been reinforced by global responses to COVID-19, a decolonial lens brings democratic vistas beyond these legacies into focus. In this brief article, we sketch some of liberalism's exclusions, indicating how ideal subjectivities (such as citizens) are
Marcos S. Scauso, Garrett FitzGerald, Arlene B. Tickner, Navnita Chadha Behera, Chengxin Pan, Chih-yu Shih, and Kosuke Shimizu
Nof Nasser-Eddin and Nour Abu-Assab in Conversation
Nof Nasser-Eddin and Nour Abu-Assab
the resources of other nations, and it is also an agenda that is used to portray the North as the haven, versus the South. Nof We are completely against that binary and that's why a decolonial intersectional feminist approach is very important when you
Reflections from Cambridge
Heidi Mogstad and Lee-Shan Tse
a transparent account of our experiences of grappling with and putting into practice a commitment to decoloniality ( Quijano 2000 ). We also address some of the political and intellectual debates at stake for us and our peers and colleagues with whom
Exploring Conceptualizations of Decolonial Love in Settler States
In this article, I weave together connections between notions of decoloniality and love while considering implications for decolonial praxis by racialized people settled on Indigenous lands. Through a community-based research project exploring land and body sovereignty in settler contexts, I engaged with Indigenous and racialized girls, young women, 2-Spirit, and queer-identified young adults to create artwork and land-based expressions of resistance, resurgence, and wellbeing focusing on decolonial love. Building on literature from Indigenous, decolonizing, feminist, and post-colonial studies, I unpack the ways in which decolonial love is constructed and engaged in by young Indigenous and racialized people as they navigate experiences of racism, sexism, cultural assimilation, and other intersecting forms of marginalization inherent in colonial rule. I uphold these diverse perspectives as integral components in developing more nuanced and situated understandings of the power of decolonial love in the everyday lives of Indigenous and racialized young peoples and communities.
Rhymes for Young Ghouls (2014), written and directed by Mi’kmaq filmmaker Jeff Barnaby, is primarily presented as a residential school “revenge fantasy.” Some critics and reviewers of the film value it for its pedagogical possibilities, arguing that the film occasions opportunity for dialogue between Indigenous and non-Indigenous audiences about the legacies of the residential school system. Yet, numerous decolonial scholars and activists understand that dialogue alone cannot effect the quality of decolonial justice needed in the wake of genocide. This article approaches the film as a saturated phenomenon and examines the kinds of radical phenomenological transformation that must occur, especially among non-Indigenous audiences, for decolonial imperatives to become legible. Beyond developing a more comprehensive historical panorama of the violence and legacies of the residential school system, this article calls for a kind of translation of experience occasioned by the film, one that dramatically subverts and transforms modalities of consciousness on which coloniality is predicated.
An Interview with Juliano Fiori
Elena Fiddian-Qasmiyeh and Juliano Fiori
right now challenge the liberal norms and institutions that have shaped the existing refugee regime and have promoted freer movement of people across borders. Can decolonial and anticolonial thinking provide a basis for responses to displacement and
Recentering the South in Studies of Migration
Eurocentrism by building on a range of long-standing theoretical and methodological interventions that can variously be posited as postcolonial, decolonial, and/or Southern in nature 4 (i.e., Anzaldúa 2002 ; Asad 1975 ; Connell 2007 ; Grosfoguel 2011
Culture, Life and Intersectional Identity in Israeli Druze Photography
In this article, I analyse a collection of photographs from the Israeli Druze village Daliyat al-Carmel during the summer of 2015. I locate these photographs of Druze life within the current movement of Israeli/Palestinian photography and mobilise this photographic archive as a form of decolonisation and visual critique relating to the Israeli state. Through a close analysis of photographs documenting residents and activities of Daliyat al-Carmel from the 1930s to the 1970s, I argue photographs of Druze unsettle dominant tropes within Israeli and Palestinian visual discourse. The result is the production of an expanded visibility, which nuances our understanding of Arab Israeli life after 1948 and the intersectionality of the Druze community in terms of culture and Israeli-Palestinian relationships.
Separating Heads and Bodies in Eastern Europe
What remains of the Soviet identity for those who grew up in an empire that started in the Baltic sea and ended in Kamchatka? What kind of post-Soviet cultural combos have been produced afterwards? Was it bizarre to listen to Led Zeppelin and Nirvana while being targeted with nuclear missiles from the West? In a retrospective way and engaging with the collective memory of his home country, Estonia, the author reflects on different narratives of Europeanisation, shame and peripherality and the way local people embodied them.
Diasporic Epistemology and the Decolonized Curriculum
Jovan Scott Lewis
’t my professor Black?’ and ‘Why is my curriculum white?’ the anti-colonial push is now directed towards those same institutions and the very heart of what had been their imperial imperatives: colonial curricula. In considering what a ‘decolonial