Post/Colonial Reconfigurations. The Disregarded,Renewed Arrival of Spaniards in Rio De Janeiro

Abstract

Given the renewed arrival of Spanish migrants in Brazil since 2008, I analyze how post/colonial power relations are re/configured and contradictions produced when legal and economic precarity question status hierarchies based on origin, race, and class. Brazil currently hosts the largest number of illegalized Spaniards worldwide. Illegality and precarity contest the favorable effects of nearly unconditional whiteness in Brazil and globally racialized, colonial power hierarchies. Derived from 2.5?years of ethnographic fieldwork in Rio de Janeiro since 2014, my interlocutors’ trajectories show how they struggle with and embrace the urban fabric and its structural post/colonial configuration.     

Of demons and angels: The “international” gaze on electoral democracy in Africa

This article reflects on the role of international election observers in African elections, following the so-called wave of democratisation at the end of the Cold War. When analysed against the role of the “international” as a geopolitical entity and the construction of the political as an epistemic heritage of the West, international observation comes across as a western gaze over the gale of democratisation sweeping through Africa. This observation is not motivated by meeting the expectations and aspirations of generations of Africans who have been waiting for and working towards freedom, but by the convergence of elite interests locally and abroad. The article therefore suggests that international observation of Africa in a neo-colonised post-colonial environment raises suspicions of imperialist designs to impose on Africa the manner in which it must organise the political arena, and the kind of democracy that it should pursue.     

Oil's Colonial Residues: Geopolitics,Identity, and Resistance in Venezuela

This article argues oil occupies a central role in the discursive universe of Venezuelan underdevelopment, producing anxieties of vulnerability and dependency. These anxieties are internalised and reproduced in what I describe as the coloniality of oil. Coloniality naturalises, hides, and rewrites maldevelopment – a process in which the developed world stymies growth elsewhere through the machinations of hard or soft power – as underdevelopment – a neutral category suggesting the developing world need only to catch up to the North Atlantic. Animated by the formation of new political subjectivities, the Bolivarian Revolution has attempted to break with this coloniality of oil.     

Living in the Marikana world: The state,capital and society

Abstract

The ‘Marikana massacre’ that happened on 16 August 2012 at Lonmin mine near Rustenburg in the North-West province of South Africa, in which the South African police shot dead 34 mineworkers for protesting against low wages and other unbearable employment and/or living conditions, cannot be understood as merely an accidental event. It may therefore be useful to view the massacre as one of those tragedies that dramatises, in visible ways, the generally hellish conditions which the peoples of the non-Western world have come to endure ever since the advent of Western modernity. The ‘voyages of discovery’ undertaken by figures such as Christopher Columbus after 1492 marked the commencement of a world system characterised by a Western-centred modernity whose ‘darker side’ inflicted hellish conditions on the non-Western subject, while its ‘brighter side’ in the West saw positive developments – from the 16^th-century ‘rights of people’ to the 18^th-century ‘rights of man’, up to the late-20^th-century ‘human rights’. This article is a decolonial critique on the Marikana massacre and seeks to explain how the modern world system has, since its advent in 1492 as global power structure, been producing a series of ‘Marikana-like’ conditions and events on the part of the non-Western subject that underlies its hierarchical arrangement. The article's point of departure is that rather than understand the Marikana massacre as a unique event or accident, it can better be characterised as a sign of the non-Western subject's subjection to Western-centred modernity. The article explicates how the modern South African state and capital are part of the same ‘colonial power matrix’ (Quijano 2000a), hence the two were bound to be on the same side against labour during the Marikana massacre.     

Counter-conduct and its Intra-modern Limits

ABSTRACT

This article critically explores the Foucauldian concept of “counter-conduct”, which has recently been applied to the study of resistance in international relations (IR). Whilst a counter-conduct analytic can destabilise a power/resistance binary, I argue in this article that it does not fully overcome onto-political assumption. Drawing on postcolonial and decolonial perspectives, alongside discussions with protesters during the 2014 “Umbrella Movement” protests in Hong Kong, this article traces how a counter-conduct analytic can fix and flatten the politics and ethics of struggle in other ways. Specifically, I draw out three limiting assumptions about power/resistance articulated by Foucault, which are then implicated in a counter-conduct analytic: (1) his intra-modern critique of power; (2) his undivided reading of the subject; and (3) his valorisation of the politics of struggle. Offering a constructive critique, this article considers the stakes of unsettling these intra-modern limits and the consequences for an emerging counter-conduct research agenda.     

