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Geopolitics of Sensing and Knowing

092011

GeopoliticsofSensingandKnowing
WalterMignolo
I

On(De)Coloniality,BorderThinking,andEpistemicDisobedience

(De)Coloniality[1]is,inthefirstplace,aconceptwhosepointoforiginationwastheThirdWorld.Betteryet,it emergedattheverymomentinwhichthethreeworlddivisionwascollapsingandthecelebrationoftheendofhistory andanewworldorderwasemerging.Thenatureofitsimpactwassimilartotheimpactproducedbytheintroduction oftheconceptofbiopolitics,whosepointoforiginationwasEurope.LikeitsEuropeancounterpart,coloniality movedtothecenterofinternationaldebatesinthenonEuropeanworldaswellasinformerEasternEurope.While biopoliticsmovedtocenterstageinformerWesternEurope(cfr.,theEuropeanUnion)andtheUnitedStates,as wellasamongsomeintellectualminoritiesofthenonEuropeanfollowersofideasthatoriginatedinEurope,butwho adaptthemtolocalcircumstances,colonialityoffersaneededsenseofcomforttomainlypeopleofcolorin developingcountries,migrantsand,ingeneral,toavastquantitativemajoritywhoselifeexperiences,longandshort termmemories,languagesandcategoriesofthoughtsarealienatedtolifeexperience,longandshorttermmemories, languagesandcategoriesofthoughtthatbroughtabouttheconceptofbiopoliticstoaccountformechanismsof controlandstateregulations.[2] Modernity,postmodernityandaltermodernityhavetheirhistoricalgroundingintheEnlightenmentandtheFrench Revolution.DecolonialityhasitshistoricalgroundingintheBandungConferenceof1955,inwhich29countriesfrom AsiaandAfricagathered.Themaingoaloftheconferencewastofindacommongroundandvisionforthefuturethat wasneithercapitalismnorcommunism.Thatwaywasdecolonization.ItwasnotathirdwaylaGiddens,buta delinkingfromthetwomajorWesternmacronarratives.TheconferenceoftheNonAlignedcountriesfollowedsuitin 1961,andtookplaceinBelgrade.Onthatoccasion,severalLatinAmericancountriesjoinedforceswithAsianand Africancountries.FrantzFanonsTheWretchedoftheEarthwasalsopublishedin1961.Thus,thepoliticaland epistemicfoundationsofdecolonialityhadbeenestablishedinfiftyfiveyears.Fromthenuntilnowandfromnowto thefuture,itwillbedecolonialityallthewaydownnotasanewuniversalthatpresentsitselfastherightonethat supersedesallthepreviousandexistingones,butasanoption.Bypresentingitselfasanoption,thedecolonial opensupawayofthinkingthatdelinksfromthechronologiesofnewepistemesornewparadigms(modern, postmodern,altermodern,Newtonianscience,quantumtheory,thetheoryofrelativity,etc.).Epistemesand paradigmsarenotalientodecolonialthinking.Theycannotbe,butarenolongerthepointofreferenceandof epistemiclegitimacy.WhiletheBandungConferencepronounceditselfinthepoliticalterrainasneithercapitalismnor communismbutasdecolonization,today,thinkingdecoloniallyisconcernedwithglobalequalityandeconomic justice,butitalsoassertsthatWesterndemocracyandsocialismarenottheonlytwomodelstoorientourthinking andourdoing.Decolonialargumentspromotethecommunalasanotheroptionnexttocapitalismandcommunism.In thespiritofBandung,Aymaraintellectual,SimonYampara,makesclearthatAymarasareneithercapitalistnor communist.Theypromotedecolonialthinkingandcommunaldoing.[3] BecausedecolonialityspointoforiginationwastheThirdWorld,initsdiversityoflocalhistoriesanddifferenttimes andWesternimperialcountriesthatfirstinterferedwiththoselocalhistoriesbeitinTawantinsuyuinthesixteenth century,ChinainthenineteenthcenturyorIraqfromthebeginningofthetwentieth(FranceandEngland)tothe beginningofthetwentyfirstcentury(theUS)borderthinkingistheepistemicsingularityofanydecolonialproject.

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Why?Becauseborderepistemologyistheepistemologyoftheanthropoi,whodonotwanttosubmittohumanitas, butatthesametimecannotavoidit.Decolonialityandborderthinking/sensing/doingarethenstrictlyinterconnected sincedecolonialitycouldntbeCartesianorMarxian.Inotherwords,decolonialityspointoforiginationintheThird WorldconnectstoimmigrantconsciousnessinWesternEuropeandtheUStoday.Immigrantconsciousnessis locatedintheroutesofdispersionofdecolonialandborderthinking.

