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Journal articles on the topic 'Decolonial Theory'
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1
Persard, Suzanne C. "The Radical Limits of Decolonising Feminism." Feminist Review 128, no. 1 (July 2021): 13–27. http://dx.doi.org/10.1177/01417789211015334.
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From yoga to the Anthropocene to feminist theory, recent calls to ‘decolonise’ have resulted in a resurgence of the term. This article problematises the language of the decolonial within feminist theory and pedagogy, problematising its rhetoric, particularly in the context of the US. The article considers the romanticised transnational solidarities produced by decolonial rhetoric within feminist theory, asking, among other questions: What are the assumptions underpinning the decolonial project in feminist theory? How might the language of ‘decolonising’ serve to actually de-politicise feminism, while keeping dominant race logics in place? Furthermore, how does decolonial rhetoric in sites such as the US continue to romanticise feminist solidarities while positioning non-US-born women of colour at the pedagogical end of feminist theory? I argue that ‘decolonial’, in its current proliferation, is mainstreamed uncritically while serving as a catachresis within feminist discourse. This article asks feminism to reconsider its ease at an incitement to decolonise as a caution for resisting the call to decolonise as simply another form of multicultural liberalism that masks oppression through imagined transnational solidarities, while calling attention to the homogenous construction of the ‘Global South’ within decolonising discourse.
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Khoo, Su-ming. "On decolonial revisions of modern social theory." International Sociology 36, no. 5 (September 2021): 704–19. http://dx.doi.org/10.1177/02685809211057468.
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This review essay discusses decolonial and revisionist approaches to the sociological canon, centring on a major new work, Colonialism and Modern Social Theory by Gurminder Bhambra and John Holmwood (2021). The challenge to ‘classical’ social theory and the demand to reconstitute the theory curriculum come in the context of increased visibility for wider decolonial agendas, linked to ‘fallist’ protests in South Africa, Black Lives Matter and allied antiracist organizing, and calls to decolonize public and civic spaces and institutions such as universities, effect museum restitution, and colonial reparations. The review identifies continuities and complementarities with Connell’s critique of the sociological canon, though Colonialism and Modern Social Theory takes a different tack from Connell’s Southern Theory (2009). Bhambra and Holmwood’s opening of sociology’s canon converges with Connell’s recent work to align a critical project of global and decolonial public sociology with a pragmatic programme for doing academic work differently.
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Risam, Roopika. "Indigenizing Decolonial Media Theory." Feminist Media Histories 8, no. 1 (January 1, 2022): 134–64. http://dx.doi.org/10.1525/fmh.2022.8.1.134.
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This essay examines how “decolonization” has become a buzzword, arguing that its trajectory follows that of “intersectionality,” another term popularized in media spaces and embraced by white leftist activists both in and outside of the academy. I propose that discursive activism online can be understood through two modes: extractive currency and redistributive currency. Exposing extractive media practices, this essay considers how “decolonization” has become commodified and stripped of its connection to the vital work of Indigenous people, transformed into what I call an “extractive currency” that promotes self-styled white “radical” voices at the expense of Indigenous sovereignty. Decolonial feminist media theory, I suggest, has a crucial role to play in undoing the power of this extractive currency in favor of a redistributive currency by unveiling the role of media in creating it and, instead, centering models of decolonial feminist activism. This exploration of #MMIW, the social media hashtag drawing attention to missing and murdered Indigenous women, demonstrates how media can be used in tactical ways to transform local activism into transnational phenomena while insisting on the need to attend to the ongoing experience of colonial violence, born from Indigenous dispossession and genocide, that threatens the lives of Indigenous women. In this way, I suggest, decolonial feminist media theory has a crucial role to play in reimagining the economies of media activism.
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Mohamed, Shakir, Marie-Therese Png, and William Isaac. "Decolonial AI: Decolonial Theory as Sociotechnical Foresight in Artificial Intelligence." Philosophy & Technology 33, no. 4 (July 12, 2020): 659–84. http://dx.doi.org/10.1007/s13347-020-00405-8.
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Abstract This paper explores the important role of critical science, and in particular of post-colonial and decolonial theories, in understanding and shaping the ongoing advances in artificial intelligence. Artificial intelligence (AI) is viewed as amongst the technological advances that will reshape modern societies and their relations. While the design and deployment of systems that continually adapt holds the promise of far-reaching positive change, they simultaneously pose significant risks, especially to already vulnerable peoples. Values and power are central to this discussion. Decolonial theories use historical hindsight to explain patterns of power that shape our intellectual, political, economic, and social world. By embedding a decolonial critical approach within its technical practice, AI communities can develop foresight and tactics that can better align research and technology development with established ethical principles, centring vulnerable peoples who continue to bear the brunt of negative impacts of innovation and scientific progress. We highlight problematic applications that are instances of coloniality, and using a decolonial lens, submit three tactics that can form a decolonial field of artificial intelligence: creating a critical technical practice of AI, seeking reverse tutelage and reverse pedagogies, and the renewal of affective and political communities. The years ahead will usher in a wave of new scientific breakthroughs and technologies driven by AI research, making it incumbent upon AI communities to strengthen the social contract through ethical foresight and the multiplicity of intellectual perspectives available to us, ultimately supporting future technologies that enable greater well-being, with the goal of beneficence and justice for all.
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Cruz, Cristiano Codeiro. "Decolonizing Philosophy of Technology: Learning from Bottom-Up and Top-Down Approaches to Decolonial Technical Design." Philosophy & Technology 34, no. 4 (November 10, 2021): 1847–81. http://dx.doi.org/10.1007/s13347-021-00489-w.
