Introduction: Race and Utopian Desire

Ventura, Patricia

doi:10.1007/978-3-030-19470-3_1

Cited by 2 publications

(1 citation statement)

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“…However, rather than aligning with Bell et al's project to think about a “utopian New University” (p. 852), we favor a Deleuzian “utopia of immanence, a never‐ending struggle against capitalism” (Michael‐Matsas, 2016, p. 89; see also Sliwinski, 2016), a permanent revolution that is absolute deterritorialization. Our own positionalities make it inappropriate for us to present imagined utopias as a step toward decolonization: the authors, all of European heritage, note that the imagined utopias of people(s) of European heritage have been a strong current in a coloniality that has produced a global dystopia (e.g., Sargent, 2016; Ventura, 2019).…”

Section: Methodsmentioning

confidence: 99%

Colonised minds and community psychology in the academy: Collaborative autoethnographic reflections

Drake

Jeffrey

Duckett

2022

American J of Comm Psychol

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We reflect on decolonization and in particular the process of decolonizing our own minds. We discuss the need for radical decolonization of psychology and for critique of community psychology's relationship to both psychology and the Academy, noting ways in which community psychology itself becomes appropriated for the colonizing project of the Academy. Using collaborative autoethnography (CAE), a method that involves “collaborative poetics,” which chimes with the emphasis on participatory research in community psychology and the decolonialist emphasis on rescuing repressed epistemologies, we review our own careers and identify ways in which our values have been compromised and our work assimilated into wider colonizing and oppressive practices that sustain the modern university. We conclude that community psychology can only decolonize if it is positioned in an agonistic relationship to mainstream psychology and exists as a radical, explicitly political, and ethical practice outside the Academy. The message of the decolonization and disalienation movements is that the biggest barrier to our effectiveness, and to social justice, is the fascism of our minds. Succumbing to the power and privilege embedded in the Academy and the oppressive and colonizing practices that sustain it conflicts with community psychology's purported values.

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Section: Methodsmentioning

confidence: 99%

Colonised minds and community psychology in the academy: Collaborative autoethnographic reflections

Drake

Jeffrey

Duckett

2022

American J of Comm Psychol

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Feminist Dystopia and Reality in Louise Erdrich’s Future Home of the Living God and Leni Zumas’s Red Clocks

Martínez-Falquina

2021

The European Legacy

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This article examines two recent examples of feminist dystopias: Louise Erdrich'sFuture Home of the Living God (2017) and Leni Zumas's Red Clocks (2018). True to their genre, these novels act as warnings, denouncing the patriarchal control over women's bodies and the capitalistic over-exploitation of nature. Strategically positioned between dystopia and realism, they recover and revise generic and thematic conventions and propose relationality and solidarity of humans and the natural world as the best way to redress patriarchal and capitalist abuse. All in all, these feminist dystopias offer an opportunity for reflection on the intersections of current forms of literary feminism and transmodernity.

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Introduction: Race and Utopian Desire

Cited by 2 publications

References 10 publications

Colonised minds and community psychology in the academy: Collaborative autoethnographic reflections

Colonised minds and community psychology in the academy: Collaborative autoethnographic reflections

Feminist Dystopia and Reality in Louise Erdrich’s Future Home of the Living God and Leni Zumas’s Red Clocks

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