II Pointsoforiginationandroutesofdispersionarekeyconceptstotracegeopoliticsofknowing/sensing/believingas wellasbodypoliticsofknowing/sensing/understanding.WhenFrantzFanoncloseshisexplorationinBlack Skin/WhiteMasks(1952)withaprayer: Ohmybody,makeofmealwaysamanwhoquestions! Heexpressed,inasinglesentence,thebasiccategoriesofborderepistemology:thebiographicalsensingofthe BlackbodyintheThirdWorld,anchoringapoliticsofknowledgethatisbothingrainedinthebodyandinlocal histories.Thatis,thinkinggeoandbodypolitically.Nowifthepointoforiginationofborderthinking/sensingand doingistheThirdWorld,anditsroutesofdispersiontraveledthroughmigrantsfromtheThirdtotheFirstWorld,[4] thenborderthinkingcreatedtheconditionstolinkborderepistemologywithimmigrantconsciousnessand, consequently,delinkfromterritorialandimperialepistemologygroundedontheological(Renaissance)andegological (Enlightenment)politicsofknowledge.Asitiswellknown,theoandegopoliticsofknowledgeweregroundedinthe suppressionofsensingandthebody,andofitsgeohistoricallocation.Itwaspreciselythatsuppressionthatmadeit possibleforboththeoandegopoliticsofknowledgetoclaimuniversality. Borderepistemologygoeshandinhandwithdecoloniality.Why?Becausedecolonialityfocusesonchangingthe termsoftheconversationandnotonlyitscontent.Howdoesborderepistemologywork?Themostenduringlegacy oftheBandungConferencewasdelinkingdelinkingfromcapitalismandcommunism,thatis,fromEnlightenment politicaltheory(liberalismandrepublicanismLocke,Montesquieu)andpoliticaleconomy(Smith)aswellasfromits opposition,socialismcommunism.Now,onceyoudelink,wheredoyougo?Youhavetogotothereservoirofthe waysoflifeandmodesofthinkingthathavebeendisqualifiedbyChristiantheologysincetheRenaissanceand whichcontinueexpandingthroughsecularphilosophyandthesciences,foryoucannotfindyourwayoutinthe reservoirofmodernity(Greece,Rome,theRenaissance,theEnlightenment).Ifyougothere,youremainchainedto theillusionthatthereisnootherwayofthinking,doingandliving.Modern/colonialracism,thatis,thelogicof racializationthatemergedinthesixteenthcentury,hastwodimensions(ontologicalandepistemic)andonesingle purpose:torankasinferioralllanguagesbeyondGreekandLatinandthesixmodernEuropeanlanguagesfromthe domainofsustainableknowledgeandtomaintaintheenunciativeprivilegeoftheRenaissanceandEnlightenment Europeaninstitutions,menandcategoriesofthought.Languagesthatwerenotaptforrationalthinking(either theologicalorsecular)whereconsideredlanguagesthatrevealedtheinferiorityofthehumanbeingsspeakingthem. Whatcouldapersonthatwasnotbornspeakingoneoftheprivilegedlanguagesandthatwasnoteducatedin privilegedinstitutionsdo?Eitherheorsheacceptshisorherinferiorityormakesanefforttodemonstratethatheor shewasahumanbeingequaltothosewhoplacedhimorherassecondclass.Thatis,twoofthechoicesareto acceptthehumiliationofbeinginferiortothosewhodecidedthatyouareinferiorortoassimilate.Andtoassimilate meansthatyouacceptedyourinferiorityandresignedtoplayingthegamethatisnotyours,butthathasbeen imposeduponyouorthethirdoptionisborderthinkingandborderepistemology.