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AbstractThe decolonial theory understands that Western Modernity keeps imposing itself through a triple mutually reinforcing and shaping imprisonment: coloniality of power, coloniality of knowledge, and coloniality of being. Technical design has an essential role in either maintaining or overcoming coloniality. In this article, two main approaches to decolonizing the technical design are presented. First is Yuk Hui’s and Ahmed Ansari’s proposals that, revisiting or recovering the different histories and philosophies of technology produced by humankind, intend to decolonize the minds of philosophers and engineers/architects/designers as a pre-condition for such decolonial designs to take place. I call them top-down approaches. Second is some technical design initiatives that, being developed alongside marginalized/subalternate people, intend to co-construct decolonial sociotechnical solutions through a committed, decolonizing, and careful dialog of knowledge. I call them bottom-up approaches. Once that is done, the article’s second half derives ontological, epistemological, and political consequences from the conjugation of top-down and bottom-up approaches. Such consequences challenge some established or not yet entirely overcome understandings in the philosophy of technology (PT) and, in so doing, are meant to represent some steps in PT’s decolonization. Even though both top-down and bottom-up approaches are considered, the article’s main contributions are associated with (bottom-up) decolonial technical design practices, whose methodologies and outcomes are important study cases for PT and whose practitioners (i.e., decolonial designers) can be taken as inspiring examples for philosophers who want to decolonize/enlarge PT or make it decolonial (that is, a way of fostering decoloniality).
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García-Fernández, Javier. "Descolonización del Conocimiento y Pensamiento Andaluz Descolonial." Anduli, no. 20 (2021): 289–312. http://dx.doi.org/10.12795/anduli.2021.i20.16.
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The aim of this contribution is to recapitulate the scenario of Andalusian studies and Andalusian intellectual traditions from the early tradition of social sciences to Andalusian decolonial theory. The methodology used is a comprehensive review of all the currents of Andalusian critical thinking of the last two centuries to connect Andalusian critical theory with the theoretical proposals of the decolonial shift. It is concluded that Andalusian decolonial thinking is the legacy of the Andalusian intellectual tradition of the last two centuries.
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Viramontes, Erick. "Questioning the quest for Pluralism: How Decolonial is Non-Western IR?" Alternatives: Global, Local, Political 47, no. 1 (January 12, 2022): 45–63. http://dx.doi.org/10.1177/03043754211064545.
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Since early 2000s, scholars of international relations have been questioning the Western-centrism of their home discipline and, in a quest for pluralism, have been envisioning ways of conceptualizing the world beyond the West. At the same time, an intellectual movement known as modernity/coloniality research collective has been critically reflecting about modernity and its often-neglected counterpart, coloniality, to resist universalism and to decolonize knowledge. Engaging with the attempts to procure pluralism in the discourse of international relations, the purpose of this article is to question the different perspectives of non-Western international relations from a decolonial angle to identify intellectual projects that could lead to decolonizing the discipline. In its discussion of how decolonial non-Western IR theory is, the article argues that while some perspectives within the subfield openly reject or simply ignore the concerns raised by decolonial thought, others put forward intellectual projects where decolonial arguments resonate. Hence, rather than characterizing the subfield in general terms, the article distinguishes those perspectives that are attentive to the need of generating a true dialog among knowledges and, by so doing, it contributes to critical scholarship within international relations.
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Abu-Assab, Nour, and Nof Nasser-Eddin. "(Re)Centralising Palestine in Decolonial Feminist Theory." Kohl: A Journal for Body and Gender Research 5, Spring (April 1, 2019): 5–10. http://dx.doi.org/10.36583/kohl//5-1-2.
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Thomas, K. Bailey. "Intersectionality and Epistemic Erasure: A Caution to Decolonial Feminism." Hypatia 35, no. 3 (2020): 509–23. http://dx.doi.org/10.1017/hyp.2020.22.
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AbstractIn this article I caution that María Lugones's critiques of Kimberlé Crenshaw's intersectional theory posit a dangerous form of epistemic erasure, which underlies Lugones's decolonial methodology. This essay serves as a critical engagement with Lugones's essay “Radical Multiculturalism and Women of Color Feminisms” in order to uncover the decolonial lens within Crenshaw's theory of intersectionality. In her assertion that intersectionality is a “white bourgeois feminism colluding with the oppression of Women of Color,” Lugones precludes any possibility of intersectionality operating as a decolonial method. Although Lugones states that her “decolonial feminism” is for all women of color, it ultimately excludes Black women, particularly with her misconstruing of Crenshaw's articulation of intersectionality that is rooted within the Black American feminist tradition. I explore Lugones's claims by juxtaposing her rendering of intersectionality with Crenshaw's and conclude that Lugones's decolonial theory risks erasing Black women from her framework.
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Sibanda, Brian. "Privileging the Decolonial Critical Theory in studying wa Thiong’o’s literary works." Journal of Decolonising Disciplines 1, no. 2 (February 20, 2021): 104–20. http://dx.doi.org/10.35293/jdd.v1i2.32.
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Literary theories are the lens in which reality is created and viewed. If an incorrect or limited lens in used, then they impact on vision hence the corrective lenses are used to correct impaired vision. The literary works of Ngugi wa Thiong’o have been comfortably viewed from Marxist, Nationalist and Post-colonialist lens. It is the argument of this paper that though these literary theories do shed clarity on the works of wa Thiong’o, they limit the span of what we see that is outside their frames. The paper privileges the Decolonial Critical Theory, a theory located in the Global South, as the most appropriate lens to visibilise the decolonial thoughts and philosophy of wa Thiong’o. The appropriateness of the Decolonial Critical Theory is that it provides a critical lens outside the Euro- North American “mainstream” canon foregrounded in coloniality. The argument expanded here is that essentialisms and fundamentalisms like Marxism, Nationalism and Post-colonialism are limited in the critique of wa Thiong’o as they do not take coloniality and decoloniality into account. Undoubtedly, wa Thiong’o has been many things politically and philosophically, but decoloniality as a philosophy is the organising idea and overarching line of his thought. Like decoloniality itself, wa Thiong’o has developed, journeyed and passed through different ideological and philosophical liaisons to arrive at his present decolonial consciousness and activism hence Decolonial Critical Theory is a betting lens in looking at this journey.
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Reis, Jadson Fernando Rodrigues, and Arkley Marques Bandeira. "DECOLONIAL PROJECT CONTRIBUTIONS TO THE THEORIES OF CURRICULUM." International Journal for Innovation Education and Research 9, no. 9 (September 1, 2021): 601–15. http://dx.doi.org/10.31686/ijier.vol9.iss9.3404.
