In Fanon’s view, the Western bourgeoisie was “fundamentally racist” and its “bourgeois ideology” of equality and dignity was merely a cover for capitalist-imperialist rapacity. In this, he anticipated the contemporary critique, frequently derided as “woke,” that holds that the West’s material and ideological foundations lie in white supremacy. European imperialists had, he charged, “behaved like real war criminals in the underdeveloped world” for centuries, using “deportation, massacres, forced labor, and slavery” to accumulate wealth. Among their “most heinous” crimes were the rupturing of the Black man’s identity, the destruction of his culture and community, and the poisoning of his inner life with a sense of inferiority. European thought, Fanon wrote, was marked by “a permanent dialogue with itself, an increasingly obnoxious narcissism.”
Video transcript: "And one of the reasons why I think regeneration is an important concept is because we talk about decolonization a lot, but decolonization means to remove something. I don't disagree with the idea that we need to remove perhaps toxic ways of being. But I think in that removal you must also make a suggestion of what to replace with. So it's not enough to just decolonize, it's not enough to just take away. It also means instantiating or practicing things that replace the current practices. And in that, I think that is a model of regeneration. It's not that we don't know how to live in balance with the Earth, we have always known how to live in balance with the Earth; it's that we need to encourage that balance to start to take over our systems as we move into the future. And that needs to be a guiding principle when we create our economic systems, our social systems, our academic systems, our energy systems.
Based on work over the last decade within Nairobi’s tech-for-good sector, followed by a year of ethnographic research within organizations in Nairobi’s research landscapes, “Postcolonial Objectivity: Reaching for Decolonial Knowledge Making in Nairobi” traces the contours and edges of what is considered to be good knowledge within an emergent regime of scientific representation in Kenya. I show how this regime, which I call postcolonial objectivity, can be better understood by drawing out how histories haunt the problem space; the idealized figures that shadow the problem space, how rising diversity expectations have played out, and modes of care and stewardship are practiced and idealized. A recurrent argument and goal of postcolonial objectivity is robust contextualization of knowledge. “Postcolonial Objectivity: Reaching for Decolonial Knowledge Making in Nairobi” scales between analyses of the geopolitics of translocal knowledge production and ethnographically rich descriptions of Kenyan histories of imperialism and post-war Development. These geohistories established the knowledge infrastructures that have created conditions where everyday research amongst particular communities in Nairobi are often experienced as extractive, externally-driven, and extroverted for a Western audience. If methodology is a way of being in the world, ultimately, my argument is enacted through my methodological approach of archive ethnography as well as collaborative authorship of the final textual form. In these ways, I demonstrate my own attempts towards postcolonial objectivity, working to build supporting technical infrastructure as an experimental space for collaborative effort to figure out what kinds of questions can be asked under postcolonial objectivity going forward.
We are a non profit organisation working at the intersection of culture and technology to provide digital solutions for African museums, libraries, archives and communities.
The Museum of British Colonialism is a joint uk/kenyan initiative founded to creatively communicate a more truthful account of British colonialism.
The Open Restitution Project is an Africa-led project seeking to open up access to information on restitution of African material culture and human ancestors, to empower all stakeholders involved to make knowledge-based decisions.
Digital Democracy works in solidarity with marginalized
communities to use technology to defend their rights
In other words, waste generated by Western imperialism or produced for the comfort and consumption of privileged white people ends up being dumped on racialized people, either at home in impoverished racialized neighborhoods, or in the countries of the Global South.
We are a global campaign to center the knowledge of marginalized communities (the majority of the world) on the internet.
In this seminar we will explore tensions around the emergence of population as a managerial category starting in the second half of the 20th century and the production of scarcity under contemporary capitalism; the development of new technologies of birth control — from menstrual tracking apps to smart implants; and the norms currently associating population growth with the climate crisis. The course will be divided into three modules, each focusing on one of the previously mentioned topics.
Em situações de crise, fica mais nitidamente visível o quanto as estruturas globais de poder influenciam nosso dia a dia e nossa convivência. De que narrativa nós nos servimos quando falamos da desigualdade entre o Norte e o Sul? Quais são as visões de uma internet do futuro partindo da perspectiva do Sul Global? Quais estruturas racistas atuam sobre nosso presente? A restituição de objetos usurpados em contextos coloniais precisa ocorrer de maneira mais decidida? Qual a relevância social que os museus do futuro têm como meta?
Artistas e especialistas de diversas áreas vão colocar essas e outras questões durante o Festival Digital Latitude entre os dias 4 e 6 de junho. Durante três dias, será apresentada durante aproximadamente seis horas diárias uma programação inter-relacionada constituída de trabalhos artísticos, performances, concertos, shows, discussões, debates no chat e entrevistas ao vivo por streaming ou vídeo. Em cooperação com o Arsenal – Instituto de Cinema e Videoarte, será disponibilizada uma exibição de filmes entre os dias 29 de maio e 12 de junho. E em cooperação com a rádio independente de artistas reboot.fm, bem como com a Radio-Netzwerk Berlin, será transmitido um programa radiofônico próprio entre os dias 4 e 7 de junho.