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Comparative Religion

Eurocentrism, Racism and Knowledge: Debates on History and by Marta Araújo, Silvia R. Maeso

By Marta Araújo, Silvia R. Maeso

This assortment addresses key concerns within the critique of Eurocentrism and racism relating to debates at the construction of data, old narratives and stories in Europe and the Americas. participants discover the background of liberation politics in addition to educational and political response via formulation of lodging that re-centre the West.

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Extra resources for Eurocentrism, Racism and Knowledge: Debates on History and Power in Europe and the Americas

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6 As long as the Muslims and Jews converted to Christianity, the doors for ‘integration’ were open during the medieval Spanish monarchy’s conquest of Al-Andalus (Galán Sánchez, 2010; Dominguez Ortiz, 2009). It was not the humanity of the victims that was in question, but the religious identity of the social subjects. The social classification used at the time was related to a theological question about having the ‘wrong God’ or the ‘wrong religion’ to stratify the society along religious lines. In sum, what is important here is that the ‘purity of blood’ discourse used in the conquest of Al-Andalus was a form of religious discrimination that was not yet fully racist because it did not question in a profound way the humanity of its victims.

It was not the humanity of the victims that was in question, but the religious identity of the social subjects. The social classification used at the time was related to a theological question about having the ‘wrong God’ or the ‘wrong religion’ to stratify the society along religious lines. In sum, what is important here is that the ‘purity of blood’ discourse used in the conquest of Al-Andalus was a form of religious discrimination that was not yet fully racist because it did not question in a profound way the humanity of its victims.

To make the claim of an ‘I’ that produces knowledge equivalent to a ‘God’s-Eye view’, Descartes makes two main arguments: one is ontological and the other epistemological. Both arguments constitute the condition of possibility for the claim that this ‘I’ can produce 26 Eurocentrism, Racism and Knowledge a knowledge that is equivalent to a ‘God’s-Eye view’. The first argument is ontological dualism. Descartes claims that the mind is of a different substance from the body. This allows for the mind to be undetermined, unconditioned by the body.

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