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This article has the goal of establishing an interface between decolonity and curriculum with the intent of thinking and creating other epistemic places on educational theories and practices. It discusses the contributions of decoloniality for the elaboration of a new curriculum to raise awareness on identities and experiences of social groups historically subordinate by the colonization of power, of being, and knowledge. Also, it highlights the protagonism of black intellectuals from Brazil, especially the theory of black feminism, in the proposition of the decolonial turning point in a context that lacks debates about it as a theory academically legitimized. Furthermore, it points out the potentialities of a decolonized curriculum to think about other possibilities of knowledge and for a pedagogy that is not subservient and surrendered by Euro-centered and colonizing ways of thinking
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Mohammed, Ilyas. "Researching "On and In" Global South Countries." Poligrafi 27, no. 105/106 (December 29, 2022): 165–93. http://dx.doi.org/10.35469/poligrafi.2022.347.
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Over the last decade, there has been an increasing awareness that colonialism continues through various overlapping iterations of coloniality, such as politics, economics, security and academia. Academics from global north countries and global south countries have highlighted and called for the dismantling of coloniality in its various iterations. Perhaps the most vocal decolonising calls have come from global north academics wanting to decolonise global north academia in the form of epistemic decolonisation. As such, in this article, I call on global north academics researching 'on and in' global south countries to employ decolonial methodologies to avoid inadvertently reinforcing coloniality. By utilising autoethnography and critical decolonial reflexivity, I offer ways for global north academics researching on or in global south countries to guard against reinforcing coloniality during their research.
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Elmuradov, Aziz. "Postcolonial/Decolonial Critique and the Theory of International Relations." MGIMO Review of International Relations 14, no. 3 (June 27, 2021): 23–38. http://dx.doi.org/10.24833/2071-8160-2021-3-78-23-38.
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The article is devoted to the discussion of the role of postcolonial/decolonial critique and its contribution to the theory of international relations. Intersecting with multiple disciplines and area studies, the postcolonial/decolonial critique offers a broad view not only on the cultural heritage of colonialism/imperialism as such, but also on the more complex and multifaceted challenges facing international relations – the coloniality of power and geopolitics of knowledge – and conditions of their emergence. Postcolonial/decolonial approaches foster critical engagement with Eurocentric narratives in social sciences, countering teleological or linear representations of modernity. Despite its importance, postcolonial/decolonial thought penetrated the theory of international relations rather late. The two fields of intellectual quest have developed not only separately, but they have often diverged in their very epistemological constitution. Based on a review of an extensive literature, the author explores the links between the production of postcolonial knowledge and the theory of international relations. Thus, the author illuminates the problems of modern political science and international studies, on the one hand, and on the other hand, emphasizes the need to make the theory of IR accessible to a variety of new global perspectives. The formation of integrative approaches in the study of world politics should provide a new consolidation of both political science and international studies and a productive interaction of these areas of knowledge.
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Stein, Sharon, Vanessa Andreotti, Rene Suša, Sarah Amsler, Dallas Hunt, Cash Ahenakew, Elwood Jimmy, et al. "Gesturing Towards Decolonial Futures." Nordic Journal of Comparative and International Education (NJCIE) 4, no. 1 (June 1, 2020): 43–65. http://dx.doi.org/10.7577/njcie.3518.
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In this article we review learnings from our collaborative efforts to engage with the complexities and challenges of decolonization across varied educational contexts. To do so, we consider multiple interpretations of decolonization, and multiple dimensions of decolonial theory and practice – in particular, the ecological, cognitive, affective, relational, and economic dimensions. Rather than offer normative definitions or prescriptions for what decolonization entails or how it should be enacted, we seek to foster greater sensitivity to the potential circularities in this work, and identify opportunities and openings for responsible, context-specific collective experiments with otherwise possibilities for (co)existence. Thus, we emphasize a pedagogical approach to decolonization that recognizes the role of complexity, complicity, and uncertainty.
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Colpani, Gianmaria. "Crossfire: postcolonial theory between Marxist and decolonial critiques." Postcolonial Studies 25, no. 1 (January 2, 2022): 54–72. http://dx.doi.org/10.1080/13688790.2022.2030587.
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Adamson, Alyssa. "C.L.R. James’s Decolonial Humanism in Theory and Practice." CLR James Journal 24, no. 1 (2018): 153–76. http://dx.doi.org/10.5840/clrjames20191359.
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Chakravartty, Paula, and Mara Mills. "Virtual Roundtable on “Decolonial Computing”." Catalyst: Feminism, Theory, Technoscience 4, no. 2 (October 16, 2018): 1–4. http://dx.doi.org/10.28968/cftt.v4i2.29588.
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Calls to wrest the history and anthropology of computing, information technology, and digital media away from eurocentric analyses have been raised in the fields of STS and media studies over the last decade. This roundtable revisits discussions that take us beyond the dominant developmentalist approaches to technology in the global South, weighing the gains that have been made to incorporate decolonial theory and practice.
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HUME, ANGELA. "Toward a Decolonial Lyric Studies." Contemporary Literature 59, no. 1 (2018): 112–19. http://dx.doi.org/10.3368/cl.59.1.112.
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Maldonado-Torres, Nelson. "Frantz Fanon and the decolonial turn in psychology: from modern/colonial methods to the decolonial attitude." South African Journal of Psychology 47, no. 4 (December 2017): 432–41. http://dx.doi.org/10.1177/0081246317737918.
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Frantz Fanon, one of the foremost theoreticians of racism, colonization, and decolonization was a psychiatrist by training who wrote about psychology, social theory, and philosophy, among other areas. In his “work in psychology” Black Skin, White Masks, Fanon declares that he will “leave methods to the botanists and mathematicians.” In the face of colonial methods and attitudes, he searches for a decolonial attitude that seeks to “build the world of you.” With the search for this attitude at its core, Fanon’s corpus makes the case for a decolonial turn in psychology that poses the primacy of attitude over method in knowledge production. In such a form, psychology becomes a decolonial transdisciplinary practice that is close to decolonized versions of other fields in the human sciences, such as philosophy, sociology, history, literature, and political theory, as well as to decolonial activism and praxis.