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Howdoesitwork?Supposethatyoubelongtothecategoryoftheanthropostheanthropos standsfortheconcept oftheotherinmostcontemporarydebatesaboutalteritytheother,however,doesntexistontologically.Itisa discursiveinvention.Whoinventedtheotherifnotthesameintheprocessofconstructingthesame?Suchan inventionistheoutcomeofanenunciation.Theenunciationdoesntnameanexistingentity,butinventsit.The enunciationneedsanenunciator(agent),aninstitution(noteveryonecaninventtheanthropos),buttoimposethe anthropos astheotherinthecollectiveimaginary,itisnecessarytobeinapositionofmanagingthediscourse (verbal,visual,audial)bywhichyounameanddescribeanentity(theanthropos ortheother)andsucceedin makingbelievethatitexists.Today,theanthropos (theother)impingesonthelivesofmenandwomenofcolor, gaysandlesbians,peopleandlanguagesofthenonEuropean/USworldfromChinatotheMiddleEastandfrom BoliviatoGhana.IamnotsayingthatBolivian,Ghanaian,MiddleEasternorChineseareontologicallyinferior,for thereisnowaytoempiricallydeterminesuchranking.Iamsayingthatthereisaterritorialandimperialepistemology thatinventedandestablishedsuchcategoriesandrankings.Soonceyourealizethatyourinferiorityisafiction createdtodominateyou,andyoudonotwanttoeitherassimilateoracceptinresignationthebadluckofhaving beenbornequaltoallhumanbeings,buthavinglostyourequalityshortlyafterbeingborn,becauseoftheplaceyou wereborn,thenyoudelink.Delinkingmeansthatyoudonotaccepttheoptionsthatareavailabletoyou.Thatisthe legacyoftheBandungConference.Theparticipantsoftheconferenceoptedtodelink:neithercapitalismnor communism.Theoptionwasdecolonization.ThesplendoroftheBandungConferencewaspreciselyinshowingthat anotherwayispossible.Itslimitwastoremainwithinthedomainofpoliticalandeconomicdelinking.Theepistemic questionwasnotraised.However,theconditionsforraisingtheepistemicquestionwerealreadythere.Itwasraised around35yearslaterbyColombiansociologist,OrlandoFalsBorda,whohasbeenverymuchinvolvedinthe debatesondependencytheory.Dependencytheory,inLusoandHispanicAmerica,aswellasinCaribbean reasoningandthequestfordecolonizationintheCaribbeanNewWorldThoughts,[5]emergedinthegeneral atmosphereoftheBandungConferenceandtheinventionoftheThirdWorld.Hereyouhaveacaseinpoint:theThird WorldwasnotinventedbythepeoplewhoinhabittheThirdWorld,butbymenandinstitutions,andlanguagesand categoriesofthoughtsintheFirstWorld.DependencyTheorywasaresponsetothefactthatthemythof developmentandmodernizationwasamythtohidethefactthatThirdWorldcountriescannotdevelopandmodernize underimperialconditions.Similarargumentswereadvancedinthesameperiod,byagroupofCaribbeaneconomists andsociologists,knownastheNewWorldstudiesgroup.Theguidinglineoftheirresearchwasindependentthought andCaribbeanfreedom.Independentthoughtrequiresborderthinkingforthesimplereasonthatitcannotbeachieved withinthecategoriesofWesternthoughtsandexperiences. YoumayobjecttodependencytheoristsandtheNewWorldstudiesgrouphavingwritten(theformer)inSpanishand Portugueseand(thelatter)inEnglish.SohowcanyoudelinkifyouaretrappedwithinthecategoriesofWestern modernandimperiallanguages?Youcan,fordelinkingandborderthinkingoccurswherevertheconditionsare appropriateandtheawarenessofcoloniality(evenifyoudonotusetheword)comesintobeing.WritinginSpanish, PortugueseandEnglish,dependencytheoristsandtheNewWorldstudiesgroupwerecolonialsubjects,thatis, subjectsdwellinginthelocalhistoriesandexperiencesofcolonialhistories.ForSpanishandPortugueseinSouth AmericahavethesamegrammarasinSpainorPortugalrespectively,buttheyinhabitdifferentbodies,sensibilities, memoriesandoveralldifferentworldsensing.Iusetheexpressionworldsensinginsteadofworldvision,because thelatter,restrictedandprivilegedbyWesternepistemology,blockedtheaffectsandtherealmsofthesenses beyondtheeyes.Thebodiesthatthoughtindependentthoughtsandindependencefromeconomicdependency,were bodieswhowroteinmodern/coloniallanguages.Forthatreason,theyneededtocreatecategoriesofthoughtthat werenotderivedfromEuropeanpoliticaltheoryandeconomy.Theyneededtodelinkandtothinkwithintheborders theywhereinhabitingnotbordersofnationstates,butbordersofthemodern/colonialworld,epistemicand

