fashionable path-dependencies that are said to have far surpassed the old colonial question—have emerged from colonial and supremacist epistemic, ontological, psychic, and institutional imperatives. What binds us are not impotent global institutions that were
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Marcos S. Scauso, Garrett FitzGerald, Arlene B. Tickner, Navnita Chadha Behera, Chengxin Pan, Chih-yu Shih, and Kosuke Shimizu
decolonization, must grapple with the enduring effects of epistemic and ontological erasure on ancestral economic, social, cultural, and political practices. For many indigenous communities, the current crisis must be understood as the continuation of centuries
Barbara Prainsack
if I had been socialized to focus on what people have in common. In sum, solidarity is characterized by symmetry between people in the moment of enacting mutual support. This symmetry is not an ontological statement about the configuration of our
Milja Kurki
forms of living, or silence? 3. Democracy in a pluriverse. Anthropocene authors show an interest in thinking through the “ontological turn.” If the world consists of multiple (overlapping?) worlds—rather than “one world”—how do worlds speak to each