by Adriana Cancar
Recently I was part of a quite special Summer School and when I look back at it, I especially remember the feeling of trust – trusting each other to listen, to understand as far as possible, to comprehend, to speak, to respond, to feel with each other, to sit in silence together.
Broadly framed by concepts, theories and debates of and around ‘decolonization’ and ‘development critique’ the Summer School was attempting to confront and question hegemonic narratives and naming the most problematic aspects of growth and development imperatives and promises.
Continue reading “On Creating Spaces of Unlearning”
by Sayan Dey
In 2006, the Ministry of Education in Bhutan launched what is officially known as the Green School System. One of the many purposes of introducing this green education system was to counter the mainstream modern/colonial knowledge systems that are anti-ecological, self-profiting and capitalistic in nature, and to build knowledge systems that are centered on the existential and functional values of the natural environment.
Continue reading “Ecocentric pedagogies and green scholarships: Towards green academia”
by Jeevika Vivekananthan
I have been scribbling words and calling them poems since I was a kid. It is my preferred method to communicate complicated topics and complex emotions that I cannot express or explain otherwise. These days I also create poetry on a mode of reflexivity when I get frustrated by the content I interact with as part of my academic reading and research. In the creative space of poetry, I can position myself in relation to my lived and living experience and reflect on the knowledge I come to interact with, mostly essentialised or reductive, in the form of a concept, theory or evidence. Unlike the nature of typical academic writing, poetry gives me the freedom to interact, relate, reflect, contest and imagine the phenomena of my interest.
Continue reading “Diaspora Humanitarianism- A Poetic Expression”
by Sara C. Motta
Whiteness is the sea not the shark: it is the very onto-epistemological embodied and aesthetic grounds of (im)possibility of our becoming human as racialised and feminised peoples in the current matrix of Power and Institutions/ality. As Sara Ahmed (2007, 150) foregrounds ‘it is what coheres the [modern/colonial]world’.
Continue reading “POLYLOGUES AT THE INTERSECTION(S) SERIES: Political genealogies (m)otherwise: on how we talk in pluridiverse decolonial ways, with threads of our own making and held in/as our own territories”
by Maren Seehawer
The decolonising academia movement came to Norway not in form of student protests, but as a – pretty heated – feuilleton debate between academics. During summer 2018, there was strong disagreement between those for whom the inclusion of multiple voices violates the principle of professionalism and is contrary to the whole idea of academia and those who argue that decolonisation, will bring about more complex and nuanced perspectives about the world and thereby, in fact, lead to more robust knowledge generation. Last year, I was asked by a colleague to teach two classes on this debate in one of my institution’s social science bachelor programmes. As part of my classes, the students discussed whether and, if so, how, coloniality found expression in the courses they attended. From this exercise, it was a short way to reflecting on, and introducing some first tentative changes to, the courses which I am responsible for myself.
Continue reading “To crash or not to crash the canon? Seeking to address coloniality in a one-year social science programme in Norway”
by Sebastian Garbe
When thinking about international solidarity from a perspective in the Global North, contemporary struggles or revolutionary movements in the Global South of stateless groups like the ones of the Zapatistas, the Kurds, or the Palestinians come to our mind. Going back to the 20th century, we might connect international solidarity with socialist and national liberation movements of the Tricont from Cuba and Nicaragua, over Algeria and Angola, to Vietnam. But the historical struggle of the Indigenous Mapuche for autonomy, self-determination and territory in today’s Chile and Argentina do not play a major role as a frame of reference.
Continue reading “Weaving Solidarity – Decolonial Perspectives on Transnational Advocacy of and with the Mapuche”
by Aftab Nasir
Any traditional wisdom, be it Vedic, Aztec, Buddhist, Sufi, etc., while withstanding their key differences, seem to converge in a message, i.e., all of us are different from each other and from mother nature; yet one with each other and with her in the same instance. By definition, a paradox is a a statement or proposition which, despite sound (or apparently sound) reasoning from acceptable premises, leads to a conclusion that seems logically unacceptable or self-contradictory. The paradox is at full play around us. In our own little worlds, we want to support climate change while enjoying the “luxuries” of a comfortable life that comes at the expense of injustice done to the environment. We detest war but trade with those waging them even when we know that territorial claims of the past century produced nothing but unprecedented scale of violence, and we witness yet another unfolding of war on the horizons. Though the current injustice received justified media coverage, we see many such wars happening in many parts of the world that go unnoticed as they don’t produce the click bits of a scale of the current crisis happening in Ukraine.
Continue reading “Spaces of Confused In-Betweenness: The Paradoxes of Life and Decoloniality”
by Arudra Burra
I teach philosophy at the Indian Institute of Technology-Delhi. My teaching reflects my training, which is in the Western philosophical tradition: I teach PhD seminars on Plato and Rawls, while Bentham and Mill often figure in my undergraduate courses.
What does it mean to teach these canonical figures of the Western philosophical tradition to students in India? I have often asked myself this question. Similar questions are now being asked by philosophers situated in the West: Anglophone philosophy, at least in the analytic tradition, seems to have arrived at a late moment of post-colonial reckoning.
Continue reading “The Lamps in our House: Reflections on Postcolonial Pedagogy”
An Interview with Sayan Dey
by Hadje Cresencio Sadje
Background: Since the global outbreak of COVID-19 on December 2019, there have been 271.963.258 confirmed cases, including 5.331.019 deaths, reported to World Health Organisation (WHO, 2021). To address the ongoing challenges of the global pandemic, various governments and non-governmental organisations agreed to continue and strengthen cooperation to address the devastating ripple effects of the COVID-19 (Amaya, 2021). Despite these efforts, the impacts of COVID-19 pandemic have posed unprecedented challenges, especially to the poorest, most vulnerable, and marginalized groups. COVID-19 has disproportionately affected racial, ethnic minority, and marginalized groups (Tai et. Al, 2020). According to recent studies, the poorest, most vulnerable, and marginalized groups are left far behind (IFRC, 2021; Economic Policy Institute, 2020).
Continue reading “Decolonial Praxis, Education and COVID-19: Perspectives from India”
by A.B. Godfreed
put this trite piece
let it loose to go
where you are
Continue reading “Makoma Asεm (Affairs of the Heart)”