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ontologicalborders.TheNewWorldgroupwroteinEnglish,butinhabitedthememoriesoftheMiddlePassage,ofthe historyofslavery,ofrunawayslavesandoftheplantationeconomy.ThatexperiencewasnotwhatnourishedAdam SmithsliberalthinkingorMarxssocialistthinkingtheexperienceoftheplantationandthelegaciesofslavery nourishedborderthinking. We,theanthropoi,whodwellandthinkintheborderswithdecolonialawareness,arealreadyonthewaytodelinking, andinordertodelink,youneedtobeepistemicallydisobedient.Youwillpaytheprice,forjournals,magazines, disciplinesinthesocialsciences,andhumanitiesaswellasthesocialsciencesandprofessionalschools,are territorial.Inotherwords,borderthinkingisthenecessaryconditionforthinkingdecolonially.Andwhenwe,the anthropoi,writeinmodern,Westernimperiallanguages(Spanish,English,French,German,PortugueseorItalian), wewritewithourbodiesontheborder.Oursenseshavebeentrainedbylifetoperceivethedifference,tosensethat wehavebeenmadeanthropoi,thatwedonotbelongorbelongpartiallytothesphereandtheeyesthatlookatusas anthropoi,asothers.Borderthinkingis,inotherwords,thethinkingofus,theanthropoi,whodonotaspireto becomehumanitas,becauseitwastheenunciationofthehumanitas thatmadeusanthropoi.Wedelinkfromthe humanitas ,webecomeepistemicallydisobedient,andthinkanddodecolonially,dwellingandthinkingintheborders oflocalhistoriesconfrontingglobaldesigns. Examplescanbemultiplied.Thegenealogyofborderthinking,ofthinkinganddoingdecolonially,isbeing constructedonseveralfronts.[6]Letsrecallhere,FrantzFanonsverywellknownlegaciesandrereadsomeofhis insightsinthecontextofmyargument.IhavealreadymentionedthelastlineofBlackSkin/WhiteMasks,abook thatprecedestheBandungConferencebythreeyears,butabookthatwasnotalientotheglobalconditionsthat promptedBandung.PerhapsthemostradicaltheoreticalconceptintroducedbyFanonisthatofsociogenesis. Sociogenesisembodiesall:delinking,borderthinkingandepistemicdisobediencedelinkingfromthephylogenetic andontogeneticoptions,thedichotomyofterritorialandmodernthinking.Sociogenesis(inthesphereofbody politics),likethelogicoftheBandungConference(inthesphereofgeopolitics),isnotahappymarriagebetweenthe two,ahybridconceptofsorts,buttheopeninguptothegrammarofdecoloniality.[7]Howdoesthatgrammarwork? Remember,sociogenesisisaconceptthatisnotbasedonthelogicofdenotation(likephyloandontogenesis),but onthelogicofbeingclassified,onepistemicandontologicalracism:youareinferiorontologicallyandtherefore epistemicallyyouareinferiorepistemicallyandthereforeontologically.[8]Sociogenesisasaconceptemergesatthe momentoftheawarenessthatyouareaNegro,notbecauseofthecolorofyourskin,butbecauseofthemodern racialimaginaryofthemoderncolonialworldyouhavebeenmadeaNegrobyadiscourse,whoserulesyou cannotcontrol,andthereisnoroomforcomplaint,likeJosefK.,inKafkasTheProcess.Sociogenesiscameoutof thinkinganddwellinginthebordersandthinkingdecolonially,foritcameoutfromexistentiaAfricanaasLewis Gordon[9]wouldhaveit,butitcouldhavecomeoutofanyothersimilarexperiencesofracializedindividuals.Itis unlikelythatsociogenesiscouldhavebeenaconceptthatoriginatedinandfromtheEuropeanexperience,except fromtheimmigrantstoday.Andinfact,FanonwasalreadyanimmigrantfromtheThirdWorldinFranceanditwas thatexperiencethatbroughttolightthefactthatphylogenesisandontogenesiscouldnotaccountfortheexperience ofthecolonialandracializedsubject.Thatexperiencecouldberenderedincontent(experienceasanobject)by existingdisciplines(sociology,psychology,history,etc.)thatcouldtalkabouttheNegroanddescribehis experience,butcannotsupplantthinkingasaNegro(experienceconstitutiveofthesubject)atthemomentyou realizethatyouhavebeenmadeaNegrobytheimperialimaginaryoftheWesternworld.Certainly,theimageofthe BlackasinferiorhumanbeinganddescendantofCanaanwasalreadyimprintedintheChristianimaginary.[10]ButI amtalkinghereabouttheresemantizationofthatimaginaryinthesixteenthcenturythatoccurredwiththemassive slavetradeintheAtlanticworld.Atthatmoment,Africansandslaverywereoneandthesame.Itwasnotthecase

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before1500. Sociogenesisissustainedinandbyborderepistemology,notinandbytheterritorialepistemologythatundergirdthe diversityofallexistingdisciplines.SociogenesisisaconceptthatallowsustodelinkpreciselyfromWestern thoughts,evenifFanonwritesinimperial/colonialFrenchandnotinFrenchCreole.Bydelinking,Fanonengagesin epistemicdisobedience.Thereisnootherwayofknowing,doingandbeingdecoloniallythansimultaneously engaginginborderthinking,delinkingandepistemicdisobedience.Bandungshowedusthewaytodelink geopoliticallyfromcapitalismandcommunismFanonhowtodelinkbodypolitically,twowaysofdelinkingfromthe colonialmatrixofpowerandofdwellinginborderthinking.Whyborderthinkinghere?Becausesociogenesis presupposesit,anditisunderstoodinrelationtoanddetachmentfromphylogenesisandontogenesis.Atthesame time,ifsociogenesischangesterrain,itisnolongerrespondingtothelogic,theexperienceandtheneedsthat promptedtheconceptofphylogenesisinDarwinandontogenesisinFreud.Sociogenesisisnolongersubsumablein thelinearparadigmofFoucaultsepistemicbreaks.

