ABSTRACT

Through the methodologies of critical reflexión and autoethnography, the author illustrates how border/transformative pedagogies and Anzaldúa’s concepts of nos/otras and new tribalism proved useful in efforts to dismantle color- and colonial-blind ideologies, abstract liberalism, and binary and oppositional thinking among members of a graduate seminar in social justice and human rights. Investments in these discourses and unquestioned philosophical commitments to them limited seminars members’ ability to openly talk about racism, sexism, homophobia, and colonialism. Applying the principles of border/transformative pedagogies, nos/otras, and new tribalism required hard work, in-depth reflexión, and deep listening to each other. As a result of this praxis, some members of the seminar were able to name their philosophical and political positions to work across what seemed to be insurmountable borders. In doing so, seminar members were able to begin to build bridges among multiple intersectional identities and philosophical positions. The author argues that these pedagogical practices are beneficial for human rights education in particular and educational practices in general.

摘要

通过批判性反思和自我民族志的方法论，作者阐释了边界/变革性教学法以及安萨尔杜阿的 nos/otras 和新部落主义概念如何在消除肤色和殖民盲意识形态、抽象自由主义以及二元和对立思维方面发挥了作用。社会正义和人权研究生研讨会的成员。对这些话语的投入以及对它们毫无疑问的哲学承诺限制了研讨会成员公开谈论种族主义、性别歧视、恐同症和殖民主义的能力。应用边界/变革性教学法、nos/otras 和新部落主义的原则需要努力工作、深入反思和深入倾听彼此的意见。通过这种实践，研讨会的一些成员能够说出他们的哲学和政治立场，以跨越似乎无法逾越的界限开展工作。通过这样做，研讨会成员能够开始在多个交叉身份和哲学立场之间建立桥梁。作者认为，这些教学实践特别有利于人权教育和一般教育实践。