Third Issue: Disrupting Coloniality, Recovering De-coloniality
At a time when global radical resistance movements are disrupting coloniality (Quijano 1998; 1999; 2000) – from the Kisaan Morcha (Farmers’ Protests) fighting increasing neoliberal imperialism in India by leading the longest continuous protests in recent history to Palestine Action, a direct-action group occupying UK defence company factories to disrupt the production and supply of arms to the Israel apartheid state – ‘decolonising’ is still far too frequently being reduced to its metaphorical and performative usage (Tuck and Wang 2012). Whilst there are notable exceptions to this in some academic spaces – take Gurminder Bhambra’s work over the past decade developing anti-/post-/de-colonial concepts in sociology – ‘decolonising’ is increasingly being reduced and emptied of its radical meanings in common usage, becoming the latest co-opted catch-all term joining the ‘privilege’ and ‘anti-racist’ liberal lexicon.
In an attempt to recover the radical power of decolonising from performative ‘diversity and inclusion’ style strategies, the third issue of Interfere is seeking submissions from activists and thinkers whose work is rooted in organising and thinking with global grassroots struggles resisting the harms of coloniality in the everyday. In the spirit of de-coloniality, we firmly believe theories should be rooted in praxis, ultimately aimed at contributing to radical politics in the everyday and that this offers one way of recovering the decolonial – striving for thinking, being, and living otherwise.
Some questions which submissions could address include, but are by no means limited to, the following:
- What are some of the historical and/or contemporary global indigenous and grassroots resistance movements subverting coloniality, and how should these praxes inform theoretical developments in anti-/post-/de-colonial schools of thought?
- Are there political and ethical implications of ‘translating’ radical concepts like de-coloniality between their academic sites and the everyday? How might we ensure this ‘translation’ does not fall into hegemonic, colonial tendencies of being top-down and one-way?
- Can professionalised knowledge institutions like the university ever provide authentic spaces for knowledge production subverting coloniality? If not, what could alternative educational praxis look like?
- Are anti-/post-/de-coloniality ends in themselves, or means to an end/(s)? If we conceive these as means, what might these ends look like?
- Is de-coloniality synonymous with decolonising?
- Are there limits to anti-/post-/de-colonial concepts? If so, what might these be?
- Can the neoliberal co-optation of radical terms like decolonising be overcome? If so, how might this happen?
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We particularly encourage submissions from those marginalised and minoritised by colonial hierarchies of race, gender, sexuality, class, caste, disability, religion, and beyond, including those living in geographies destroyed by coloniality e.g., the Global South. You do not have to be institutionally affiliated to a university to be considered for publication.
To reduce the barriers for global submissions, we may be able to support translating submissions into English for publication where author(s) are unable to do so themselves. Please contact us at interferejournal@gmail.com for more information.
Please refer to our submission guidelines.
Articles submitted to: interferejournal@gmail.com
Deadline for submission: 30 May 2022
Due to be published: November 2022
Links to our previous issues: Born in Flames; Violence and Orders.
interferejournal.org 