III Thequestionthatquestionstheenunciation(when,why,where,whatfor)leadsustotheknowledgeofcreationand transformationsattheveryheartofanydecolonialinquiriesnecessarytoimagineandbuildglobalfutures.Why? Becauseknowledgecreationandtransformationalwaysrespondstoactorsdesiresandneedsaswellasto institutionaldemands.Knowledgeassuchisalwaysanchoredinhistorical,economicandpoliticallydrivenprojects. WhatcolonialityunveiledistheimperialdimensionofWesternknowledgethathasbeenbuilt,transformedand disseminatedoverthepast500years.Colonialityofknowledgeandofbeingishiddenbehindthecelebrationof epistemicbreaksandparadigmaticchanges.Epistemicbreaksandparadigmaticchangesbelongandhappenwithin aconceptionofknowledgethatoriginatedintheEuropeanRenaissance(thatis,inthatspaceandatthattime),and reachedtheheartofEurope(Germany,EnglandandFrance)throughtheEnlightenment. Incontrasttodecoloniality,thepointoforiginationofconceptssuchasmodernityandpostmodernity,epistemic breaksandparadigmaticchangeswasEuropeanditsinternalhistory.Theseconceptsarenotuniversal,noteven global.Theyareregional,andasregional,theyhavetheirownvalueasanyotherregionalconfigurationand transformationofknowledge.TheonlydifferenceisthatthelocalhistoriesofEuropeanconceptsbecameglobal designs.Thatmeansthatconcepts,suchastheaforementioned,wereneededtomakesenseofactorsdesiresand institutionaldemands.Whenpostmodernityorparadigmaticchangesbecometravelingconceptsthatfollowthe routesofdispersionandreachArgentinaorIran,ChinaorAlgeria,theydoitaspartoftheexpansionofWestern civilization.ActorsfromtheperipherynoticedthatpostmodernitydoesntmeanthesameinFrance,Germanyor EnglandasinArgentinaorChina.ButifitispossibletosaythatpostmodernityinFranceandChinaaredifferent,itis becauseweassumethatthereissomethingthatcanbeidentifiedaspostmodernity,whateverthatis.Attheendof theday,itdoesntmatterwhatitis,butwhatthepeopleengagedintheconversationfororagainstitassumeitis. Whatmattersistheenunciation,notsomuchtheenunciated.Onceestablished,asetofcomplementaryconcepts sawdaylight,suchasperipheral,alternativeorsubalternmodernities,andepistemicbreaksandparadigmatic changesappliedtolocalcolonialhistories.Firstofall,modernityisnotanontologicalunfoldingofhistorybutthe hegemonicnarrativeofWesterncivilization.So,thereisnoneedtobemodern.Evenbetter,itisurgenttodelink fromthedreamthatifyouarenotmodern,youareoutofhistory.Alternativeorsubalternmodernitiesclaimingtheir righttoexist,reaffirmtheimperialismofWesternmodernitydisguisedasuniversalmodernity.Secondly,ifmodernity istobeacceptedasanarrativeandnotasontology,oneansweristoclaimourmodernity,asParthaChatterjee