“But how to speak of such things?”: decolonial love,the coloniality of gender,and political struggle in Francisco Goldman's The Long Night of White Chickens (1992) and Jennifer Harbury's Bridge of Courage (1994) and Searching for Everardo (1997)

This article presents an analysis of works by Francisco Goldman and Jennifer Harbury, which deal with “cataclysmic moments” of recent Guatemalan history. It explores gender relations in these works with reference to three themes: storytelling, communication and affective relationships. Conceptually, I draw on the notions of decolonial love, the coloniality of gender, and the world gender order as categories of analysis. I take Chela Sandoval's methodology of the oppressed as a guideline for my analysis, and look at the ways in which different types of storytelling perpetuate or question the coloniality of gender, at the consequences of intercultural misunderstandings produced by different readings of the coloniality of gender and the world gender order, and at the significance of a critical and liberatory practice of gender roles for decolonial love. The practice of decolonial love is an alternative to what Tzvetan Todorov has called “the dreadful concatenation,” which is a result of cultural encounters during the conquest of the Americas and which conceptualizes as “love” a feeling that sidesteps equality, an exercise in destruction and possession. The coloniality of gender and decolonial love are explored through their interactions with masculinities and femininities across the different case studies.     

The coloniality of US agricultural policy: articulating agrarian (in)justice

Drawing on participatory action research with La Via Campesina’s US member groups, this paper traces the coloniality of US agricultural policy – and the uses of this analytic lens. The framework of coloniality conjures history, contextualizing US Department of Agriculture (USDA) racism within long legacies of subjugation, while paying homage to historical resistance. It raises the stakes regarding the neo-imperialism of agribusiness monopolies, while highlighting divide-and-conquer strategies and the colonialist mentalities that linger on despite reform. Assertions of coloniality, however, risk nostalgia for 18^th century pastorals, or may jeopardize hard-fought-for relationships of trust with USDA personnel. Deployment demands self-reflexivity, on the part of academia, which like the USDA is neo-colonial, yet not monolithic. Most importantly however, the discursive impact of coloniality builds upon existing, grassroots articulations of the need to decolonize agricultural policy. Calling out the coloniality of US agricultural policy echoes global revalorizations of peasant agriculture, while overcoming the constraints of the term ‘peasant’ in US-English-speaking contexts. Accordingly, it could facilitate dialogue among grassroots agrarian alliances within the US and, internationally, with international advocacy for peasants’ rights.     

This Marker I Call My Body: Coloniality and Racism in the Academy

Abstract

Women of colour have had to navigate a particular set of interpersonal and structural challenges in the academy that frustrate and deny their aspirations. These concerns defy a simplistic analysis, as they are part of a complex amalgam of raced, gendered, and classed experiences. I present a framework to analyse how racist/sexist hierarchies of power created during colonialism are continuously rearticulated within academic spaces to account for the persistent marginalisation of people of colour in universities in the USA, and Black women in particular. I argue that we need to understand coloniality as operating within the university as the everyday state of affairs and, as such, as an obstacle to diversity. I show how, in practice, coloniality and white racism work in partnership to construct a world that reduces Black women to their flesh and to beings that are by nature inferior. An analysis that begins with coloniality situates the intersections of racial identity and processes of othering in a system underpinned by social hierarchical relationships of domination and exclusion. My point is not to reject attempts at changing the university, but to call for a deeper understanding of the experiences of Black women in relation to its colonial legacy.     

Footnotes to Guamán Poma: Transtemporal Encounters in Nacha Vollenweider's Notas al pie

The graphic memoir Notas al pie (2017) written by Argentinian Nacha Vollenweider includes an illustration which reinterprets an image from the Nueva corónica y buen gobierno, a colonial document written by Quechua nobleman Felipe Guamán Poma de Ayala around 1615, when Peru was under Spanish rule. This article argues that if Guamán Poma's image portrays a critique of Western colonial power, Vollenweider's reappropriation follows its aftermath, and targets the structures of coloniality that underpin the formation of both individual and collective identity.