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Add your quotes here!

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The concept of Freedom and experience ... 

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"What Bourdieu ends up showing, à contre coeur, is that no new theory of revolution is needed; what we need is to revolutionize theory  - and that is not possible without revolutionizing epistemology" pg 64

" ...the colonized decolonize themselves in order to fight the colonizer efficiently, a gesture that implies the self-decolonization of the colonizer as well" pg 68

"According to Fanon, decolonization is an act of culture, an assertion of human identity, a demand of the ontological dignity of the colonized thing. As such, Fanon’s position is close to Amílcar Cabral’s call for armed struggle. According to Cabral, armed struggle bespeaks cultural resistance and ontological dignity: “by our armed resistance, and by running life-threatening risks every day, we negate our condition of second-class, if not third-class, Portuguese, or the condition of Portuguese dogs which the foreign colonialist Portuguese wanted to impose on us” (1975: 108)" pg 75

"If, as I claim throughout this book, all knowledge is embodied, it is unacceptable to ascribe to experience a status inferior to that of theory. The phrases “having experienced,” “having been there”—whether referring to an event or a condition— point to a testimonial conception of truth and an immediate and intense relation with facts. Even if objectively analyzed, such facts derive their relevance from the way in which they are experienced by a person, a community, or a social group" pg 79

"The concept of experience that is relevant for the epistemologies of the South is thicker: experience as lived experience. Regarding lived experience, it is not possible to distinguish the experience itself from the subject that
lives it" pg 80

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"Such a  concept of authorship has little validity in the epistemologies of the South insofar as, for them, the most relevant knowledges are either immemorial or generated in the social experiences of oppression and the struggles against it." p.54

"Collective knowledge speaks through them, a kind of meditation that, far from being neutral or transparent, is a prismatic mirror, like a creative and transforming filter." p.54

"Oral knowledge is not necessarily the knowledge of illiterate people. Nor is it simple, naive, easily accessible, or unreliable when compared to written knowledge. It is a way of knowing with a different logic of production and reproduction." p.56

"The only phenomenon with which writing has always been concomitant is the creation of cities and empires, that is, the integration of large numbers of individuals into a political system, and their grading into castes or classes." (Levi Strauss 1973: 298-99), p.61

"The written text itself, which particularly in  the colonial context functioned as the official transcripts of the elites, was often used very creatively by the colonized: it was subverted, reinterpreted, and its implied meanings deciphered, so that the stifled voices of the oppressed, to whom only subaltern orality was generally available, could be heard." p.61

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"The search for Cognitive Justice: Madhubani painting featured in the imagery to represent a holistic universe"

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Sousa Santos explains how anti relativism or “anti-science” is not the opposite of science (epistemological nature of the north’s definition of science/”objectivity’), but rather seeking alternatives to the relativism we see as the sole relative truth, rather than to subscribe/reproduce/comply to westernized forms of domination (capitalism, colonialism, and patriarchy).
Problem of objectivity:
As Sousa-Santos states “all ignorance is ignorance of a given kind of knowledge and all knowledge is overcoming a certain kind of ignorance” that is to say, that there is no “knowledge in general or ignorance in general”, as all knowledge is incomplete, we cannot capture the exhaustible list of human experiences from a sole entity of “knowledge, truths”.

Sousa-Santos brings us back to the origins of why objectivity is used as “neutrality/a trustworthy” device of science…he states “if the fundamental problem is trust in science, objectivity must be conceived of as whatever may contribute to augment trust in science. Objectivity may thus be understood in different way, as long as the result is the same: greater trust in science”.
Most importantly for me, was the depths of what Sousa-Santos was explaining, the “whys” of such knowledge’s origins.  Sousa states that Western modernity’s conception of this objectivity is twofold “social regulation (modern functional) and social emancipation (modern critical)”. He speaks upon when the majority of the world population was under colonial domination, knowledge as emancipation was “excluded from colonial societies..deprived of its counterpoint (knowledge as emancipation), knowledge as regulation was applied in the colonies as a way of ordering that guaranteed the reproduction of appropriation and violence”.
This was then framed, transformed, and still I believe, in Western modernity to view knowledge as emancipation (the freeing, the liberating, resistances against oppressions), as “chaos”, and knowledge as regulation, reconceptualized as “order”.
This paradigm, Sousa states, afflicts both modern and postmodern critical theories.  The epistemologies of the North view “scientific objectivity to be considered a superior kind of justification, entirely distinct from other possible justification of trust, such as authority, consensus, tradition, revelation, or efficacy..”,
Sousa names a few, and then goes on to name these articulations as ecologies of knowledges.
Sousa states a very important feature in this which of that there are knowledges that is born are struggle, and knowledge that while not born in struggle, may be useful in the struggle. Sousa renames “nonscientific knowledge as artisanal knowledges”, although diverse, they share the one feature in common of that they were not produced separately (as knowledge practices separated from other social practices), and that different kinds of knowledges, at their origin, have different trust criteria.
This to me was understood as different trust criteria having different kinds of knowledges as well and vis-à-vis.

