"ego politics of knowledge" over the "geopolitics ofknowledge" and the "body-politics of knowledge". Historically,this has allowed western man (the gendered term is intentionally used here) torepresent his kowledgne as the only one capable of achieving a universalconsciousness, and to dismiss non-Western knowledge as particularistic and,thus, unable to achieve universalityBorderlands View on Latinos, LatinAmericans, and Decolonization - Pilar Hernandez Wolfe Globalization and the DecolonialOption - Walter D. Mignolo, Arturo EscobarEurozine - Transmodernity, borderthinking, and global coloniality RamonGrosfoguel Transmodernism'sphilosophical views contain elements of both modernism and postmodernism; ithas been heralded as "new modernism" and admires avant-garde styles.[3] Itbases much of its core beliefs on the Integral Theory,those of creating a synthesis of "pre-modern", "modern" and"postmodern" realities; in transmodernism, there is a place for bothtradition and modernity, and it seeks as a movement to re-vitalise andmodernise tradition rather than destroy or replace it. The honouring andreverence of antiquity and traditional lifestyles is very important intransmodernism, unlike modernism or postmodernism. Transmodernism criticises pessimism, nihilism, relativismand the counter-Enlightenment, yet embracing, all to a limited extent, optimism, absolutism, foundationalismand universalism.It has an analogical way of thinking,[2] viewing things from the outside rather than theinside. As a movement, transmodernism puts a strong emphasis on spirituality,alternative religions and transpersonal psychology. http://taggedwiki.zubiaga.org/new_content/0a2361697f9d848ed1a299421d99fc98https://en.wikipedia.org/wiki/Transmodernism Mike Cole, Transmodernism, Marxismand Social Changehttp://pfe.sagepub.com/content/3/1/90.abstractWiththeir reconstruction project, Ashaninka people are trying to get back to thepursuit of kametsaasaiki (living welltogether), an ethos of well-being that deals with the creation andconservation of social relations between humans and the other-than-human beingsinvolved in aipatsite (our earth/territory). These beings include thephysically visible (plants and animals) but also some that can only be seenwith shamanic-trained eyes (the masters of animal/plant species and other goodspirits).Ashaninkapeople are speakers of an Arawakan language that live in Western Amazonia. Itis estimated there are fewerthan 100,000 of them, most living along the rivers of the Peruviancentral Amazon. https://theconversation.com/the-ashaninka-of-peru-rescued-from-shining-path-militants-but-still-at-risk-45410Dalsim nutnym elementem umoznujicim setrvalouzivotnost a historickym prinosem pro soucasnost jsou principy spirituality,ktera umoznuje transcedenci nepopirajici Zemestrednosta vztah ke zduchovnele prirode, ktery je opakem zvecnovani a koristeni. Racionalita,ktera neni instrumentalni a podrizena znevolnujici a desakralizujici limitovaneuzitkovosti. V nedaleke budoucnosti se ukaze, jaky zivotnivyznam ma nase schopnost sloucit v jedinou vizi hlubokou moudrost tradicnichkultur a vedeckou a intelektualni silu a prukaznost moderniho sveta.Psychohistoricky a kulturne historicky funkcni naddejinost vize, holistickechapani reality a zpusob ziti sveta, ktere zapadni civilizace davno zamitla alobotomizovane shluky naseho veku ztezka hledaji, prokazaly schopnost prezitijinak nedosazitelnou, a jsou inspirujiciPred staletimi to byl imperialnikatolicismus, ktery poslouzil dobyti a podrobeni Jizni Ameriky spojene sgenocidou puvodniho obyvatelstva. Katolicismus se vsak podarilo do znacne miryvstrebat a dat mu lidovou latinsko-indo-afro- americkou podobu a funkci.Rimsko-katolicka cirkev sice mela po dlouho dobu prevazne a zjevneutlacovatelskou roli, ale take prinasela a zprostredkovavala pozitivni hodnoty,evropskou kulturu a intelektualitu, ktere se staly zakladem, dedictvim anedilnou soucasti latinskoamerickekultury a chranila casto puvodni obyvatele pred svetskou vrchnosti a dravostikolonialismu. Vedle tohoto katolicismu zustalo stale zivotne nabozenstvipuvodnich obyvatel. Proto je prokulturni a moralni genocidu nutny trojsky kun nenarocneho severoamerickehospotrebniho protestantismu. Priznacne se mluvi o nabozenskem marketplace a religious economy a nepocituje se jako odpudive konstatovanitohoto druhu: To be successful inLatin Americas religious marketplace, churches must respond to marketforces.JohnFoster, A Church