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Figueroa, Yomaira. "After the Hurricane: Afro-Latina Decolonial Feminisms and Destierro." Hypatia 35, no. 1 (2020): 220–29. http://dx.doi.org/10.1017/hyp.2019.12.
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The first version of this piece was written for the opening panel of the 2017 Conference of the Association for Feminist Ethics and Social Theory (FEAST) in Florida. The panel, “Decolonial Feminism: Theories and Praxis,” offered the opportunity for Black and Latinx feminist philosophers and decolonial scholars to consider their arrival to decolonial feminisms, their various points of emergence, and the utility of decolonial politics for liberation movements and organizing. I was prepared to discuss some genealogies of US Latina decolonial feminisms with a focus on the relationship of decolonial feminisms to other feminist articulations—for example, a consideration of the relation and divergence between decolonial and postcolonial feminism. I was particularly interested in examining some of the “decolonizing constellations of resistance and love” created by Black, Indigenous, Latinx feminisms (Simpson 2014b). I wanted to track the intergenerational labor of relationality as a part of women of color politics and to discuss how these politics unseat coloniality in its variant iterations.
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Galindo, Adrián. "El campo del pensamiento decolonial latinoamericano / The field of Latin American decolonial thought." Religación. Revista de Ciencias Sociales y Humanidades 5, no. 25 (September 30, 2020): 14–26. http://dx.doi.org/10.46652/rgn.v5i25.667.
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El objetivo de este trabajo es abordar el pensamiento crítico latinoamericano desde la perspectiva de la teoría de los campos de Pierre Bourdieu. En ese sentido, el pensamiento crítico es considerado como el objeto de estudio y el campo como la metodología para analizarlo. El pensamiento crítico latinoamericano ha atravesado por varias etapas, sólo la última, identificada como pensamiento decolonial es la que se considera para poner a revisión. Los extractos de la teoría de los campos utilizados para encontrar los objetos del juego del pensamiento decolonial permiten identificar la modernidad-colonialidad y las relaciones saber-poder como elementos constitutivos en la nueva etapa del campo del pensamiento latinoamericano. El ejercicio de observación del enfoque decolonial comprueba que el trabajo intelectual en América Latina para explicar la realidad del conjunto de países de la región, conocido como pensamiento crítico latinoamericano, conforma un campo en el sentido bourdiano. The objective of this work is to approach Latin American critical thinking from the perspective of Pierre Bourdieu’s field theory. In that sense, critical thinking is considered as the object of study and the field as the methodology to analyze it. Latin American critical thinking has gone through several stages, only the last one, identified as decolonial thinking, is what is considered to do the analysis. Excerpts from the theory of the fields used to find the objects of the game of decolonial thinking allow us to identify modernity-coloniality and knowledge-power relations as constitutive in the new stage of the Latin American thought field. The decolonial thought review exercise proves that intellectual work in Latin America to explain the reality of the region’s group of countries, known as Latin American critical thinking, forms a field in the Bourdian sense.
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Dirth, Thomas P., and Glenn A. Adams. "Decolonial theory and disability studies: On the modernity/coloniality of ability." Journal of Social and Political Psychology 7, no. 1 (April 5, 2019): 260–89. http://dx.doi.org/10.5964/jspp.v7i1.762.
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This paper applies a decolonial approach to hegemonic psychological science by engaging marginalized knowledge perspectives of Disability Studies (DS) to reveal and disrupt oppressive knowledge formations associated with standard understandings of ability. In the first section of the paper, we draw upon mainstream DS scholarship to challenge individualistic orientations to disability (evident in the medical model and positive psychology perspectives) that pervade psychological science. The purpose of this approach is to normalize disability by thinking through disabled ways of being as viable and valuable. In the second section of the paper, we draw upon critical race and global disability perspectives to denaturalize hegemonic accounts of ability. Rather than essential properties of human bodies and minds, the capabilities of the modern subject reflect technological and ideological investments that enable a privileged few, while disabling the marginalized global majority. We conclude by discussing implications of decolonial theory for DS and ways in which considerations of disability subjectivity can inform the decolonial project.
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Banazak, Gregory Allen, and Luis Reyes Ceja. "The Challenge and Promise of Decolonial Thought to Biblical Interpretation." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 4, no. 1 (June 5, 2010): 113–27. http://dx.doi.org/10.1558/post.v4i1.113.
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Critical theory has taken a new turn in Latin America. Post-colonial thought, post-structuralism, cultural studies, liberation thought, subaltern studies, world-systems theory, and other contemporary theoretical foci have combined with indigenous influences to produce a new form of critical theory called decolonial thought. Through its unique take on power, knowledge, culture, history, human existence, and globalization, this thought aims at elaborating not just another paradigm within the typically modern way of thinking but a totally new paradigm the shatters such thinking, a paradigma otro in the lapidary expression of Mignolo. Although it does not explicitly discuss the interpretation of Scripture, decolonial thought holds out promise for an innovative approach to the interpretation of the New Testament. In this article, we offer an overview of decolonial thought, differentiate it from other forms of critical theory, and suggest three potential contributions to Biblical studies.
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Foley, Edward. "Sacramentality, Chaos Theory and Decoloniality." Religions 10, no. 7 (July 5, 2019): 418. http://dx.doi.org/10.3390/rel10070418.
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This essay considers how an expanded understanding of sacramentality is enhanced by engagement with chaos theory and decolonial theory. These unique lenses enlarge traditional Roman Catholic frameworks for considering God’s self-communication through sacramental action as well as the agency of ordinary believers and even non-believers in the sacramental enterprise.
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Cox, Lara. "Decolonial Queer Feminism in Donna Haraway's ‘A Cyborg Manifesto’ (1985)." Paragraph 41, no. 3 (November 2018): 317–32. http://dx.doi.org/10.3366/para.2018.0274.
