Decoloniality

body-politics describes de-colonial technologies enacted by bodies who realized that they were considered less human at the moment they realized that the very act of describing them as less human was a radical un-human consideration.

That is not to say that scientific theories from evolution to neuroscience have nothing to say about the materiality of living organisms propelled by nervous systems, but there are many thou-sands of miles from there to reach a conclusion about ‘human natures’. Furthermore, sociogenesis locates its origins not in the creation of the world by God or... See more

Fanon’s dictum applies to the disciplines but also to the sphere of knowl-edge in general: the Negro of the Antilles, the Indian from India and from the Americas or New Zealand and Australia, the Negro from sub-Saharan Africa, the Muslim from the Middle East or Indonesia, etc., ‘will come closer to being a real human being in direct ratio to his or... See more

As an honest liberal, you would recognize that you do not want to ‘impose’ your knowledge and experience but to ‘work with the locals’. The problem is, what agenda will be implemented, yours or theirs?

Who and when, why and where is knowledge generated (rather than produced, like cars or cell phones)? Asking these questions means to shift the attention from the enunciated to the enunciation.

. As we know: the first world has knowl-edge, the third world has culture; Native Americans have wisdom, Anglo Americans have science. The need for political and epistemic de-linking here comes to the fore, as well as decolonializing and de-colonial knowledges, necessary steps for imagining and building democratic, just, and non-imperial/colonial... See more

I would surmise, following Chatterjee’s argument, that what Foucault did not have was the colonial experience and political interest propelled by the colonial wound that allowed Chatterjee to ‘feel’ and ‘see’ beyond both Kant and Foucault

it seems urgent to me that the scientists in Africa, and perhaps more generally in the Third World, question themselves on the meaning of their practices as scientists, its real function in the economy of the entirety of scholarship, its place in the process of production of knowledge on a world-wide basis.

While recogniz-ing the ‘improvements’ in material conditions in some countries, such as laboratories, libraries, buildings, etc., he strongly argues that Third World countries are, economically, providing natural resources to industrial countries and, scientifically, providing data to be processed in the labora-tories (literal laboratories in the... See more