#decolonial thinking

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"Instead of generating guilt, I think it would be wonderful if this type of exhibition could bring across the poverty of the position of whiteness—and it is crucial here that we address and understand whiteness as a social-historical position and not as a racial category. While it might be the most powerful and privileged position in terms of material wealth and political power, it is for sure a very impoverished one. María Lugones and Toni Morrison help us to think of the condition of privilege, particularly of white masculinity, as grounded in a power over others, of making others inferior. It is a subjectivity that manifests itself through the dominant difference vis-a-vis the colonial difference. Whiteness is very impoverished in its experience of the world and its relation to others because it believes the false idea that the individual is self-sufficient. I think once whiteness understands that it lives in an enclosure and in the reduction of experience, it can see the great benefits of engaging with the decolonial and the plural connection to other worlds, of becoming more than a single self. In my pedagogies, I see my white students here in the Netherlands going through a process of humbling and recognition of how their condition of privilege is also one of extreme poverty in terms of being separated from earth, the communal, their own ancestral memories and the cosmological. They then begin to connect to worlds that are still in relation and see the possibility of becoming human in other ways. So I think in the colonial equation or the colonial difference between modernity and coloniality there are no winners. There is dominance and oppression, but the dominant side is a very poor thing that had to be dehumanised in order to become the dominant self. Its condition of indolence and indifference towards the suffering of others enables its own privileges and pleasures." - Rolando Vazquez - Decolonial aesthesis: weaving each other

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Get Informed! On the blog Racism & National Consciousness you can find a collection of great essays and books in PDF format on various topics.

Mohandas Karamchand Gandhi – Hind Swaraj

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Edward W. Said – Orientalism

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Eduardo Galeano – Open Veins of Latin America

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Wilhelm Reich – The Mass Psychology of Fascism

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Ali Shariati – On the Sociology of Islam

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Ashis Nandy – The Intimate Enemy: Loss and Recovery of Self Under Colonialism

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V. Y. Mudimbe – The Invention of Africa

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Chinua Achebe – Things Fall Apart

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Vandana Shiva – Staying Alive: Women, Ecology and Survival in India

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Claude Alvares – Science, Development and Violence

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Gustavo Esteva and Madhu Suri Prakash – Grassroots Post-Modernism: Remaking the Soil of Cultures

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K. M. Panikkar – Asia and Western Dominance

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Ivan Illich – Deschooling Society

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Bonita Lawrence and Enakshi Dua – Decolonizing Anti-Racism

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Amilcar Cabral – National Liberation and Culture

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Edward Said – Zionism From the Standpoint of its Victims

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Edward W. Said – Representing the Colonized: Anthropology’s Interlocutors

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Edward Said – Orientalism Reconsidered

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Ella Shohat – Notes on the Post-Colonial

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Joseph Massad – The Ends of Zionism: Racism and the Palestinian Struggle

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Ngugi wa Thiong’o – The Committment of the Intellectual

ngugi-wa-thiongo-the-committment-of-the-intellectual

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Etienne Balibar – Strangers as Enemies. Further Reflections on the Aporias of Transnational Citizenship

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Ashis Nandy – The Invisible Holocaust and the Journey as an Exodus: The Poisoned Village and the Stranger City

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Ashis Nandy – History’s Forgotten Doubles

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Ashis Nandy – The Twilight of Cetitudes:Secularism, Hindu Nationalism and Other Masks of Deculturation

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Dipesh Chakrabarty – Postcoloniality and the Artifice of History: Who Speaks for “Indian” Pasts?

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Gyan Prakash – Orientalism Now

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Gyan Prakash – Science “Gone Native” In Colonial India

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Ranajit Guha – The Migrant’s Time

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Gyanendra Pandey – Writing About Hindu-Muslim Riots in India Today

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Gauri Viswanathan – Literacy and Conversion in the Discourse of Hindu Nationalism

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Veena Talwar Oldenburg – The Case of the Courtesans of Lucknow, India

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M. Jacqui Alexander – Colonialism and its Contemporaries: Feminist Reflectionson the State of War and the Meaning of Solidarity

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M. Jacqui Alexander – The Politics of Law, Sexuality, and Postcoloniality in Trinidad and Tobago and the Bahamas