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This article explores the queer qualities of feminist scientist Donna Haraway's ‘A Cyborg Manifesto’ (1985). In the first part, the article investigates the similarities between ‘A Cyborg Manifesto’ and the ideas circulating in queer theory, including the hybridity of identity, and the disruption of totalizing social categories such as ‘Gay man’ and ‘Woman’. In the second part, it is argued that ‘A Cyborg Manifesto’ evinced a decolonial feminist form of queerness. The article references the African-American, Chicana and Asian-American feminist sociology, theory, literature and history that ‘A Cyborg Manifesto’ takes up. The article does not wish to position Haraway's white-authored text as an authoritative voice on decolonial feminist queerness, instead arguing for the role of ‘A Cyborg Manifesto’ as a bibliographical work that readers may reference in their exploration of decolonial feminist beginnings of queer theory.
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Elliott, Michael. "Critical theory and decolonial possibility in the neoliberal moment." International Journal of Social Economics 46, no. 11 (November 4, 2019): 1277–90. http://dx.doi.org/10.1108/ijse-12-2018-0636.
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Purpose The purpose of this paper is to consider how practices of critical theorising directed towards present dilemmas of neoliberalisation might inadvertently participate in the reproduction of colonial power. Design/methodology/approach The paper adopts a critical theoretical approach, focussing on Wendy Brown’s recent work on neoliberalism in particular. Findings The paper argues that an alignment with colonial power is evident at a methodological level in Brown’s critique of neoliberalism and that this offers indication of how critical theorising in general might begin to reorient itself in ways that better ally it with the creation/promotion of decolonial possibility in contemporary contexts. Originality/value The paper makes original contribution to understanding of how western critical theorising actively participates in the reproduction of colonial power. Its value lies partly in demonstrating how this occurs in Brown’s specific case, and partly in suggesting correctives of more general applicability.
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Mendoza, Breny, and Daniela Paredes Grijalva. "The Epistemology of the South, Coloniality of Gender, and Latin American Feminism." Hypatia 37, no. 3 (2022): 510–22. http://dx.doi.org/10.1017/hyp.2022.26.
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AbstractThis article provides a Latin American feminist critique of early decolonial theories focusing on the work of Aníbal Quijano and Enrique Dussel. Although decolonial theorists refer to Chicana feminist scholarship in their work, the work of Latin American feminists is ignored. However, the author argues that Chicana feminist theory cannot stand in for Latin American feminist theory because “lo latinoamericano” gets lost in translation. Latin American feminists must do their own theoretical work. Central to the critique of the use of gender in decolonial theory is an analysis of the social pacts among white capitalists and white working-class men that not only exclude white women but make citizenship and democracy impossible for men and women of color in the metropolis as well as in the colony. By revealing the nexus between gender, race, and democracy, not only is the coloniality of gender apparent, but also the coloniality of democracy.
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Gallon, Laura. "Junot Diaz and the decolonial imagination." Textual Practice 32, no. 4 (March 27, 2018): 732–37. http://dx.doi.org/10.1080/0950236x.2018.1454701.
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Flores, Lisa. "Advancing a Decolonial Rhetoric." Journal for the History of Rhetoric 21, no. 3 (September 2018): 320–22. http://dx.doi.org/10.5325/jhistrhetoric.21.3.0320.
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Flores, Lisa. "Advancing a Decolonial Rhetoric." Advances in the History of Rhetoric 21, no. 3 (September 2, 2018): 320–22. http://dx.doi.org/10.1080/15362426.2018.1526550.
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Nasser-Eddin, Nof, and Nour Abu-Assab. "Decolonial Approaches to Refugee Migration." Migration and Society 3, no. 1 (June 1, 2020): 190–202. http://dx.doi.org/10.3167/arms.2020.030115.
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In this conversation, Nof Nasser Eddin and Nour Abu-Assab—the founders and directors of the Centre for Transnational Development and Collaboration (CTDC)—discuss the importance of decolonial approaches to studying refugee migration. In so doing, they draw on their research, consultancy, and advocacy work at CTDC, a London-based intersectional multidisciplinary Feminist Consultancy that focuses in particular on dynamics in Arabic-speaking countries and that has a goal to build communities and movements, through an approach that is both academic and grassroots-centred. CTDC attempts to bridge the gap between theory and practice through its innovative-ly transformative programmes, which include mentorship, educational programmes, trainings, and research. Nof and Nour’s conversation took place in November 2019 and was structured by questions sent to them in advance by Elena Fiddian-Qasmiyeh. What follows is a transcript of the conversation edited by Elena Fiddian-Qasmiyeh and Mette L. Berg.
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Drexler-Dreis, Joseph. "Decolonial Theology in the North Atlantic World." Brill Research Perspectives in Theology 3, no. 3 (September 16, 2019): 1–88. http://dx.doi.org/10.1163/24683493-12340007.
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Abstract This essay develops a response to the historical situation of the North Atlantic world in general and the United States in particular through theological reflection. It offers an overview of some decolonial perspectives with which theologians can engage, and argues for a general perspective for a decolonial theology as a possible response to modern/colonial structures and relations of power, particularly in the United States. Decolonial theory holds together a set of critical perspectives that seek the end of the modern/colonial world-system and not merely a democratization of its benefits. A decolonial theology, it is argued, critiques how the confinement of knowledge to European traditions has closed possibilities for understanding historical encounters with divinity, and thus possibilities of critical reflection. A decolonial theology reflects critically on a historical situation in light of faith in a divine reality, the understanding of which is liberated from the monopoly of modern/colonial ways of knowing, in order to catalyze social transformation.
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Gómez Sánchez, Davinia. "Transforming Human Rights through Decolonial Lens." Age of Human Rights Journal, no. 15 (December 15, 2020): 276–303. http://dx.doi.org/10.17561/tahrj.v15.5818.
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This article problematizes the Human Rights conceptualization embodied in the International Human Rights Law corpus. It considers human rights as a Western construct rooted in a particular historical context, located in a specific ideological background and grounded in a concrete socio-cognitive system. Thus, in disregard of features of non-dominant cultures, the mainstream human rights grammar became a discourse of empire. Building on TWAIL and decolonial theory, this article challenges that hegemonic human rights discourse while providing a justification for incorporating other conceptualizations of rights through an inter-epistemic conversation with alternative world-views.
