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Burkhart, Brian. Indigenizing Philosophy through the Land: A Trickster Methodology of Decolonising Environmental Ethics and Indigenous Futures
2019, Michigan State University Press.
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Added by: Sonja Dobroski and Quentin Pharr
Publisher’s Note: Land is key to the operations of coloniality, but the power of the land is also the key anticolonial force that grounds Indigenous liberation. This work is an attempt to articulate the nature of land as a material, conceptual, and ontological foundation for Indigenous ways of knowing, being, and valuing. As a foundation of valuing, land forms the framework for a conceptualization of Indigenous environmental ethics as an anticolonial force for sovereign Indigenous futures. This text is an important contribution in the efforts to Indigenize Western philosophy, particularly in the context of settler colonialism in the United States. It breaks significant ground in articulating Indigenous ways of knowing and valuing to Western philosophy—not as artifact that Western philosophy can incorporate into its canon, but rather as a force of anticolonial Indigenous liberation. Ultimately, Indigenizing Philosophy through the Land shines light on a possible road for epistemically, ontologically, and morally sovereign Indigenous futures.
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Burra, Arudra. The Lamps in our House: Reflections on Postcolonial Pedagogy
2021, Miami Institute for the Social Sciences blog
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Added by: Simon Fokt, Contributed by: Arudra Burra

Introduction: I teach philosophy at the Indian Institute of Technology-Delhi. My teaching reflects my training, which is in the Western philosophical tradition: I teach PhD seminars on Plato and Rawls, while Bentham and Mill often figure in my undergraduate courses.

What does it mean to teach these canonical figures of the Western philosophical tradition to students in India? I have often asked myself this question. Similar questions are now being asked by philosophers situated in the West: Anglophone philosophy, at least in the analytic tradition, seems to have arrived at a late moment of post-colonial reckoning. [...]