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doesinrecastingthepastandtheroleofIndiainglobalhistory.Itisimperativetoeliminatetheconceptofthepre modernthatservesimperialmodernitysowellandthatspeakswithprideinsteadofthenonmodern,whichimplies delinkingandborderthinkingforthenonmodernshallbearguedinitslegitimacytothinkandbuildjustandequitable futuresbeyondthelogicofcolonialitythatisconstitutiveoftherhetoricofmodernity. Suchconceptsarethematerializationofthepointoforiginationandtheroutesofdispersionthatmaintainepistemic dependency.Thedecolonialresponsehasinsteadsimplybeen:itisourmodernity,asIndianpoliticaltheorist ParthaChatterjeehasforcefullyandconvincinglyargued.[11]Oncebordersensing/thinkingemerged,thedecolonial optioncameintobeingandbycomingintobeingasanoption,itrevealedthatmodernity(peripheralorjustmodernity, subalternorjustmodernity,alternativeorjustmodernity)arejustotheroptionsandnotthenaturalunfoldingoftime. Modernityandpostmodernityareoptions,notontologicalmomentsofuniversalhistory,andsoaresubaltern, alternativeorperipheralmodernities.Allofthemareoptionsthatdenyandattempttopreventtheunfoldingofborder thinkingandthedecolonialoption. Postmodernitydidnotfollowthesamepathasmodernity.Therewerenot,asfarasIknow,complementaryconcepts suchasperipheral,alternativeorsubalternpostmodernities.Butthevoidwasquicklyfilledwiththematerializationof theconceptofpostcolonialism.Interestinglyenough,thepointoforiginationofpostcolonialismwasEnglandand theUnitedStates,thatis,itoriginatedinEuroAmericaandintheEnglishspeakingworldratherthanintheThird World.However,theactorswhointroduceditcamefromthenonEuropeanworld.Itwouldhaveindeedbeendifficult foraBritish,GermanorFrenchintellectualtocomeupwiththeconceptofpostcolonialism.Notimpossible,butof lowprobability.Oneofthemainreasonsisthatcoloniallegaciesexperiencedinthecoloniesarenotpartofthelife anddeathofpostmodernandpoststructuralisttheoreticians.Bythesametoken,postmodernityand poststructuralismarenotattheheartofintellectualsinIndiaorSubSaharanAfrica(thesecondpointofreferenceof postcolonialism).AshisNandysorVandanaShivasworkinIndiaareamanifestationofdecolonialthinkingrather thanpostcolonialtheory.PaulinJ.HountondjiandKwasiWireduinAfricaareclosertothelegaciesofdecolonization thantopostcolonialism.AymaraPatziPacoinBoliviaorLewisGordon,inJamaica/USargueindecolonialrather thanpostcolonialterms.SincethepointoforiginationofpostcolonialismwasmainlyEnglandandtheUS,andthe mainactorswereThirdWorldintellectuals(asArifDirlikwouldputit),itiseasierforEuropeanintellectualstoendorse postcolonialism(asitishappeninginGermany)thandecolonialthinking.AsIsaidbefore,decolonialthinkingismore akintotheskinandthegeohistoricallocationsofmigrantsfromtheThirdWorld,thantotheskinofnative EuropeansintheFirstWorld.NothingpreventsawhitebodyinWesternEuropefromsensinghowcolonialityworks innonEuropeanbodies.Thatunderstandingwouldberationalandintellectual,notexperiential.Therefore,forawhite Europeanbodytothinkdecoloniallymeanstogivetogiveinaparallelwaythanabodyofcolorformedincolonial historieshastogiveifthatbodywantstoinhabitpostmodernandpoststructuralisttheories.

IV Todaywecanseethreescenariosinwhichglobalfutureswillbeunfolding: RewesternizationandtheunfinishedprojectofWesternmodernity DewesternizationandthelimitsofWesternmodernity Decolonialityandtheemergenceoftheglobalpoliticalsocietydelinkingfromrewesternizationanddewesternization

