Tag: decolonization

Decolonial Praxis, Education and COVID-19: Perspectives from India

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).

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The Zapatistas’ “Journey for Life” and its Implications for a Global Solidarity

by Franca Marquardt

Meeting the Zapatistas

“We have given you the seeds of rebellion against colonialism and capitalism” – this is what the group of Zapatistas that visited us here in Leipzig announced on our last night together. I am still processing this important moment, one that now seems like a dream. But it was quite the opposite, something very real: a coming-together of worlds for the prospect of a global solidarity. The Zapatistas and their resistance against colonial capitalism have been an inspiration to me and to many fellow students and activists. I have never been to Chiapas or studied their political organisation in depth. But when I heard about this “journey for life” and the Zapatistas’ plan to travel to Europe and meet local movements, I was intrigued. As an anthropology student and social activist, I am constantly confronted with the impasse we face in our actions and reflections that are still contained within a limited, Eurocentric framework. Ultimately, a just transition cannot be advanced unless we take into account all voices and perspectives and form alliances between actors across the world. The journey of the Zapatistas, I thought, could be a chance to put these ideas into practice while dealing with socio-ecological issues in a way that considers local fights in a global context and provides the global movement with the most important tool: hope.

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Decolonising Development Research: Why it is urgently needed and what steps must be taken

by Aram Ziai

The endeavour of ‘decolonising’ is very much on vogue (not only, but also) in recent discussions and debates in academia and Higher Education. But what does this claim practically and tangibly entail for academia generally and development research and development studies specifically? In this blog, I want to  briefly outline what I see as eurocentric or even colonial structures in development studies in terms of its knowledge basis and its knowledge production before pointing to possible ways of decolonising development research.

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On feminist entanglements and white politics of knowledge

by Lisa-Marlen Gronemeier

This contribution is situated within the beginning of my un-learning the single feminist story and its underlying violence, which constitute whiteness in German universities’ gender studies departments. I argue that the dominant knowledge politics enforces and normalizes white feminists’ epistemic privilege as well as practices that are “considered ‘unmarked’ – yet unmarked only if viewed from the perspective of normative whiteness”. As white feminists, ‘our’ epistemic privilege is reproduced through specific knowledge politics that has as a referent white, middle-class, cis-female herstory and experience. Insisting on ‘gender’ as isolated meta-category, this politics upholds patriarchy as a universal and transhistorical phenomenon, whilst trivializing the enmeshment of power relations resulting from (neo)colonialism and racial capitalism. Disconnected from ‘other’ (her)stories of struggle, ‘our’ story is not only produced as normative; white feminists are also authorized as ‘natural’ inhabitant of gender studies departments, with the prerogative of speaking for, on behalf, and instead of ‘others’. Thereby, knowledge politics re-produces violence against knowledge holders and knowledges beyond white feminisms’ genealogy. As Audre Lorde diagnosed long ago, white feminists’ self-centeredness and ignorance signify that “only the most narrow parameters of change are possible and allowable”.

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LONG READ: An immanent critique of decolonisation projects

by Sunny Dhillon

The contemporary neoliberal university in the UK is necessarily unable to enact decolonisation. What the university may do, however, is cultivate an intellectual environment ripe to discuss the ongoing pervasiveness of colonialism. In other words, instead of ten point plans or toolkits to award ‘decoloniality’ scores to be highlighted in ‘inclusive’ marketing campaigns to attract historically underrepresented groups, staff and students ought to undertake a relentless critique of the contemporary university apparatus. Such a critique of existing social issues must be immanent, as opposed to transcendent. I argue that an immanent critique can be helpfully guided by the negative dialectics of the late Critical Theorist, Theodor W. Adorno.

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On Coloniality/Decoloniality in Knowledge Production and Societies

by Henning Melber

Social organisations tend to be based on asymmetric power relations – almost always, almost everywhere. Inequality characterises interaction both inside and in between societies. Class-based hierarchies, peppered by gender imbalances, sexism, racism, xenophobia, homophobia and many other forms of discrimination are the order of the day, both nationally as well as internationally. Colonial power structures and mindsets – understood as a hierarchical system imposing normative values which exclude and discriminate – remain almost always an integral part of any form of social reproduction, even when we believe that colonialism as a system in which foreign powers occupy and execute rule over other territories and people, is a matter of the past. Following such broad understanding, social reproduction tends to inherently maintain colonial structures, and individuals remain colonised subjects.

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How to be an ally? An ongoing (un-)learning journey

by Maren Seehawer

“Indigenous and non-indigenous alliances cut across localities, nations, and continents” and the struggle for decolonisation and “recovering indigenous peoples’ identities … knows no borders”, writes Norwegian professor Anders Breidlid in his (2013) book Education, Indigenous Knowledges, and Development in in the global South.

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Beyond human rights ‘promotion’: reimagining the EU-South Caucasus relation

by Laura Luciani

The EU’s policies of human rights ‘promotion’ in the South Caucasus region are loaded with coloniality. Rather than projecting a pre-set agenda with homogenising outcomes, the EU should recognise the ‘right to opacity’ of South Caucasus communities and create space for locally meaningful, emancipatory claims to emerge.

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Feminist Letters Crossing Borders – Cartas feministas atravessando fronteiras

by Gabriela Monteiro and Ruth Steuerwald

Brasília, February 9th, 2020

Hi, my dearest German girl!

How I miss you. Here in Brazil, carnival is approaching and people are getting more agitated every day. Last week, I was in Salvador and the Blackest city outside Africa is still pulsating. The Iemanjá celebration[1] was happening on 02/02, a celebration that always touches me a lot. It’s also a festival which is full of problems and contradictions, with the presence of white tourists and photographers consuming what is sacred for Black people. Everything is very difficult, but as capoeira teaches us, we need to gingar[2] – and we can’t forget who is the real owner of the party. Never forget who we are.

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