Grupo Vivências:在商学院排练如何抵制深渊思维

Elisabeth Cavalcante dos Santos, Ítalo da Silva, Myrna Suely Silva Lorêto
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摘要

本研究的目的是以 "Grupo Vivências "的实践为基础,指出在商学院抵制深渊思维的方法。"Grupo Vivências "是一个教学、研究和推广小组,起源于巴西东北部伯南布哥州阿格里斯特周边地区一个学术中心的商业课程。本文的理论讨论立足于 "南方认识论 "通过 "深渊思维 "或 "殖民思维"、"参与式教学法 "和 "多元方法论 "等概念发展起来的非殖民化思维。讨论以小组协调教授之一、本文第一作者的叙述为基础,其中汇集了有关 2018 年至 2022 年期间开展的 Vivências 小组实践的不同叙述。该小组的研究和推广建议对殖民地时期的等级划分提出了质疑:心灵与身体、理论与实践、主体与客体,以及知与行。因此,该小组的实践在以下方面表现出对深渊/殖民思维的抵制:(1)他们试图认识到项目参与者之间的差异,并在此基础上,通过使用艺术来阐述抵制被认为的压迫的可能性;(2)他们鼓励与现代理性-工具逻辑相反的价值观,如关爱、包容、分享和集体建设;(3)他们试图通过为不同领域的程序性知识之间的对话创造空间,将知识生态学纳入其实践中。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Grupo Vivências: Rehearsing resistance to abyssal thinking in business schools
The objective of this study is to point out ways of resisting abyssal thinking in business schools based on the practices of the “Grupo Vivências,” a teaching, research, and extension group that originated in the business course of an academic center located in the peripheral region Agreste, in Pernambuco, a state in northeastern Brazil. The theoretical discussion in this article is anchored in the decolonial thinking developed by the Epistemologies of the South through the notions of “abyssal thinking” or “colonial thinking,” “engaged pedagogy,” and “pluriversal methodologies.” The discussion is based on the narrative of one of the group's coordinating professors and the first author of this article, which brings together different narratives referring to the practices of the Grupo Vivências, carried out between 2018 and 2022. The research and extension proposal of the group has questioned the colonial hierarchical divisions of mind versus body, theory versus practice, subject versus object, as well as knowing versus doing. Thus, the group's practices have shown resistance to abyssal/colonial thinking when: (1) they have sought to recognize the differences that make up the participants in the projects and, based on this, have elaborated possibilities of resistance to perceived oppressions mediated through the use of art; (2) they have encouraged values contrary to modern rational‐instrumental logic such as care, embracement, sharing, and collective construction; and (3) they have sought to insert the ecology of knowledge into their practices by creating spaces for dialogue between different fields of procedural knowledge.
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