ABSTRACT
‘Coloniality is not over, it’s is all over’ declared Walter D. Mignolo (2016) in a conversation with Aryan Kaganof. Coloniality is a description of the persistence of colonialism beyond dismantlement of its direct administrative structures (Quijano 2000). This way, coloniality differs from postcolonialism as it is not an ‘after’ of colonialism. Long before Anibal Quijano coined the concept of ‘coloniality’, the leading Pan-Africanist leader and intellectual Kwame Nkrumah (1965) articulated this persistence of colonialism in terms of ‘neo-colonialism’, again a continuation rather than an ‘after’. It is this survival of coloniality on a global scale (as global coloniality), which has provoked the resurgence of decolonization in the twenty-first century. This resurgence has taken the form of what the Latin American decolonial theorists have named as decoloniality. Decoloniality is a collective name for all those anti-slavery, anti-racism, anti-colonialism, anti-capitalism, anti-patriarchy, anti-Eurocentric hegemonic epistemology initiatives and struggles emerging in different geo-political sites haunted by coloniality in its physical, institutional, ideational and metaphysical forms (Mignolo 2000; Quijano 2000; Grosfoguel 2007; Maldonado-Torres 2007). The ‘de’ as opposed to the ‘post’ underscores and embraces many temporalities as it critiques imperial linear conception of time (Mignolo 2014: 21).