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Cumpsty, Rebekah. "Speculative Aetiology in Namwali Serpell’s The Old Drift: Towards a Decolonial Critique of History and Human." Gothic Studies 24, no. 3 (November 2022): 246–60. http://dx.doi.org/10.3366/gothic.2022.0140.
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Namwali Serpell’s The Old Drift (2019) yokes together human, technological and ecological shifts in a sinister speculative register. While it seemingly corresponds to the posthuman Gothic, this framing is insufficient to describe gothic presentations of the postcolony where people are treated as inhuman surplus. Posthumanist approaches risk reinscribing the dehumanizing discourses that sustain coloniality as a social and environmental organization. The novel presents a two-fold decolonial critique. First, it irreverently rehearses Eurocentric Zambian history and the gothic tropes that enlivened it, only to decentre this account for a decolonial aetiology voiced by a mosquito hive mind. Second, given that history is a story of how the ‘human’ came to be, the figures of biological excess unsettle the colonial category ‘human.’ These interwoven strands of decolonial critique unseat colonial evolutionary teleology in favour of a plural, multispecies aetiology, best read through a decolonial ecoGothic lens that exposes coloniality as both an ecological and social project.
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Banda, Maria Matildis. "Konstruksi Latar dalam Fiksi Etnografis Orang-Orang Oetimu." Stilistika : Journal of Indonesian Language and Literature 1, no. 1 (October 17, 2021): 19. http://dx.doi.org/10.24843/stil.2021.v01.i01.p02.
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This paper examines the setting construction in the ethnographic fiction of Orang-Orang Oetimu by Felix K. Nesi. Analytical descriptive methods, oral tradition, narratology, and setting theory were used to answer questions about: colonial and decolonial settings, socio-educational, ethnographic, and military violence setting. The results depict that the colonial and decolonial grounds left scars on the nation, which experienced previous neglect and alienation in their land. This long-experienced trauma affects massive social, education, and military violence behaviors. In addition, colonial and decolonial history also intersects with ethnographic, mainly traditional beliefs about local history and myths about “sifon,” which is a tradition of having sex after circumcision. Unpredictable and irreversible patterns of colonial, decolonial, and ethnographic settings are also shockingly strengthening the plot, proofing that the well-constructed set produces quality and innovative story, narrative, and narrating.
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Na’puti, Tiara R., and Joëlle M. Cruz. "Mapping Interventions: Toward a Decolonial and Indigenous Praxis across Communication Subfields." Communication, Culture and Critique 15, no. 1 (November 29, 2021): 1–20. http://dx.doi.org/10.1093/ccc/tcab064.
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Abstract Engaging organizational communication and rhetorical studies subfields, we develop a case for decolonial and Indigenous approaches that offer texture and depth. In the process, we flip the existing topographic “map” of the field and shift Eurocentric canons undergirding cultural and critical Communication Studies. Drawing on vignettes from our fieldworks, we argue for a decolonial critical intervention to affirm marginalized voices, experiences, and theories. Our focus demonstrates how Indigenous methods and decolonial theories advance more responsible engagements with Indigenous epistemologies. Providing a theoretical challenge to the occlusion of indigeneity, we offer a conceptual praxis-oriented mode of theory building that engages communities toward creating Indigenous Communication futures.
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Avalos, Natalie. "The Metaphysics of Decolonization." CLR James Journal 27, no. 1 (2021): 81–99. http://dx.doi.org/10.5840/clrjames2021111584.
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Decolonization is synonymous with liberation. It is invoked in multiple overlapping geopolitical projects that demand both the undoing of imperial-colonial structures and the amelioration of their effects. In his essay “Decolonizing Western Epistemology/ Building Decolonial Options,” Walter Mignolo describes decoloniality as a double-faced concept. Decolonization is a geopolitical project while decoloniality is an epistemological, political, and ethical process that enables decolonial futures (Mignolo 2011, 20). In this way, decoloniality is an analytical that critiques coloniality but also a generative utopian project that relies on decolonial epistemologies to materialize these futures. Like settler colonialism, coloniality is a structure that exceeds colonization and capitalism, expressing itself as modernity. It is the epistemic and hermeneutical processes of decoloniality that reveal ways of living and being—what Mignolo calls “living in harmony and reciprocity”—that ultimately build a nonimperial, noncapitalist world (Mignolo 2011, 25). In this article I put decolonial theory in conversation with Indigenous articulations of decolonization and religious life to illustrate what Indigenous decolonial futures may look like. I argue that reclamations of Indigenous metaphysical life regenerate Indigenous ontologies (intersubjective personhood) in ways that not only secure decolonial futures but also heal historical trauma, which can be understood as ontological dispossession.
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Poray-Wybranowska, Justyna. "Unthinking Mastery: Dehumanism and Decolonial Entanglements." Contemporary Women's Writing 13, no. 1 (December 12, 2018): 112–13. http://dx.doi.org/10.1093/cww/vpy026.
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Costinescu, Ion Matei. "Review essay Modernitatea tendenţială. Reflecții despre evoluția modernă a societății, Editura Tritonic, București, 2016. Constantin Schifirneţ." Sociologie Romaneasca 18, no. 2 (November 11, 2020): 221–25. http://dx.doi.org/10.33788/sr.18.2.20.
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This review essay examines the theory of tendential modernity, elaborated by Constantin Schifirneț, through the lens of decolonial theory. It attempts to put these two macrosociological paradigms into a critical dialogue.
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Duncan, Rebecca. "Introduction: Decolonising Gothic." Gothic Studies 24, no. 3 (November 2022): 219–27. http://dx.doi.org/10.3366/gothic.2022.0138.
