bardziej kieruje się ku „tu i teraz”, gdzie przeważa wymiar kolektywny nad tym, co indywidualne, perspektywa całościowa nad partykularną. Ta dychotomia jest charakterystyczna dla wielu myślicieli latynoamerykańskich, których łączy podkreślanie, że Ameryka Łacińska jest odmienna od modelu zachodniego. Ser utrzymuje się w tonice męskiej, fallicznej, zorientowanej na działanie i rozwiązanie, którym towarzyszy przemoc i agresja. Natomiast estar utrzymuje się w tonice pasywnej, kobiecej zorientowanej na biologiczny rytm życia. Jako zwykły sposób urządzania świata estar jest silniejsze niż oferta intelektualna ser, ale jego siła jest innego typu, niż siła ser. Estar jest z natury różnorodne, jak różnorodne jest to, co wegetuje. Ta wegetująca siła estar infekuje cały projekt ser na ziemi amerykańskiej. W ten sposób dokonuje się proces wchłaniania ser przez estar, który Kusch nazywa fagocitación. Za jego pomocą europejska kultura ser amerykanizuje się, ulega rozpuszczeniu w zwykłym estar, które tworzy ostateczny fundament ludzkiej egzystencji. Ponieważ proces ten dzieje się na marginesie tego, co oficjalnie myśli się o kulturze i cywilizacji, nie jest to proces świadomy. Jest to proces, który rozgrywa się w bardziej głębokich warstwach kultury, tam, gdzie człowiek doświadcza tego, co telluryczne. W opinii Kuscha, tylko z tej nowej struktury wyłania się to, co autentycznie latynoamerykańskie.
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