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Rewesternizationanddewesternizationarestrugglesinthespheresofthecontrolofauthorityandoftheeconomy. ThefirstistheprojectofPresidentBarackObama,repairingthedamagescausedintheUSandWesternleadership bythegovernmentofGeorgeW.BushandDickCheney.Dewesternizationisthepoliticsofeconomicallypowerful emergingeconomies(China,Singapore,Indonesia,BrazilandTurkey,nowjoinedbyJapan).Decolonialityisthe projectthatdefinesandmotivatestheemergenceofaglobalpoliticalsocietydelinkingfromrewesternizationand dewesternization.Albeitthecomplex,ambiguous,mixedandchangingthingsinreality,itisalreadypossibleto distinguishtheorientationsofthethreemajorprojectsinwhichglobalfuturesarebeingbuilt. Borderthinkingisthenecessaryconditionfortheexistenceofdewesternizinganddecolonialprojects.However,the aimsofbothprojectsdifferquiteradically.Itisthenecessarycondition,becausetoaffirmdewesternizationimplies tothinkandarguefromtheexteriorityofmodernWesternizationitself.Exteriorityisnotanoutsideofcapitalismand ofWesterncivilization,buttheoutsidecreatedintheprocessesofcreatingtheinside.TheinsideofWestern modernityhasbeenbuiltsincetheRenaissanceuponthedouble,simultaneousandcontinuouscolonizationofspace andtime.Haitiananthropologist,MichelRolphTrouillot,putsitthisway: Ifmodernizationhastodowiththecreationofplaceasarelationwithinadefinitespacemodernity hastodowiththeprojectionofthatplacethelocalagainstaspatialbackgroundthatistheoretically unlimited.Modernityhastodowithboththerelationshipbetweenplaceandspace,andtherelation betweenplaceandtime.Inordertoprefigurethetheoreticallyunlimitedspaceasopposedtothe spacewithinwhichmanagementoccursoneneedstorelateplacetotimeortoaddressaunique temporality,thepositionofthesubjectlocatedinthatplace.Modernityhastodowiththoseaspects andmomentsinthedevelopmentofworldcapitalismthatrequiretheprojectionoftheindividualor collectivesubjectagainstbothspaceandtime.Ithastodowithhistoricity.[12] Notonlyhavepeoplefallenoutofhistory(inexteriority)ingeneral,butalsooutofnonmodernformsofgovernment andofeconomicorganization.NonmodernconsistsoftheIncasinTawantinsuyu,ChinaintheMingDynastyand theMaoRevolution,Africaingeneral,RussiaandJapan,justtonameafew.Nonmodernstatesandeconomies(like ChinaandBrazil)arenotonlygrowingeconomically,butalsoconfrontingthedirectivestheyreceivedinthepastfrom Westerninstitutions.Todoso,Marxismdoesntprovidethetoolstothinkinexteriority.Marxismisamodern Europeaninventionthatemergedtoconfront,inEuropeitself,bothChristiantheologyandliberaleconomy(thatis, capitalism).Marxisminthecoloniesandinthenonmodernworldingeneralislimited,foritremainswithinthe colonialmatrixofpowerthatcreatesexterioritiesinspaceandtime(barbarians,primitivesandtheunderdeveloped). Forthesamereason,MarxismisoflimitedhelptomigrantsinEuropeandtheUSfromthenonEuropeanworld.To thinkinexterioritydemandsborderepistemology.Now,borderepistemologyservesboththepurposesof dewesternizationanddecolonialitybutdewesternizationstopsshortofdecoloniality. Borderthinkingleadingtothedecolonialoptionisbecomingawayofbeing,thinkinganddoingoftheglobalpolitical society.Theglobalpoliticalsocietydefinesitselfinitsprocessesofthinkinganddoingdecolonially.Itsactorsand institutionsconnectthepoliticalsocietyinthenonEuropean/USworldwithmigrantsfromthenonEuropean/USworld toformerWesternEurope(e.g.,theEuropeanUnion)andtheUS.Theglobalpoliticalsocietytransformsthe organizationandregulationsestablishedbypoliticalauthorities(Westernmonarchiesandsecularbourgeoisstates), economicpracticesandpoliticaleconomy(e.g.,capitalism)andthecivilsocietynecessaryfortheexistenceofthe stateandtheeconomy. Theworldwideemergingpoliticalsociety,includingthestrugglesofmigrantswhorejectassimilationandpromote

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decolonization,[13]carriesonthelegaciesoftheBandungConference.IfduringtheColdWar,decolonizationwas neithercommunistnorcapitalist,atthebeginningofthetwentyfirstcenturyitisneitherrewesternizationnor dewesternization,butdecoloniality.Decolonialityrequiresepistemicdisobedience,forborderthinkingisbydefinition thinkinginexteriority,inthespacesandtimethattheselfnarrativeofmodernityinventedasitsoutsidetolegitimize itsownlogicofcoloniality. Now,decolonialityisnotaprojectthataimsatimposingitselfasanewabstractuniversalreplacingandimproving rewesternizationanddewesternization.Itisathirdforcethatdelinksfrombothprojectsontheonehand,andclaims itsexistenceinbuildingfuturesthatcannotbeleftaloneinthehandsofrewesternizingordewesternizingdesignson theotherhand.Idonotknowatthispointwhetherdewesternizationaspirestobeanewabstractuniversalthat replacesrewesternizationoraspirestobeacoexistingforcethatrejectsbeingmanagedbyrewesternization.Ido knowthatrewesternizationaspirestomaintainthefictionsoftheNorthAtlanticuniversal,whichmeans,maintaining modernizationandmodernity.Forthosewhodonotwanttoassimilatetoeitherrewesternizationordewesternization, borderthinkinganddecolonialityistheroadtowardadvancingtheclaimsandgrowinginfluenceoftheglobalpolitical society.Itistooearlytosaywhatcomesnext.Whathastobedonebeforehandisbeingdefinedbythe confrontationsbetweenrewesternizationanddewesternization.