Comment: This is a long blog post originally published in an online forum on philosophy in the Global Majority organised by the Miami Institute of Social Sciences. It defends a place for thinking and teaching the Western philosophical canon in postcolonial educational spaces such as India, bringing together both recent discussions of decolonising philosophy in the West, as well as older discussions within India about the place of the Western canon. It concludes with a debate on these themes between Mahatma Gandhi and the poet Rabindranath Tagore. I wrote it as a reflection on my own pedagogical practice teaching philosophy in India, but it has also been used in a course on Indian philosophy taught at the University of the South at Sewanee, Tennessee. I think it would be a useful counterpoint to think with while talking about the importance of diversity in philosophy -- among other things because it points out that even the question of what constitutes 'diversity' might vary from place to place; and in that sense it might be seen as an instance of philosophical diversity in action. This is a long blog post originally published in an online forum on philosophy in the Global Majority organised by the Miami Institute of Social Sciences. It defends a place for thinking and teaching the Western philosophical canon in postcolonial educational spaces such as India, bringing together both recent discussions of decolonising philosophy in the West, as well as older discussions within India about the place of the Western canon. It concludes with a debate on these themes between Mahatma Gandhi and the poet Rabindranath Tagore. I wrote it as a reflection on my own pedagogical practice teaching philosophy in India, but it has also been used in a course on Indian philosophy taught at the University of the South at Sewanee, Tennessee. I think it would be a useful counterpoint to think with while talking about the importance of diversity in philosophy -- among other things because it points out that even the question of what constitutes 'diversity' might vary from place to place; and in that sense it might be seen as an instance of philosophical diversity in action.
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Butler, Judith. Performativity, Precariety and Sexual Politics
2009, AIBR, Revista de Antropología Iberoamericana, 4(3), Septiembre-Diciembre 2009, pp. i-xiii
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Abstract: Gender performativity is one of the core concepts in Judith Butler's work. In this paper Butler re-examines this term and completes it with the idea of precarity, by making a reference to those who are exposed to injury, violence and displacement, those who are in risk of not being qualified as a subject of recognition, There are issues that constantly arise in the nation-states, such as claiming a right when there is not a right to claim, or being forced to follow certain norms in order to change these norms. This is particularly relevant in the sexual policies that are shaped within the nation-states.
Comment (from this Blueprint): Butler draws together muitple themes in this paper to talk about how fascets of our identity (gender, sexuality and even our national/ethnic idetitiy) are strongly determined by external strctures, even when we try to subvert those structures. While sexuality is a key theme in this paper, Butlet discusses the theme of recognition, subjecthood and precarity from multiple angles, making it a cornerstone for multiple themes in this blueprint. The discussion on assimilation and translation is also highly relevant to Ahmed's discussions both in Queer Phenomenology and "A phenomenology of whiteness".
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Butler, Judith, Athena Athanasiou. The Political Promise of the Performative
2013, In: Dispossession: The Performative in the Political. London: Polity. 140-148.
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Added by: Rossen Ventzislavov
Summary: In this conversation Butler and Athanasiou explore the parameters of the public performance of political dissent. They discuss instances of political protest that link up to Butler and Athanasiou's shared sense of performativity. For the two of them, performativity is the aspect of our social life that manifests surprise, challenge and urgency through the human body. This makes the performative an especially effective instrument against the disparity, dispossession and desperation the better part of humanity is forced to endure.
Comment: This text is best used as a further or specialised reading in classes on political dissent and subversion of social norms. It can inspire interesting discussions on ways to express dissent and protest, and can be very useful in discussions of politically involved art.
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Butnor, Ashby, Matthew MacKenzie. Enactivism and Gender Performativity
2022, In McWeeny, J. and Maitra, K. (eds) Feminist Philosophy of Mind. New York: Oxford University Press, pp. 190-206
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Added by: Adriana Alcaraz Sanchez and Jodie Russell
Abstract: The enactivist paradigm of embodied cognition represents a powerful alternative to Cartesian and cognitivist approaches in the philosophy of mind. On this view, the body plays a constitutive role in the integrated functioning of perception, affect, and other cognitive processes. Enactivism shares many of the central themes of feminist theory, and is extended to apply to social and political concerns. Following a discussion of the key components of the enactive approach, we apply it to explain more complex social manifestations, specifically gender performance and its reproduction through time. By employing Judith Butler's notion of performativity, we demonstrate how gender, as one marker of social identity and difference, emerges through processes of embodied and embedded sense-making as articulated by enactive theory. We argue that more attention to embodied and embedded values allows for the interruption and transformation of histories of oppressive practices and opens the door to more liberatory possibilities.
Comment (from this Blueprint): Butnor and MacKenzie apply a specific paradigm - the enactive model of cogniton - to the understanding of gender identity in this chapter. This chapter is thus a useful introduction to the enactive framework, but is also an important reading for those already familiar with the literature as it both tries to consider how gender can be 'natural' but also deeply social and political. As such, Butnor and MacKenzie straddle the line between the scientific and the political by provising a non-reductive, natural account of gender that does liberatory work. This reading is also highly relevant to feminists who are critical of essentialist views of gender and poses to them the question of whether we can have our naturalist cake and eat it too.
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Byrd, Jodi. What’s Normative Got to Do with It?: Toward Indigenous Queer Relationality
2020, Social Text, 38 (4 (145)): 105–123.
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Added by: Sonja Dobroski and Quentin Pharr
Abstract: This article considers the queer problem of Indigenous studies that exists in the disjunctures and disconnections that emerge when queer studies, Indigenous studies, and Indigenous feminisms are brought into conversation. Reflecting on what the material and grounded body of indigeneity could mean in the context of settler colonialism, where Indigenous women and queers are disappeared into nowhere, and in light of Indigenous insistence on land as normative, where Indigenous bodies reemerge as first and foremost political orders, this article offers queer Indigenous relationality as an additive to Indigenous feminisms. What if, this article asks, queer indigeneity were centered as an analytic method that refuses normativity even as it imagines, through relationality, a possibility for the materiality of decolonization?
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Calhoun, Cheshire. The Virtue of Civility
2000, Philosophy and Public Affairs 29 (3):251-275.
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Added by: Simon Fokt, Contributed by: Eline Gerritsen

Abstract: The decline of civility has increasingly become the subject of lament both in popular media and in daily conversation. Civility forestalls the potential unpleasantness of a life with other people. Without it, daily social exchanges can turn nasty and sometimes hazardous. Civility thus seems to be a basic virtue of social life. Moral philosophers, however, do not typically mention civility in their catalogues or examples of virtue. In what follows, I want to suggest that civility is a particularly interesting virtue for moral philosophers because giving an adequate account of the virtue of civility requires us to rethink the relationship between moral virtue and compliance with social norms.

