From Discourse on Colonialism *

Césaire, Aimé

doi:10.4324/9781315843452-2

Cited by 162 publications

(227 citation statements)

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“…Decoloniality provides ex-colonized peoples a space to judge Euro-American deceit and hypocrisy and to stand up into subjecthood through judging Europe and exposing technologies of subjectivation. 86 It is a decoloniality that seeks to ask new and correct questions about the human condition, going beyond Euro-American-centric epistemology that deliberately posed some human problems wrongly to continue deception. Decoloniality exposes the fact that Euro-American epistemologies are exhausted opening an opportune moment for articulation of decolonial epistemologies from the South in an endeavor to attain cognitive justice.…”

Section: Rebutting Postcolonial Critiquementioning

confidence: 99%

Decoloniality as the Future of Africa

2015

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Decoloniality is not only a long-standing political and epistemological movement aimed at liberation of (ex-) colonized peoples from global coloniality but also a way of thinking, knowing, and doing. It is part of marginalized but persistent movements that merged from struggles against the slave trade, imperialism, colonialism, apartheid, neo-colonialism, and underdevelopment as constitutive negative elements of Euro-North American-centric modernity. As an epistemological movement, it has always been overshadowed by hegemonic Euro-North American-centric intellectual thought and social theories. As a political movement, it has consistently been subjected to surveillance of global imperial designs and colonial matrices of power. But today, decoloniality is remerging at a time when the erstwhile hegemonic Euro-North American-centric modernity and its dominant epistemology are experiencing an epistemological break. This epistemic break highlights how Euro-North American-centric modernity has created modern problems of which it has no modern solutions and how theories/knowledges generated from a Euro-North American-centric context have become exhausted if not obstacles to the understanding of contemporary human issues. This essay introduces, defines, and explains the necessity for decoloniality as a liberatory language of the future for Africa.

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Section: Rebutting Postcolonial Critiquementioning

confidence: 99%

Decoloniality as the Future of Africa

2015

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“…." 25 As Erhard Reckwitz argues, "there can be no identity without difference, just as much as we can only discern difference against a background of identity". 26 Colonial logic emerged out of nothing; it invents a fake undesirable other to recognize itself, but it has no authentic premise but rather a residual premise.…”

Section: Montesquieu Affirmsmentioning

confidence: 99%

“…into the habit of seeing the other as an animal, accustoms himself to treating him like an animal, and tends objectively to transform himself into an animal. 27 The very act of colonial practices degrades the colonialist who remains a residual subject of his own actions. As the saying goes, the only way you can keep someone in the gutter is to get down there with them: "a nation that colonizes .…”

Section: Montesquieu Affirmsmentioning

confidence: 99%

“…is already a sick civilization, a civilization that is morally diseased". 28 In a typical fashion, what Césaire means is that I have to be a barbarian to treat others in a barbaric fashion, a process that dehumanizes both master and subject into an object, "colonization=thingification". 29 Within the Negro's context, the mask othering was perpetuated through the symbolism of White is good vs. Black is evil.…”

Section: Montesquieu Affirmsmentioning

confidence: 99%

“…28 In a typical fashion, what Césaire means is that I have to be a barbarian to treat others in a barbaric fashion, a process that dehumanizes both master and subject into an object, "colonization=thingification". 29 Within the Negro's context, the mask othering was perpetuated through the symbolism of White is good vs. Black is evil. Blackness is a quality ascribed to the irrational as Kant seems to teach us in reference to a Black person, "This man was black from head to toe, a clear proof that what he said was stupid".…”

Section: Montesquieu Affirmsmentioning

confidence: 99%

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Pan‐Africanism and the Politics of History

Eze

2013

History Compass

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Africa is not a country! It is neither a homogenous socio‐cultural group nor a unanimous ethno‐political sovereign. How then could we speak of Pan‐Africanism without generating an ambiguous vernacular mode of identity formation deeply rooted in questionable intellectual claims grounded in politics of history? To make sense of our discourse, therefore, is to localize it within the context of its emergence. These context(s) are the Trans‐Atlantic era and colonial historicity with their associative epochs of subjective domination and shared responses of African peoples to this condition. Among other things, colonialism thrived through a denial of historical culture to non‐Western people(s) with a false promise of “civilizing” the barbarian – a strategy that evacuates all possibility of human enterprise. In Africa and in the African Diaspora, the “uncivilized” is also a non‐historical being of no consequence; an imposed misrecognition that enabled his/her objectification and domination. Pan‐Africanism emerged as a restorative agency in this struggle for freedom and dignity by offering a new pose of repudiation grounded in historical unity of the African experience.

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