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Chandra Talpade Mohanty – Under Western Eyes: Feminist Scholarship and Colonial Discourses

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Chandra Talpade Mohanty – US Empire and the Project of Women Studies

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Joan Scott – Gender: A Useful Category of Historical Analysis

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Philippa Levine – Orientalist Sociology and the Creation of Colonial Sexualities

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R. W. Connell – The State, Gender, and Sexual Politics

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Varda Bustyn – Masculine Dominance and the State

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Joy James – Democracy, Race and Imprisonment

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Julia Sudbury – Celling Black Bodies: Black Women in the Global Prison Industrial Complex

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Catherine A. Mackinnon – Feminism, Marxism, Method, and the State: An Agenda for Theory

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Achille Mbembe – Necropolitics

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Benita Perry – The Postcolonial: Conceptual Category or Chimera?

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David Theo Goldberg – Modernity, Race, and Morality

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David Theo Goldberg – Racism and Rationality

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David Theo Goldberg – Raking the Field of the Discourse of Racism

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Johannes Fabian – Presence and Representation: The Other and Anthropological Writing

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Ward Churchill – The Bloody Wake of Alcatraz: Political Repression of the American Indian Movement during the 1970s

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Ward Churchill – “To Disrupt, Discredit and Destroy” The FBI’s Secret War against the Black Panther Party

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Ward Churchill – The Crucible of American Indian Identity: Native Tradition versus Colonial Imposition in Postconquest North America

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The text of Walter Mignolo’s Avenali lecture “Delinking: The Rhetoric of Modernity, the Logic of Coloniality, and the Grammar of Decoloniality” can be read as a manifesto that announces an extremely imaginative and ambitious project.

Mignolo announces nothing less than a radical critique of modernity that seeks to situate it within what he calls “coloniality.” By the term “coloniality,” he seems to designate something that is much wider than the related historical projects of imperialism and colonialism. It refers to an epochal condition and an epistemological frame that binds these historical projects to modernity in an inseverable manner. Mignolo suggests that a totalitarian idea of totality is a key feature of modernity. Modernity conserves itself as a totality by positing an “outside” of Europe and the North Atlantic that is excluded from modernity through a discourse of racism. The rhetoric of modernity therefore leads inevitably to a logic of coloniality. This frame also engulfs the present and underwrites much radical thought that occurs under the rubric of “emancipation,” including Marx’s idea of a proletarian revolution as well as Toni Negri and Michael Hardt’s idea of the multitude, but also varieties of post-structuralism, postmodernism, and postcolonial theory.

Read more here.

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Prof. Emerita Sylvia Wynter - IOJ Induction of Fellows Audio Response (by instituteofjamaica)

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Decolonial Thinking - Jermain Ostiana

I tried to familiarize myself with Decolonial Thinking but it’s been a conflictive ride. It’s really an oppressive experience when you can't get access to academic spaces while they talk about rupture and social transformation. Creating a new map of resistance for the underprivileged in Latin America, but at the same time oppressing them by locking them out of the sources that could liberate them. Pensamiento descolonial could offer unlimited open source access to articles, interviews, books, documentaries, workshops, works of art that can creatively inform common folks, in their own lingo, and break down what decolonial thought means, and the many ways they can envision it upon their communities.

However, it looks like they are swinging the master's tool to dismantle his house. I would like to read how the bottom people think about decolonial thinking in Latin America. The only case I can form an opinion on is our neighbor Venezuela, but I'm not sure if that would be labeled as decolonial, some things are, but some are just a new form of socialized capitalism. There are social changes happening in Bolivia, and Ecuador, Argentina but I would really like to have more info about it in order to describe it as decolonial thinking.

Not sure if I'm making myself clear here but I'm just trying to say that Latin America is going through changes and there are moments of decolonial thinking, but how it affects the marginalized and especially the Afrodescendientes and indiginos I don't know. Big question also is Tuesday when Puerto Rico has a referendum. Will Latin American decolonial thinking have an influence on the outcome? Is it (the referendum) a form of measuring power, which it was for all the Dutch territories? Are we aware of what's cooking in Lat-AM? Are we using these social transformations to our advantage?