Decoloniality
Decoloniality is a school of thought that aims to delink from Eurocentric knowledge hierarchies and ways of being in the world in order to enable other forms of existence on Earth. It critiques the perceived universality of Western knowledge and the superiority of Western culture, including the systems and institutions that reinforce such perceptions. Decolonial perspectives understand colonialism as the basis for the everyday function of capitalist modernity and of imperialism.
Decoloniality emerged as part of a South America movement examining the role of the European colonization of the Americas in establishing Eurocentric modernity/coloniality according to Aníbal Quijano, who defined the term and its reach.
Foundational principles
Coloniality of knowledge
Coloniality of power
Colonialism as the root
The decolonial movement includes diverse forms of critical theory, articulated by pluriversal forms of liberatory thinking that arise out of distinct situations. In its academic forms, it analyzes class distinctions, ethnic studies, gender studies, and area studies. It has been described as consisting of analytic and practical "options confronting and delinking from the colonial matrix of power" or from a "matrix of modernity" rooted in colonialism.It considers colonialism "the underlying logic of the foundation and unfolding of Western civilization from the Renaissance to today," although this foundational interconnectedness is often downplayed. This logic is commonly referred to as the colonial matrix of power or coloniality of power. Some have built upon decolonial theory by proposing Critical Indigenous Methodologies for research.
Imperialism as the successor
Although formal and explicit colonization ended with the decolonization of the Americas during the eighteenth and nineteenth century and the decolonization of much of the Global South in the late twentieth century, its successors, Western imperialism and globalization perpetuate those inequalities. The colonial matrix of power produced social discrimination eventually variously codified as racial, ethnic, anthropological or national according to specific historic, social, and geographic contexts. Decoloniality emerged as the colonial matrix of power was put into place during the 16th century. It is, in effect, a continuing confrontation of, and delinking from, Eurocentrism.Coloniality of gender
Disobedience and de-linking
Decoloniality has been called a form of "epistemic disobedience", "epistemic de-linking", and "epistemic reconstruction". In this sense, decolonial thinking is the recognition and implementation of a border gnosis or subaltern, a means of eliminating the provincial tendency to pretend that Western European modes of thinking are universal. In less theoretical applications—such as movements for Indigenous autonomy—decoloniality is considered a program of de-linking from contemporary legacies of coloniality, a response to needs unmet by the modern Rightist or Leftist governments, or, most broadly, social movements in search of a "new humanity" or the search for "social liberation from all power organized as inequality, discrimination, exploitation, and domination".Decoloniality
and Aimé Césaire contributed to decolonial thinking, theory, and practice by identifying core principles of decoloniality. The first principle they identified is that colonialism must be confronted and treated as a discourse which fundamentally frames all aspects of thinking, organization, and existence. Framing colonialism as a "fundamental problem" empowers the colonized to center their experiences and thinking without seeking the recognition of the colonizer—a step towards the creation of decolonial thinking.The second core principle is that decolonization goes beyond ending colonization. Nelson Maldonado-Torres explains, "For decolonial thinking decolonization is less the end of colonialism wherever it has occurred and more the project of undoing and unlearning the coloniality of power, knowledge, and being and of creating a new sense of humanity and forms of interrelationality." This is the work of the decolonial project that has epistemic, political, and ethical dimensions.
Aníbal Quijano summarized the goals of decoloniality as a need to recognize that the instrumentation of reason by the colonial matrix of power produced distorted paradigms of knowledge and spoiled the liberating promises of modernity, and by that recognition, realize the destruction of the global coloniality of power. Alanna Lockward explains that Europe has engaged in an intentional "politics of confusion" to conceal the relationship between modernity and coloniality.
Decoloniality is synonymous with decolonial "thinking and doing", and it questions or problematizes the histories of power emerging from Europe. These histories underlie the logic of Western civilization. Thus, decoloniality refers to analytic approaches and socioeconomic and political practices opposed to pillars of Western civilization: coloniality and modernity. This makes decoloniality both a political and epistemic project.
Examples
Examples of contemporary decolonial programmatics and analytics exist throughout the Americas. Decolonial movements include the contemporary Zapatista governments of Southern Mexico, Indigenous movements for autonomy throughout South America, ALBA, CONFENIAE in Ecuador, ONIC in Colombia, the TIPNIS movement in Bolivia, and the Landless Workers' Movement in Brazil. These movements embody action oriented towards the goals expressed to seek ever-increasing freedoms by challenging the reasoning behind modernity, since modernity is in fact a facet of the colonial matrix of power.Examples of contemporary decolonial analytics include ethnic studies programs at various educational levels designed primarily to appeal to certain ethnic groups, including those at the K-12 level recently banned in Arizona, as well as long-established university programs. Scholars primarily with analytics who fail to recognize the connection between politics or decoloniality and the production of knowledge—between programmatics and analytics—are those claimed by decolonialists to most likely to reflect "an underlying acceptance of capitalist modernity, liberal democracy, and individualism" values which decoloniality seeks to challenge.
Decolonial critique
Researchers, authors, creators, theorists, and others engage in decoloniality through essays, artwork, and media. Many of these creators engage in decolonial critique. In decolonial critique, thinkers employ the theoretical, political, epistemic, and social frameworks advanced by decoloniality to scrutinize, reformulate, and denaturalize often widely accepted and celebrated concepts. Many decolonial critiques focus on reformulating the concept of modernity as situated within colonial and racial frameworks. Decolonial critique may inspire a decolonial culture that delinks from reproducing Western hierarchies. Decolonial critique is a method of applying decolonial methods and practices to all facets of epistemic, social, and political thinking.Decolonial art
Decolonial art critiques Western art for the way it is alienated from the surrounding world and its focus on pursuing aesthetic beauty. Rather than feelings of sublime at the beauty of an art object, decolonial art seeks to evoke feelings of "sadness, indignation, repentance, hope, solidarity, resolution to change the world in the future, and, most importantly, with the restoration of human dignity." Decolonial aesthetics "seek to recognize and open options for liberating the senses" beyond just visual senses and challenge "the idea of art from Eurocentric forms of expression and philosophies of the beautiful."Decolonial art may "re-inscribe indigeneity on the land" that has been obscured by colonialism and reveal alternatives or an "always elsewhere of colonialism." Graffiti can function as an open or public challenge to colonial or imperialist structures and disrupt notions of a contented oppressed or colonized people.
Notable artists include:
- Kwame Akoto-Bamfo : Creates sculptures and installations that reflect on the history of the Transatlantic Slave Trade and its impact on African communities.
- Maria Thereza Alves : Focuses on Indigenous and environmental issues, shedding light on the impact of colonization on Indigenous communities.
- Wangechi Mutu : Explores African identities and the interplay between tradition and modernity in a postcolonial context through painting, collage, and sculpture.
- Tracey Moffatt : Examines identities, stories, and representations of Indigenous populations in Australia, focusing on colonial and postcolonial themes.
- Yinka Shonibare : Utilizes African batik-printed fabrics and examines cultural identity, colonialism, and postcolonial issues through sculptures and installations.
Decolonial feminism
Marìa Lugones proposes that decolonial feminism speaks to how "the colonial imposition of gender cuts across questions of ecology, economics, government, relations with the spirit world, and knowledge, as well as across everyday practices that either habituate us to take care of the world or to destroy it." Decolonial feminists like Karla Jessen Williamson and Rauna Kuokkanen have examined colonialism as a force that has imposed gender hierarchies on Indigenous women that have disempowered and fractured Indigenous communities and ways of life.