[1]IamwritingafollowuphereofmypresentationattheAcademyofFineArtsViennaonOctober5th2010inthe workshop,DecolonialAesthetics,organizedbyMarinaGriniandThereseKaufmann,withtheparticipationof MadinaTlostanova,fromtheDepartmentofComparativePhilosophyatTheFriendshipUniversityofRussia.Iam thankfultoThereseKaufmannfortheopportunitytopublishawrittenversionineipcp,theEuropeanInstitutefor ProgressiveCulturalPolicies.ThereseKaufmannsrecentarticle,ArtandKnowledge:TowardsaDecolonial Perspective(March2011)isabrilliantexampleofhowtothinkanddodecoloniallyinEuropesee http://eipcp.net/transversal/0311/kaufmann/en. [2]ForacritiqueoftheshortcomingsofGiorgioAgambensargumentseenfromtheexperiences,memoriesand sensibilitiesofcolonialhistoriesanddecolonialreasoning,see:AlejandrodeOtoandMartaMaraQuintana, Biopolticaycolonialidad,inTabulaRasa,12,2010,pp.4772. [3]Onthedecolonialoption,asdescribedbySimonYamparaandendorsedbymanyAymaraandQuechua intellectualsandactivists,seeJaimeE.FloresPinto,SociologiadelAyllu, http://rcci.net/globalizacion/2009/fg919.htm.Seealsomyarticle:TheCommunalandtheDecolonial, http://turbulence.org.uk/turbulence5/decolonial/. [4]LesIndignesdelaRpublique,inFrance,isanoutstandingcaseofborderthinkingandimmigrant consciousness.See:TheDecolonizingStruggleinFrance.AnInterviewwithHouriaBouteldja,MonthlyReview,2 Nov2009,http://www.indigenesrepublique.fr/article.php3?id_article=763. [5]BrianMeeks&NormanGirvan(Eds.),TheThoughtoftheNewWorld:TheQuestforDecolonization,Kingston: IanRandlePublishing,2010. [6]ItisnotjustaquestionoftheNativeAmericans,asIoftenhearaftermylectures.Aroundtheworld,critical

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intellectualsareawareofthelimitsofWesternarchives,fromtheleftandfromtheright.InthecaseofChina,see WangHuisfourvolumes,TheRiseofModernChineseThought.Forananalysisofit,seeZhangYongle,TheFuture ofthePast:OnWangHuisRiseofModernChineseThought,NewLeftReview62,2010,March/April,pp.4783. FortheMuslimworld,seeMohammedalJabri,IntroductionalaCritiquedelaRaisonArabe.Paris:EditionLa Dcouverte,1995.Insimilarspirit,IwrotemyTheDarkerSideoftheRenaissance.Literacy,Territorialityand Colonization.AnnArbor:TheUniversityofMichiganPress,1995.Seealsotheworkbeingdoneatandbythe CaribbeanPhilosophicalAssociation,http://www.caribbeanphilosophicalassociation.org/.Thereisnointentionhereto becomepostpostandbeattentivetothelastmissiveoftheEuropeanleft,buttoalsomoveSouthoftheNorth Atlantic. [7]See:WalterMignolo,Desobedienciaepistmica.Retricadelamodernidad,lgicadelacolonialidadygramtica deladescolonialidad.BuenosAires:EdicionesdelSigno2010.SeetheGermantranslationbyJensKastnerand TomWaibel,entitledEpistemischerUngehorsam.RhetorikderModerne,LogikderKolonialittundGrammatikder Dekolonialitt,Vienna:TuriaundKant,2011. [8]NelsonMaldonadoTorres,TheColonialityofBeing,CulturalStudies ,21:2,2007,pp.240270. [9]LewisR.Gordon,ExistentiaAfricana:UnderstandingAfricanaExistentialThought,NewYork:Routledge,2000. [10]Asitiswellknownanddiscussed,NoahcursedtheyoungestsonofHam,Canaan,foranactofdisrespectthat Hamcommittedtowardhisfather.AsCanaanwassupposedlytheancestoroftheAfricanpeople,thecurseprovided thejustificationfortheenslavementofthembyWesternChristiansandintheecclesiasticaltradition (http://www.romancatholicism.org/popesslavery.htm). [11]ParthaChatterjee,ModernityinTwoLanguages,in:APossibleIndia:EssaysinPoliticalCriticism,Oxford UniversityPress:Delhi,1997,pp.185205.SeemyEpistemicDisobedience,IndependentThoughtandDecolonial Freedom,in:Theory,CultureandSociety ,26/78,2009,pp.159181. [12]MichelRolphTrouillot,NorthAtlanticUniversals:AnalyticalFictions,14921945SouthAtlanticQuarterly ,101, 4,2002,p.849. [13]LesIndignesdelaRpublique,seenote4.
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