This class is an advanced introduction to the broad topic of coloniality and decoloniality. It is an interdisciplinary class in nature, with a heavy focus on historical, theoretical, sociological and anthropological readings. The class starts with an introduction of some key concepts on coloniality and decoloniality, such as the colonial and the post-colonial and the de-colonial, as well as the meaning and the nature of the colonial structure and the centrality of race in the colonial project. The class is divided into four parts. The first part is examining some examples from different historical waves of colonialisms such as the colonialism of the "new" world, and the scramble for Africa, with a brief examination of some selected cases. The second part is the study of some of the key approaches to study colonialism and imperialism, such as the Marxist approaches, post-colonial theory, indigenous perspectives, the black radical tradition and sociological approaches. The third part is an examination of the key types of colonialisms such as settler-colonialism, and imperialisms/new imperialism, as well as some of the key problematics in the field as the relationship between the state and the colonial project and the gendered nature of colonialism and imperialism. The class concludes with the study of decoloniality as a theoretical approach and as a praxis.

Geographers have long reflected on our discipline's colonial history. Both Indigenous and non‐Indigenous geographers have discussed ways of engaging Indigenous geographies and sought new ways of opening and expanding spaces for Indigenous peoples and Indigenous ways of knowing and being in our discipline. Like many social scientists, geographers name and frame this work in different ways; of late, decolonizing concepts and practices are increasingly deployed. As documented by especially Indigenous scholars, however, the discipline has yet to achieve much semblance of decolonization. This paper takes as a starting point that, despite good intentions, efforts at decolonizing geography are inherently limited because colonization continues to structure the field of geography and the academy more broadly. We begin by placing ourselves in conversations about Indigenous geographies and colonial violence, using this placement as a jumping off point for discussing ways geographers past and present approach decolonization. We pay particular attention to ways theories and articulations about decolonization may be falling short. Second, we offer a critical analysis of decolonization in relation to settler colonial power, including theories and praxes of engaging Indigeneity and Indigenous peoples and places. We discuss Indigenous geographies, what they mean, and to whom they have those meanings. We then turn to Indigenous knowl- edges and Indigenous ways of being and living in the world, problematizing how within more purely conceptual realms and often by non‐Indigenous peoples and geographers, these can be uncoupled or disconnected from ways decolo- nization is circulated and lived. We conclude with cautions and suggestions, based especially on provocations of Indige- nous scholars, about ways geographers might unsettle our work in ongoing efforts toward decolonizing our discipline.

A piece that was recently translated to German, French, Spanish and Swedish. This version was published in 2007. A renewed interest on "delinking" and questions bing asked frequently made me think in re distributing this piece

Journal of Commonwealth & Postcolonial Studies, 2018

During the 1990s, various disciplinary debates took place within Latin Americanist circles regarding whether Latin America indeed falls under the category of the postcolonial. Many argue that Latin America, being a former Spanish colony, has, ultimately, very little in common with the conditions and legacies of colonization as elaborated by British and French postcolonial critics and theorists. These discussions went on for years, and in many ways have never ceased. As a result of these rather unresolved debates Latin America never fully obtained critically as a site of postcolonial inquiry. Instead, the field came to see what is now known as decolonial theory, and not postcolonial thought, emerge over the past twenty years as an increasingly prominent analytic approach for the study of Latin America's colonial legacies. Defined in opposition to postcolonialism, which many Latin Americanist critics found to be still too imbedded within the Western critical tradition, "Decoloniality" or the "decolonial option" came to serve as the name for a theoretico-political paradigm promoting indigenous, aboriginal, or other previously colonized and relegated modes of knowledge as a means to challenge Western Reason's claim to universality. Walter Mignolo differentiates between the two in the following way, "decolonial thinking is differentiated from postcolonial theory or postcolonial studies in that the genealogy of these are located in French post-structuralism more than in the dense history of planetary decolonial thinking ("Epistemic Disobedience" 46). While this distinction is carried out somewhat tautologically, the point made is that while postcolonial theory continues to rely heavily on certain strands of post-structural thought, decoloniality claims not to. Through concepts such as border thinking, delinking (Walter Mignolo), transm odernity (Enrique Dussel), and the coloniality of pow er (Anibal Quijano) decoloniality positions itself as a uniquely non-eurocentric critical tradition that diverges from and aims to surpass other prominent theoretical models such as Marxism, deconstruction, as well as postcolonial theory itself. Within various fields and disciplines, ranging from literary and cultural studies to history and anthropology, the decolonial option has become established as a methodological platform and has been heralded by some as a revolutionary paradigm for the cultural and political emancipation of formerly colonized cultures from western modes of knowledge and power.

Essay on Decolonial Thought in conversation with Frantz Fanon, Aimé Césaire, Chela Sandoval, Walter Mignolo, Lewis Gordon, among others. Themes include Decolonizing the University; Decolonial Aesthetics; Coloniality; Decoloniality.

Calidoscópio

"Coloniality, modernity, decoloniality A new introduction to the second edition of *Unbecoming Modern*, 2019

In this new introduction, we propose to undertake three tasks. Each of these moves imaginatively extends and critically supplements the discussion in the earlier introduction to the volume. These considerations crucially concerned the pressing requirements of: (1) historically grounding colonialisms; (2) adequately specifying the terms of modernity; and (3) prudently addressing the imperatives of power and difference in critical endeavor. Unsurprisingly, on offer ahead are deeper historical specifications of colonial cultures, succinct understandings of the contradictions of modernity as well as the contentions of its subjects, and prudent readings of de-colonial claims. These themes are reflected in the title of this introductory essay. After this prologue, they are presented as an act in three scenes, followed by an epilogue.

Kronos, 2021

Decoloniality emerged in the last two decades as a new mode of critique against colonialism and coloniality. While its insights are inspired by dependency and postcolonial theories, decoloniality challenges them both, particularly their inability to depart with modern Western epistemology. Written in response to Arjun Appadurai's recent critique of On Decoloniality by Catherine E. Walsh and Walter D. Mignolo, this article attempts to articulate decoloniality's approach to epistemology and discourse analysis. Whereas Appadurai describes Walsh and Mignolo's position as an anachronistic attempt to "return to the precolonial past," this article underlines his inability to transcend the modern linear order of time.

Interfere, 2022

Occupying weapons factories to prevent the production of arms and generate radical theory as part of guerrilla activist research supporting Palestine. Subverting Brahminical Hindu supremacy which co-opts the language of decolonising to justify attacking and criminalising minorities, activists, and scholars in present-day South Asia and the diaspora. Understanding rap music as a generative epistemic site for counter-publics which resist policing and co-option. Engaging with the camera as a way of processing and documenting histories of oppression. Poetically resisting Irish epistemicide. Recovering political spirituality. Demanding material interventions from the University to generate praxes of pedagogical solidarity.