Comment: This paper has a clear argumentative structure, gives many examples and does not require prior knowledge of the topic. It can be used on its own in a discussion of virtue ethics, e.g. to illustrate how you can argue that something is a virtue and how to differentiate virtues. It can also be used in a discussion of the relation between morality and social norms.
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Callahan, Joan. Same-Sex Marriage: Why It Matters – At Least for Now
2009, Hypatia 21 (1): 70-80.
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Added by: Rochelle DuFord
Abstract: This paper addresses the progressive, feminist critique of same-sex marriage as articulated by Claudia Card. Although agreeing with Card that the institution of marriageas we know it is profoundly morally flawed in its origins and effects, Callahan disagrees with Card's suggestion that queer activists in the United States should not be working for the inclusion of same-sex couples in the institution.
Comment: This article is an excellent rejoinder to Card's "Gay Divorce: Thoughts on the Legal Regulation of Marriage." (She directly addresses the Card text, so it should not be read without first reading the Card.) It would be a good addition to a course that covers same-sex marriage, social justice, or contemporary ethical problems.
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Card, Claudia. Against Marriage and Motherhood
1996, Hypatia 11 (3):1 - 23.
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Added by: Clotilde Torregrossa, Contributed by: Carla Rodriguez
Abstract: This essay argues that current advocacy of lesbian and gay rights to legal marriage and parenthood insufficiently criticizes both marriage and motherhood as they are currently practiced and structured by Northern legal institutions. Instead we would do better not to let the State define our intimate unions and parenting would be improved if the power presently concentrated in the hands of one or two guardians were diluted and distributed through an appropriately concerned community.
Comment:
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Card, Claudia. Gay Divorce: Thoughts on the Legal Regulation of Marriage
2007, Hypatia, 22 (1): 24-38.
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Added by: Rochelle DuFord
Abstract: Although the exclusion of LGBTs from the rites and rights of marriage is arbitrary and unjust, the legal institution of marriage is itself so riddled with injustice that it would be better to create alternative forms of durable intimate partnership that do not invoke the power of the state. Card's essay develops a case for this position, taking up an injustice sufficiently serious to constitute an evil: the sheltering of domestic violence.
Comment: This text is very accessible and poses a unique problem for the legal regulation of romantic relationships. This text would fit well in a class that discusses sexual relations, violence, marriage, love, or justice (as Card directly discusses Rawls' Theory of Justice). Further, it would make a nice addition to a course that discusses justice for LGBT persons, as Card argues that there are more pressing legal and political issues that LGBT communities ought to agitate in favor of.
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Carrasco, David, Jones, Lindsay, Sessions, Scott. Mesoamerica’s Classic Heritage: From Teotihuacan to the Aztecs
2000, University Press of Colorado
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández Villarreal
Publisher’s Note:

For more than a millennium the great Mesoamerican city of Teotihuacn (c. 150 b.c.a.d. 750) has been imagined and reimagined by a host of subsequent cultures including our own. Mesoamerica's Classic Heritage engages the subject of the unity and diversity of pre-Hispanic Mesoamerica by focusing on the classic heritage of this ancient city. This new volume is the product of several years of research by members of Princeton University's Moses Mesoamerican Archive and Research Project and Mexico's Proyecto Teotihuacn. Offering a variety of disciplinary perspectives--including the history of religions, anthropology, archaeology, and art history - and a wealth of new data, Mesoamerica's Classic Heritage examines Teotihuacn's rippling influence across Mesoamerican time and space, including important patterns of continuity and change, and its relationships, both historical and symbolic, with Tenochtitlan, Cholula, and various Mayan communities.

