Resumen. La producción de conocimientos inscrita en el binomio modernidad-colonialidad ha condicionado nuestra forma de ver, pensar, sentir e interpretar el mundo. Con esta matriz de pensamiento, el mundo denominado «objetivo» es un mundo muy alejado de la experiencia humana. Es un mundo inventado por un sujeto que piensa en sí mismo como un «observador neutro». Como lo señala Mignolo (2014), las políticas teológicas y "egológicas" del conocimiento se basaron en la supresión de la sensibilidad y la localización geohistórica del cuerpo. He aquí la paradoja de la Modernidad: por un lado crea al sujeto cognoscente y al mismo tiempo lo elimina del proceso de producción de conocimientos. El sujeto piensa en si mismo como una superficie reflectante. Es capaz de formarse una imagen de la naturaleza externa, anterior e independiente de él. Siguiendo esta lógica de pensamiento, las ciencias sociales se han distanciado de aquello sobre lo cual teorizan. Han puesto al mundo y a lo que acontece en él en situación de lejanía y extrañamiento, con el supuesto de construir un conocimiento científico objetivo y fiable. El Trabajo Social no ha permanecido ajeno a este proceso de colonialidad del saber. Este trabajo intenta ser un aporte al proceso de construcción de conocimientos en clave decolonial, lo que necesariamente implica un giro epistemológico en la producción de conocimientos, así como pasar de la disciplina a la indisciplina. Para este trabajo, nos basamos en contribuciones de la epistemología del sur, la epistemología feminista y la denominada "epistemología otra" o el pensamiento fronterizo.
This work is based on a theoretical research study on Southern Feminisms and Social Intervention developed at the National University of Mar del Plata, Argentina. The South is understood as a metaphor for human suffering systematically caused by the oppression and domination of an imperialist, capitalist, colonial and patriarchal North. It is a very powerful geo-corporate-political and epistemological metaphor because it reveals and problematises the devices used for oppression and domination. This article uses cartography as a methodology to make explicit the analytical and interpretative matrices present in decolonial feminisms and community feminisms. It also makes explicit the criticisms that these feminisms make of hegemonic-academic-Western feminism. Contributions from feminist experiences in Australia and New Zealand are included and the specific contributions of Southern Feminisms to the theory and practice of social work are made explicit.
In this article, we give a general presentation of what we mean by social intervention from the political-ideological, theoretical-methodological and epistemological perspective that we have referred to in a recent work as 'emancipatory social work'. First, we briefly refer to the meaning of emancipation. Second, we discuss a way of thinking about and doing social work that we call 'emancipatory social work', an approach practised from Argentina through Latin America to the Caribbean as a response to the challenges involved in the changing times of 'Our America', as the Cuban poet Jose Martí called the great Latin American nation. In the third part, we analyse the main features of social intervention, conceived as a form of social work, and the implications that these have for training and the political-professional project. key words social intervention • social work • social emancipation • Latin America • Argentina
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