Thursday, May 30, 2019

The Moribundity of Philosophy: "Decolonizing Political Concepts" Conference

   Postcolonial and decolonial thinkers and activists have spent the last decades unravelling the intellectual, political and structural legacies of colonialism and ongoing coloniality in our contemporary world. Political concepts are part of these legacies. The way academics define and use them is generally mediated by traditions of political thought marked by and even framed by coloniality. However, and despite the increasing and far-reaching work of postcolonial and decolonial research, this aspect of political concepts is still too often silenced or ignored in some academic settings. As a Centre for Citizenship, Civil Society and Rule of Law and a PhD programme focused on political concepts, we feel the need to bring these debates to our research and thinking. We aim to engage not only with the Centre’s core concepts but also with projects dealing with, but not exclusively, sovereignty, secularism or democracy. We particularly invite intersectional critiques and perspectives on political concepts and decolonial theories related to these.
   Coloniality endures, we propose, in the privileging of certain forms of knowledge and the dismissing, ignoring, or silencing of others. Decolonising political concepts is precisely about recognising and embracing the plurality of forms and notions of knowledges and epistemic methods, which entails in the process deconstructing the illusion of objectivity and universality in Western conceptions. Without wanting to perpetuate boundaries, hierarchies, and generalisations, we use the term “Western” to foreground the history of coloniality in political concepts and practices.
   The coloniality of knowledge present in Western political concepts goes hand in hand with a coloniality of power, according to which political actors and practices are classified based on Western universalised norms. To acknowledge the entanglement of power and knowledge allows us to see in how far epistemic practices reflect and inform power relations and techniques and vice versa. Furthermore, achieving power within colonial contexts seems to go necessarily through the imitation of Western models in all spheres of life; thus, it is important to ask not only which perspectives became excluded through Western hegemony, but also how these were shaped and appropriated by Western thought. What is at stake here is the dismantlement of systems of oppression and marginalisation embedded in political concepts and deployed both in academia and in political practice.
It goes on...and on...


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