Recentering: Privileging the feelings, experiences, and perspectives of oneself and/or the majority group/nation/etc. rather than looking at systemic dynamics of inequality and violence, and discerning from there the actions needed to work toward developing healthier possibilities for coexistence (e.g.,

there is a vast array of possibilities of existence that are viable, but that are unthinkable or unimaginable within modernity. In this book, we refer to these possibilities as the “adjacent possible.”13

Lisa Feldman Barrett9 suggests a helpful new vocabulary to describe affective responses that can also be used within the bus methodology. This vocabulary is based on three criteria: 1) the levels of intensity or arousal of a sensation; 2) the levels of pleasantness or unpleasantness of this sensation; and 3) whether this sensation is depleting or

while most people believe that rich countries support poorer countries in their “development,” there is ample empirical evidence showing that it is the other way around.4 Most of the wealth of countries in the global north comes from and is sustained by historical and systemic processes of exploitation, resource extraction, land-grabbing, unfair

radical-reform space identifies social injustice as a product of exclusionary representation and inadequate redistribution—which then translates into questions about not only what we do in modern institutions (i.e., methodological concerns), but also how and why we do it (i.e., epistemological concerns). This

the demand for simple formulas and quick fixes, as much as we have been conditioned to crave them, was restricting our capacity to sit with the depth and the difficulty of the problem.

distinction between colonialism and coloniality proposed by Aníbal Quijano.11 While colonialism is often presented as the formal occupation and administration of lands and the subjugation of the original peoples of these lands, coloniality refers to the enduring manifestations of colonial relations, logic, and situations—even after the official

Remember that I lovingly don’t care about what you think, but I do care very deeply about our collective capacity to dig deeper, to relate wider, to engage in productive disillusionment, and to fall apart and together generatively, as we face the end of the world as we know it.

Tool 6: Generative Disillusionment and Exiled Capacities