Sousa calls for alternates, and a plurality of methods for resistance to unjust suffering (because Sousa states that “capital domination always operates in conjunction with colonial and patriarchal domination, which multiplies the targets of unjust suffering, therefore resistance must be plural”).
I also want to bring up in class many other points from this chapter such as, how the “epistemologies of the South do not, as a matter of principle, reject any form of knowledge. Regarding science, what is rejected is just its claim to the monopoly of rigor, that is to say, its pretension to being the only valid kind of knowledge”---this yells the gatekeeping oppressions we see and experience.

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“The abyssal line persists as colonialism of power, of knowledge, of being” (p. 22)

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EPISTEMOLOGIES OF THE SOUTH AND THE ABYSSAL LINE
“The main tools of the epistemologies of the South are as follows: the abyssal line and the different types of social exclusion it creates; the sociology of absences and the sociology of emergences; the ecology of knowledges and intercultural translation; and the artisanship of practices.” (p. 19)
“Modern critical theory (which expresses the maximum possible consciousness of Western modernity) imagined humanity as a given, rather than as an aspiration.” (p. 19)
“Unlike the struggles against nonabyssal exclusions (which fight for change in terms of the logic of regulation/emancipation), the struggles against abyssal exclusions entail a radical interruption of the logic of appropriation/violence.” (p. 25)
Gloria Anzaldua: "The U.S.-Mexican border es una herida abierta where the Third World grates against the first and it bleeds. And before a scab forms it hemorrhages again, the lifeblood of the two worlds merging to form a third country - a border culture" (p. 25)

SOCIOLOGY OF ABSENCES
On living with the abyssal line: The difference between metropolitan sociabilities and colonial sociabilities is that one is associated with basic human rights and can be argued/combated, the other is a consequence of not being considered fully human (an ontological dimension)
Rudy Francisco's "Adrenaline Rush"
Written Poem
“their management takes place through the dynamics of appropriation and violence; the appropriation of lives and resources is almost always violent, and violence aims directly or indirectly at appropriation.” (p. 21)
“I mean the colonial and neocolonial state, apartheid, forced and slave labor, extrajudicial elimination, torture, permanent war, the primitive accumulation of capital, internment camps for refugees, the dronification of military engagement, mass surveillance, racism, domestic violence, and femicide.” (p. 21).

SOCIOLOGY OF EMERGENCES
“The sociology of emergences concerns the symbolic, analytical, and political valorization of the ways of being and knowing made present on the other side of the abyssal line by the sociology of absences.” (p. 28)
On the RUIN SEEDS: “We are thus before ruins that are alive, not because they are visited by people but because they are lived by people that are very much alive in their practice of resistance and struggle for an alternative future.” (p. 30)

Kent Monkman, Resurgence of the People, 2019
Gloria Anzaldua: "In the ethno-poetics and performance of the shaman, my people, the Indians, did not split the artistic from the functional, the sacred from the secular, art from everyday life. The religious, social and aesthetic purposes of art were all intertwined" (p. 88)

ECOLOGY OF KNOWLEDGE AND INTERCULTURAL TRANSLATION
Ecologies of knowledge = the understanding of dominant/hegemonic mechanisms/tools that have been used to oppress, and the particular experiences lived as a result. Additionally, the shared vision of the future, and the cultural practices and values that have sustained
Warning: A “cacaphony of ideas and perspectives that are utterly incomprehensible to some of the groups involved, thereby enhancing the opacity of both what is at stake and what is to be done. It may also lead to an overload of theoretical, political, and cultural analysis that is bound to be caught between excessive intellectual lucidity and excessive caution and inefficiency.” (p. 32)

ARTISANSHIP OF PRACTICES
“Building alliances is always complex and depends on many factors, some of which may have no direct connection with the abyssal or nonabyssal nature of the social exclusions in presence; these include factors such as the possible scale of alliance (local, national, transnational), cultural difference, the specific intensity of unjust suffering caused by the particular social exclusion, or the type and degree of the violence with which the struggle is likely to be represented.” (p. 35)
CPAR diagram

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(Understanding how experiences of injustice, oppression, and destruction by capitalism, colonialism and patriarchy lead to racial trauma).