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Carrasco, David. The Aztecs: A Very Short Introduction
2012, Oxford University Press
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Added by: M. Jimena Clavel Vázquez and Andrés Hernández Villarreal
Publisher’s Note: The Aztecs: A Very Short Introduction employs the disciplines of history, religious studies, and anthropology as it illuminates the complexities of Aztec life. This VSI looks beyond Spanish accounts that have coloured much of the Western narrative to let Aztec voices speak. It also discusses the arrival of the Spaniards, contrasts Aztec mythical traditions about the origins of their city with actual urban life in Mesoamerica, outlines the rise of the Aztec empire, explores Aztec religion, and sheds light on Aztec art. The VSI concludes by looking at how the Aztecs have been portrayed in Western thought, art, film, and literature as well as in Latino culture and arts
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Carter, June. La Negra as Metaphor in Afro-Latin American Poetry
1985, Caribbean Quarterly, 31(1): 73–82
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Added by: Adriana Clavel-Vázquez
Abstract: Carter examines the anti-Black sentiment in Latin American culture and pays particular attention to how, even in negrista poetry aimed at contributing to the fight against oppression of Black people, Black women are used as a symbol of sensuality and primitiveness. The paper argues that when Black women feature in poetry in the figure of la mulata, they are associated with nature and portrayed as inherently evil, sensual and primitive. Moreover, while representations of Black men evolved to focus on their inner consciousness, rather than on their physical attributes, and to combat oppressive imagery and symbolism, la mulata continued being used as a satire aimed at inviting Afro-Latin communities to take positive steps towards improving their social conditions. They were used to advance a criticism for how the anti-Black sentiment at the heart of popular conceptions of mestizaje ends up being internalized by members of Afro-Latin communities, so that Black women are represented as renouncing Blackness and engaging in a “whitening” process.
Comment (from this Blueprint): Carter’s discussion of Afro-Latin women offers a good opportunity to reflect on what an intersectional approach to race in Latin American needs to involve. As evidenced by the analysis of Rosario Castellanos’ Balún Canán, mestizas in Latin American societies face a double displacement: first as being in-between cultures, and second, as not quite part of the mestizo nation. In addition to this condition of mestiza womanhood, Afro-Latin women face another dimension of displacement. They are part of mestizo nations, but, as Black, they are not fully recognised as such; they are part of mestizo nations, but, as women, they are not fully recognised as such; they are part of Afro-Latin communities, but, as women, they are not fully recognised as such.
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Cassidy, Lisa. Starving Children in Africa: Who Cares?
2005, Journal of International Women's Studies 7 (1): 84-96.
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Added by: Rochelle DuFord
Abstract: The current state of global poverty presents citizens in the Global North with a moral crisis: Do we care? In this essay, I examine two competing moral accounts of why those in the North should or should not give care (in the form of charity) to impoverished peoples in the Global South. Nineteen years ago feminist philosopher Nel Noddings wrote in Caring that 'we are not obliged to care for starving children in Africa' (1986, p. 86). Noddings's work belongs to the arena of care ethics - the feminist philosophical view that morality is about responding to, caring for, and preventing harm to those particular people to whom one has emotional attachments. By contrast, Peter Singer's recent work, One World, advances an impartialist view of morality, which demands that we dispassionately dispense aid to the most needy (2002, p.154). Thus this question needs answering: am I obliged to give care to desperately poor strangers, and if so, which moral framework (Singer's impartialism, or feminism's care ethics) gives the best account of that obligation? I argue that as an American feminist I should care for Africans with whom I will never have a personal relationship. However, this obligation can be generated without relying on the impartialist understanding of morality.
Comment: This text responds to Peter Singer and Ned Noddings on the question of global poverty (though, one need not have read either previously as she provides an overview). It would be useful in a course that focused on questions of economic justice, poverty, care ethics, or charity.
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Césaire, Aimé. Discourse on Colonialism
2000, NYU Press
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Added by: Suddha Guharoy, Andreas Sorger

Publisher's Note: This classic work, first published in France in 1955, profoundly influenced the generation of scholars and activists at the forefront of liberation struggles in Africa, Latin America, and the Caribbean. Nearly twenty years later, when published for the first time in English, Discourse on Colonialism inspired a new generation engaged in the Civil Rights, Black Power, and anti-war movements and has sold more than 75,000 copies to date.

Aimé Césaire eloquently describes the brutal impact of capitalism and colonialism on both the colonizer and colonized, exposing the contradictions and hypocrisy implicit in western notions of "progress" and "civilization" upon encountering the "savage," "uncultured," or "primitive." Here, Césaire reaffirms African values, identity, and culture, and their relevance, reminding us that "the relationship between consciousness and reality are extremely complex. . . . It is equally necessary to decolonize our minds, our inner life, at the same time that we decolonize society."

Comment (from this Blueprint): Aimé Césaire’s Discourse on Colonialism is a foundational text in postcolonial theory, which provides an excoriating critique of not only European practices of colonialism, but also the underlying theories and logics used to justify them. Specifically, Césaire takes aim at the view of colonialism as a ‘civilising mission’, where benevolent Europeans would provide non-white non- Europeans with the tools necessary for modernisation. Instead, he argued that colonialism wrought destruction everywhere it went, killing people, eradicating civilisations, and obliterating any alternative cultural ideas that contrasted European values. Crucially, Césaire explores the psychological effects of colonialism on both the colonised and the coloniser – a theme that would be taken further by Frantz Fanon (a student of Césaire’s) in his writings.
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