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This introduction to the special issue – ‘Decolonising Gothic’ – provides an overview of major existing approaches to gothic in the international context – namely postcolonial- and globalgothic – and highlights developments in contemporary Gothic production that demand a critical shift beyond these frameworks. The article outlines decolonial thinking as one productive response to this situation, and reflects both on what it might mean to ‘decolonise’ Gothic Studies, and on Gothic fiction’s own decolonising possibilities. The article concludes by introducing the essays collected in the special issue, foregrounding how each takes up the questions of decoloniality and decolonising in relation to gothic imaginaries from different regions of the world.
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Zambrana, Rocío. "Sensorial Errancy in Decolonial Key." Small Axe: A Caribbean Journal of Criticism 26, no. 2 (July 1, 2022): 144–53. http://dx.doi.org/10.1215/07990537-9901710.
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This reflection on Ren Ellys Neyra’s The Cry of the Senses: Listening to Latinx and Caribbean Poetics (2020) engages their reading of Beatriz Santiago Muñoz’s cinema, paying particular attention to sensorial actualities that offer apprehension of the past of colonial violence that is the present. It focuses in particular on Santiago Muñoz’s Otros Usos (2014), which specifically explores Vieques, Puerto Rico. To apprehend the past that is the present requires indexing the continuity of the plantation economy, and thus its racial order, in the military complex, in the tourist economy, and in the current rounds of colonial settlement through tax haven conditions in the realm of real estate. The essay shifts the language of anticolonial sensorial errancy to decolonial sensorial errancy to focus on the forms of “slow violence” of economic invasion/ control, the productivity of which presses us to attend to the forms of insidious, ubiquitous racial violence they represent.
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Dibavar, Aytak. "(Re)Claiming gender: A case for feminist decolonial social reproduction theory." Global Constitutionalism 11, no. 3 (November 2022): 450–64. http://dx.doi.org/10.1017/s2045381721000216.
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AbstractThis article argues that the tokenistic appropriation of categories such as gender and race have deprived them of their radical and transformative political and practical roots while facilitating their commodification as a luxury product that is consumed by the depoliticized and privileged. Such (ab)use of gender, as an analytical tool, similar to race and class, has been on the rise within progressive circles. However, with the rise of alt-right populism claiming to know and fight ‘feminism’, as well as the commodification of feminism by progressives, now more than ever a decolonial social reproductive theory is needed to help understand and delineate how women are oppressed in a plethora of intersectional ways based on race, class and ability among other traits, while engaging the specific material historical-constitutive structures, judicial-political and socio-economic dimensions of the world order, as well as the emergence of right-wing populism as white heteronormative backlash. This article argues for a feminist decolonial social reproductive theory that sees gender and racial hierarchy as part of capital’s dynamism (a product), which transforms the natural, social and material world, restructuring and evolving for the ordered extraction of surplus. Although this process may differ temporally and geographically, it nonetheless results in a constellation of class exploitation, governance and struggle that facilitates right-wing backlash and undermines the left’s response, thus obviating the need for decolonial social reproductive theory.
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DAIFALLAH, YASMEEN. "The Politics of Decolonial Interpretation: Tradition and Method in Contemporary Arab Thought." American Political Science Review 113, no. 3 (May 14, 2019): 810–23. http://dx.doi.org/10.1017/s000305541900011x.
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What is the relationship between interpretive methods and decolonizing projects? Decolonial thinkers often invoke pre-colonial traditions in their efforts to fashion “national cultures”— modes of being, understanding, and self-expression specific to a de-colonizing collectivity’s experience. While the substantive contributions of precolonial traditions to decolonial thought have received well-deserved attention in postcolonial and comparative political theory, this paper focuses on the role that interpretive methods play in generating the emancipatory sensibilities envisioned by decolonial thinkers. It draws on the contemporary Moroccan philosopher Mohammed ‘Abed Al-Jabri’s interpretive method to show that its decolonial potential lies in its “reader-centric” approach. This approach is concerned with transforming its postcolonial reader’s relationship to precolonial traditions, and not only with establishing the truth of historical texts or making use of their insights in the present as is more common in political-theoretical modes of interpretation. It does so through a tripartite process of disconnection, reconnection, and praxis.
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Lao-Montes, Agustin. "For a Genealogy of Decolonial Feminism: Living Archives of a Movement." Hypatia 37, no. 3 (2022): 582–600. http://dx.doi.org/10.1017/hyp.2022.46.
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The three volumes I am considering in this review essay constitute a living archive of the political and epistemic movement called decolonial feminism. Together, Tejiendo de Otro Modo: Feminismo, Epistemología, y Apuestas Descoloniales en el Abya Yala, Feminismo Descolonial: Nuevos aportes metodológicos a mas de una década, and Decolonial Feminism in Abya Yala, collect the principal contributions to the profoundly important production of critical theory and radical politics. The editors and contributors include a diversity of key figures in decolonial feminism, reuniting intellectual-activists mostly from Latin America and US Latinxs, a geohistorical landscape denominated Abya Yala, an Indigenous Kuna category that stands for “the territory of all of us.” The publication of this review essay as part of a special issue of Hypatia is a meaningful move because it was in this journal that María Lugones published her foundational articles on what she termed “the modern/colonial gender system,” as well as an invitation to cultivate decolonial feminism.
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Veselova, Irina. "Postcolonial theory and its Impact upon modern historical-anthropological research of Latin America." Исторический журнал: научные исследования, no. 4 (April 2021): 61–69. http://dx.doi.org/10.7256/2454-0609.2021.4.36489.
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The object of this research is the postcolonial theory, while the subject is its impact upon the historical, and namely, historical-anthropological research of Latin America. The author examines such peculiarities of post-colonialism as the problem of identification, the “oppressed”, the importance of linguistic component of scientific description, as well as the political bias of this direction. Attention is turned to the process of adaptation of postcolonial theory to Latin American scientific foundation; emphasis is placed on the fact that the region has its own tradition of interpretation of the colonial past that results in occurrence of the so-called phenomenon of decolonial turn within the Latin American humanities. Based on the comparative method and qualitative content analysis of the works dedicated to postcolonial theory, the author demonstrates the presence of a wide range of opinions of Latin American researchers on such concepts as “colonialism: and “Latin Americanism”. The conclusion is made that the intense discussion on the theoretical aspects of colonial and decolonial theory may underlie the new vector in the historical studies of Latin America. At the same time, decolonial turn alongside postcolonial theory, raise a number of questions, the solution of which is vital for the development of accurate methodology for further scientific research. For the Russian Latin American scholars, the new trends turn into a special challenge that should be considered in carrying out historical and anthropological research.
