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Benjamin describes a fiction as “a refashioning”, how do we understand this in the context of speculating worlds to come?

Benjamin considers themes of reparation and regeneration; how does her text engage with these themes? What is Benjamin asking us to do?

“The process of writing this world is also a response to the problem Petryna articulates around how we come to know or not know the facts about injury and violence. She describes the inadequacies of producing such knowledge, saying that ‘the heterogeneous facts of living that make up survivors’ stories of death and recovery have nowhere to live under dominant systems of knowledge’ (p. xvi), systems of knowledge such as bureaucratic record-keeping and statistical representations. In part, this is a call for new modes of representation and engagement that exceed the traditional bounds of academia—expanding what counts as knowledge.” : What might Benjamin be saying about knowledge (and where our records, thereof, end… think about our knowledge of colonialism, the transatlantic slave trade etc.)?

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-What does the positioning of Black Studies, as a discipline, tell us about about resistance within the university?

-Kelley notes, "Universities will never be engines of social transformation. Such a task is the work of political education and activism." Discuss.

-Kelley considers praxis in attending to Black students safety in the academy; how does trauma play a role in this discussion?

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“But history is not set in stone. It is a living discipline, subject to excavation, evolution and maturation. Our understanding of the past shifts. Our views on women’s suffrage, sexuality, medicine, education, child-rearing and masculinity are not the same as they were 50 years ago, and will be different again in another 50 years. But while our sense of who we are, what is acceptable and what is possible changes with time, statues don’t.” (Younge) What does this mean for our sense/imperative to decolonize our educational and public spaces?

What do the aesthetics of statues and memorized spaces tell us about interests, values and memories?

Can the Rhodes scholarship (and others like it) be a site of transitional rectification? Or must we abolish this legacy?

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Lugones: -What does Lugones mean by “the coloniality of gender”? How is decolonizing  gender a “praxical task"?

- “Thus, the colonial answer to Sojouner Truth is ‘no’” (745); what does   Lugones   mean by this?

Go:   -How do we understand theories that emerged from the metropole? How do   anticolonial social theorists challenge these limited conceptions of the self and the   social? Provide specific examples (3).

-We’ve spoken about solidarities and connective social theory as decolonial   throughout the module (think Bhambra’s connected sociologies, Santos’   Epistemologies of the South etc.), what does Go warn us against? What does he   suggest? What does it mean to move “beyond the canon… and canonization”?

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What critique(s) does the tutorial reading pose to Extinction Rebellion? What do the demands of Wretched of the Earth and others seem to call for?

What is important about the distinctions between Anthropocene, Capitalocene and Plantationocene?

What does climate justice have to do with epistemic hierarchy? How might contemporary climate action be changed by a decolonial perspective?

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against empire, connected
dismantle hierarchy: we redistribute,
discipline the discipline to a praxis of resistance
Connect the disparate, organise
language, decenter coloniality.

Our new worlds, expressed, implied
through Landback languages
a repatriation of knowing, seeing, being and doing
Incommensurable to the elsewheres, slipping just beneath the door

We collaborate against violence,
move toward liberation
Future as kinship, future as autonomous
Sovereign future, gay futures, free future, thriving future, anticolonial future:
We met it there, prefigured the communal
Established our choosings
In the university, in the world

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what would a decolonial future look like

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what would a decolonial future look like

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fully automated luxury gay space communism

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- Involve more scholars from the Global South (i.e. indigenous peoples)
- Performative nature of teaching (throwing in a POC scholar as an afterthought after white scholar's idea is established)
- Free uni/knowledge available for everyone

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Thinking Against Empire: anticolonial thought as Social Theory | LSE Online Event

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Project MUSE - Frantz Fanon and the Négritude Movement: How Strategic Essentialism Subverts Manichean Binaries

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In Black Skin, White Masks, Frantz Fanon recounts how his subjectivity as a colonized other was constructed and how a politics of white assimilation contributed to his self-fragmentation.1 With white social and cultural norms imposed at every turn, the black colonized subject must wear a white mask—…

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What's coming up for you right now?

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Add questions below!

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1) How does Bhambra engage with the concept/process of the West? What does the process of bifurcation do in theorizing the temporal and spatial implications of the West? Of “modernity”?

2) What is Bhambra’s critique of Beck’s cosmopolitan approach? What is Bhambra’s “provincialized cosmopolitanism”? Give an example of the kind of knowledge this might illustrate.

3) “For Burawoy, a global sociology constructed from above would be ignored or would ‘justify particularistic reactions and isolationist projects’ and, as such, ‘has to be constructed from below’ (2008: 442). In discussing the feasibility of such a ‘subaltern’ global sociology, however, he suggests that three questions need first to be answered: (1) whether there is a common project around which sociologists could unite; (2) whether there is a community of discourse within which to communicate; and (3) how to address the international inequalities that structure the social world (2008: 442) (13-14)”. How might “connected sociologies” and “epistemologies of the South” help us organize these necessitated common projects and discourses? What problems do we encounter in this organization?

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1) How is decolonization made into a metaphor, according to Tuck and Yang? (7)

2) “Numerous scholars have observed that Indigeneity prompts multiple forms of settler anxiety, even if only because the presence of Indigenous peoples - who make a priori claims to land and ways of being - is a constant reminder that the settler colonial project is incomplete (Fanon, 1963; Vine Deloria, 1988; Grande, 2004; Bruyneel, 2007).” Where does this text stand when we consider what indigeneity means, in relationship to settler colonialism?

3) Do local concepts of colonial equivocation complicate the process of understanding decolonisation? How do we then consider being the idea of “at risk” in structural hegemony (what could this mean re: addressing systemic inequalities)?

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1) What is epistemological hierarchy? How does it show up in Sociology as a discipline?

2) What ways do we make sense of the relationship between language and episteme, as we seek to decolonize/destabilize/reconstruct sociology? How does Fanon, for example, help us think about this?

3) How do Bhambra’s and Santos’ Epistemologies of the South and Connected Sociologies help us critically engage with social theory (and the social world) differently?

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Do you think the university classroom can be a site of decolonial praxis?

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-Prefiguring space in order to support redistributive justice
-Resisting colonial organisation in (post) apartheid South Africa
-Decolonising medicine; resisting epistemic hierarchy in medicine

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DECOLONISED EDUCATION EXPLAINED IN SIMPLE TERMS

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'Decolonization is Not a Metaphor': Best Practices to Support Indigenous Communities