"The epistemologies of the South concern the production and validation of knowledges anchored in the experiences of resistance of all those social groups that have systematically suffered injustice, oppression, and destruction caused
by capitalism, colonialism, and patriarchy" (p. 1)

"The objective of the epistemologies of the South is to allow the oppressed social groups to represent the world as their own and in their own terms, for only thus will they be able to change it according to their own aspirations" (p. 1)

"The epistemologies of the South have to proceed according to what I call the sociology of absences, that is to say, turning absent subjects into present subjects as the foremost condition for identifying and validating knowledges that may reinvent social emancipation and liberation (Santos 2014)" (p. 2)

"The epistemologies of the South focus on cognitive processes concerning meaning, justification, and orientation in the struggle provided by those resisting and rebelling against oppression" (p. 3)

"The knowledges redeemed by the epistemologies of the South are technically and culturally intrinsic to certain practices—the practices of resistance against oppression. They are ways of knowing, rather than knowledges. They exist embodied in social practice" (p. 3)

"In contrasting the epistemologies of the South and of the North, we may easily fall into image mirroring, a temptation much akin to the dualistic, binary structure of Western imagination. The dominant currents in the epistemologies
of the North have focused on the privileged validity of modern science that has developed predominantly in the global North since the seventeenth century. These currents are based on two fundamental premises. The first one is that
science based on systematic observation and controlled experimentation is a specific creation of Western-centric modernity, radically distinct from other sciences originating in other regions and cultures of the world. The second premise is that scientific knowledge, in view of its rigor and instrumental potential, is radically different from other ways of knowing, be they lay, popular, practical,
commonsensical, intuitive, or religious" (p. 5)

"The epistemologies of the South aim to show that the dominant criteria of valid knowledge in Western modernity, by failing to acknowledge as valid kinds of knowledge other than those produced by modern science, brought about a massive epistemicide, that is to say, the destruction of an immense variety of ways of knowing that prevail mainly on the other side of the abyssal line—in the colonial societies and sociabilities" (p. 8)

"The first layer concerns the problems that directly confront the epistemologies of the South with the epistemologies of the North. They are the foundation upon which the theoretical and methodological issues raised by the epistemologies of the South must be examined. The first layers are:

1. The problem of relativism.
2.The problem of objectivity.
3. The problem of the role of science in the ecologies of knowledges.
4. The problem of authorship.
5. The problem of orality and writing.
6. The problem of struggle.
7. The problem of experience.
8. The problem of the corporeality of knowledge.
9. The problem of unjust suffering.
10. The problem of warming up reason, or corazonar.
11. The problem of how to relate meaning to copresence.

The second layer of problems concerns the theoretical, methodological, and conceptual reconstructions called for by the epistemologies of the South:

12. How to decolonize knowledge as well as the methodologies by which it is produced?
13. How to develop methodologies that are consonant with the epistemologies of the South, that is, nonextractivist methodologies?
14. What are the contexts for the mixes of scientific and artisanal knowledges in the ecologies of knowledges?
15. What does it entail to be a postabyssal researcher?
16. What is a deep experience of the senses?
17. How to demonumentalize written knowledge and promote authorship?
18. The problem of the archive.

The third layer of problems concerns the postabyssal pedagogies called for by the epistemologies of the South, the ways in which the epistemologies of the South are converted into a kind of new common sense for wider subaltern, counterhegemonic publics engaged in progressive transformative practices:

19. The problem of intercultural translation.
20. The problem of popular education.
21. The problem of decolonizing the university.
22. How to link popular education and the university through ecologies of and the university through ecologies of
knowledges and an artisanship of practices?" (p. 13-16).

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This CRB 13 is a representation of a Seder Plate from the holiday Pesach (Passover). Seder means "order," which represents the order the book is laid out in the preface.

These are dishes that are made to hold 6 ceremonial foods: the lamb bone, the egg, the parsley, the salt water (eaten parsley), bitter herb (usually horseradish), and charoset (kinda like chunky apple sauce with raisins and wine). Each item is eaten in a specific order with a prayer.

The "meaning" behind each part of the book is in the blue circle. The "prayer" is the writing on the food item which summarizes my interpretations on how we as a community can take parts from this book into our life. The "matzah" is the main part of the meal, like the title and center of the purpose of this book.