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(Jason D. Cummins, Apsáalooke), Awaachia’ookaate’, and Ethan Chang. "Safe Zones, Dangerous Leadership: Decolonial Leadership in Settler-Colonial School Contexts." Journal of School Leadership 30, no. 6 (October 28, 2020): 519–40. http://dx.doi.org/10.1177/1052684620951723.
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Recent studies of Indigenous educational leadership have contributed instructive conceptual insights to decolonize public schools. Building on these theoretical insights, we investigate the organizational and policy constraints leaders face when attempting to enact decolonial strategies. Combining “safety zone theory” and Critical Policy Analysis, we examine how one Apsáalooke educational leader, Cummins negotiated and challenged institutionalized practices delimiting “safe Indian-ness.” These include: (a) transactional, policy inscribed relations between schools and Native communities; and (b) tepid district implementation of pro-Native legislation, such as policies expressing a commitment to preserving Native American cultures. We convey how Cummins made, unmade, and remade new policy meanings through local leadership practices, such as creating more humanizing Apsáalooke-defined spaces for community-school engagements and orchestrating local pressure to move district leadership to fulfill policy commitments to serve Native students. Data includes 18 interviews with Apsáalooke tribal members, education policy texts, and collaborative auto-ethnographic memos. Based on these findings, we develop the notion of dangerous leadership: a decolonial leadership praxis that challenges settler–colonial conceptions of safety and negotiates material, communal, and personal threats that such acts of subversion tend to provoke. We conclude by discussing implications for dangerous leadership amid nonideal and constantly shifting settler-colonial school contexts.
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Gržinić, Marina, Tjaša Kancler, and Piro Rexhepi. "Decolonial Encounters and the Geopolitics of Racial Capitalism." Feminist Critique: East European Journal of Feminist and Queer Studies, no. 3 (2020): 13–38. http://dx.doi.org/10.52323/365802.
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In the summer of 2018 at the first Balkan Society for Theory and Practice workshop that took place in Prizren, Kosova, scholars, activists, and artists came together to engage in a very much needed debate about the past, present, and future of anti-capitalist politics, feminism, queer and trans* studies, critical race theory, postcolonial and decolonial critique in the context of the post-socialist Balkan countries and former Eastern Europe. The idea for this tri-logue came out of a late night and early morning conversations based on common concerns and collaborations that have taken various forms through years of exchange and engagement with one another. It is a discussion based on the questions posed in the open call for this special issue Breaking with Transition: Decolonial and Postcolonial Perspectives in Eastern Europe. To articulate some crucial critical points through this text, we speak about the conflicts and tensions, as well as the need to envisage important analytical turns and political tactics within our ongoing struggles against turbo-racializing capitalism.
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Milton, Viola c., and Hannelie Marx-Knoetze. "To listen with decolonial ears: Hein Willemse, hidden histories, and the politics of disruptive intervention." Tydskrif vir Letterkunde 59, no. 3 (September 18, 2022): 40–57. http://dx.doi.org/10.17159/tl.v59i3.13123.
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In this article, we canvass some of the ideas around Hein Willemse’s focus on hidden histories, conscious oppositionality, and literature that falls outside the canon, which began to coalesce following contemporary calls for decolonial approaches in the (South) African academy. While the decolonial turn has focused attention on shared histories within Global South contexts, it is through Willemse’s postcolonial teachings that we first came to understand the importance and meaning of reclaiming the lost African ontological space. This article is, therefore, located in postcolonial and decolonial scholarship in the sense that it is not driven by a particular method but rather by questions that emerged from larger social contexts. We draw on Willemse’s visionary understanding of the importance of hidden histories and what it might mean to listen with postcolonial and/or decolonial ears. This, amongst other things, requires an acute awareness of history, heritage, and legacies both in society and in the academy. We incorporate a random selection of his work to unpack how his disruptive intervention serves to reformulate the idea of Afrikaans and Afrikaans literature in ways that are more inclusive of those silenced by the apartheid project, including Africa and the Global South at large.
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Bohrer, Ashley J. "Toward a Decolonial Feminist Anticapitalism: María Lugones, Sylvia Wynter, and Sayak Valencia." Hypatia 35, no. 3 (2020): 524–41. http://dx.doi.org/10.1017/hyp.2020.20.
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AbstractThis article traces the centrality of capitalism in the work of three decolonial feminists: María Lugones, Sylvia Wynter, and Sayek Valencia. Elaborating on the role of capitalism in each of their work separately, I argue that each of these thinkers conceptualizes capitalism in a novel and urgent way, charting new directions for both theory and social movement practice. I thus argue that the decolonial feminist tradition holds crucial philosophical and historical resources for understanding the emergence of capitalism and its endurance.
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Ogunnaike, Oludamini. "From Theory to Theoria and Back Again and Beyond: Decolonizing the Study of Africana Religions." Journal of Africana Religions 10, no. 2 (July 1, 2022): 174–211. http://dx.doi.org/10.5325/jafrireli.10.2.0174.
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Abstract Many scholars have pointed out that African religious traditions are typically treated as “data” to be interpreted by academic theories, and not as interpretive theories in their own right, leading to calls for the development of “decolonial” or “indigenous theory” to redress this dynamic. Yet, with certain glowing exceptions, these efforts to “decolonize theory” typically attempt to employ the same Euro-American theories and paradigms to critique themselves and “translate” the theories of African religious traditions into the terms of these academic theories. Taking the traditions of Sufism and Ifá as case studies, I would like to argue that while both have sophisticated hermeneutics, theories, and doctrines, both traditions are something other than academic theories. Using analogies of language and language acquisition, this article explores how best to represent, translate, and teach the former (Sufism and Ifá) in the context of the latter (undergraduate and graduate education in “Western” academia).