-Ottoman heritage and Non-Aligned legacies, as well as after-effects of Austrian, Hungarian and Italian rule, on to the cloth of decolonial thought: but doing so requires integrating theories of global racial formations, ‘race in translation’ and the ‘global colour line’ (Vučetić 2013 ) into the study of state socialism and postsocialism. This requires reckonings south-east European studies rarely make. Where Frantz Fanon ( 1963 : 96 in Bhambra 2014 : 31) argues ‘the opulence of Europe “has been founded on slavery” ’, does this include the opulence of Habsburg Zagreb, Venetian
epistemological resistance to northern objectification and its lived, sensory experience of ‘southern affinity’ or ‘mutual recognition’ – the south in the world – as Boehmer suggests in her concluding chapter in this collection. Allowing for these perspectives and for the varying critical views of settler colonial, decolonial, postcolonial, and Indigenous studies is not an either/or proposition, but rather the necessary result of bringing together or collocating chapters that cover a wide geographical space and that require us to look across cultures, peoples, and places
endeavour of establishing a sense of place in a negotiation that reworked the links between ‘tradition’ and contemporary times, resulting in decolonial representations of indigeneity as a theatrical way of resisting imperial ideologies (Fawzia Afzal-Khan 1997 ). The entanglement between narrative, performativity, place and the construction and sharing of social meanings is thus key when we think of the Mapuche context. Ceremonial rituals ( gillatun, nütxam, txawün ); the history and tensions related to
accompanied by the watering down and appropriation of anti- and decolonial agendas, but met by a ‘recolonial’ backlash in a number of former metropoles. 5 In Britain, historical narratives which incorporate ‘unpalatable elements of the national story’ have been seen as morally threatening and challenging to redemptive visions of Empire (Fowler 2020 ). More subtle attempts to leave colonialism in the past have been made even by critical scholars famed for their opposition to neoliberalism. David Harvey has argued that
to the decolonial element of our transition [to democracy] … we became independent very recently [referring to the end of apartheid in the early 1990s] … so [to] people in London and the US [international investors] … we are still unknown [in the sense that] people don't know whether South Africa will become like Zimbabwe or the Congo … these are real factors . So there has been a very strong desire to demonstrate that we are credible […]. [All emphases added
racism and whiteness as much as it is to heterosexuality, so a decolonial politics must equally be attuned to this. In following this lesson, the contestation of normative intimacies to include different affective relations, kinships, dependencies, is far from an issue of private orientations or about who can be intimate with whom; instead it is about how worth, value and with that humanity continues to be organised – that is, made and unmade – in postcolonial societies like Britain and beyond. This book has demonstrated some of the reach, embeddedness and everyday
and rituals of hygiene. The shift towards the active promotion of marriage and family forms in the early twentieth century reflects broader imperial strategies of domestication and a push by British authorities to develop colonies as decolonial movements agitated for independence and were violently pacified. As with welfare programmes in Britain, the production of domesticated households, patriarchal monogamy and childrearing were viewed as central to economic development and producing desirable workers, as well as quelling revolutionary fervour (Owens 2015
, D. 2010. Climate justice and historical emissions. Critical Review of International Social and Political Philosophy, 13(1), 229–253. Murphy, M. 2017. Alterlife and decolonial chemical relations. Cultural Anthropology, 32(4), 494–503. Nixon, R. 2011. Slow Violence and the Environmentalism of the Poor. London: Harvard University Press. Nussbaum, M. C. 2011. Creating Capabilities: The Human Development Approach. London: Harvard University Press. DAVIES & MAH 9781526137029 PRINT.indd 24 08/06/2020 15:32 Introduction 25 Ottinger, G. 2017. Making sense of citizen
order’. 55 If it is a location at all, then it is a ‘location where new visions of the future are emerging and where the global political and decolonial society is at work’. 56 Michelle Tusan has already written of the difficulties of ‘reading British colonial periodicals against the grain’, ‘given the inaccessibility of source material and the difficulty of uncovering the views of indigenous peoples due to the mediating influence of print and the colonial archive’. 57 As this chapter has shown, however, reading against the grain allows us to hold shipboard
Chinese difference, to taxonomise and transcode Chinese customs and creative expressions within well-established European comparatist frameworks, and to produce an ‘equivalence of judgement’ from which to assess their own culture. 76 For all these reasons, the magazine is conventionally read as an apology for both British and Chinese imperialism, occupying an ‘awkward place in the historiography of the decolonial order’, and inhabiting the uneasy space of bourgeois politics and writing in English in a moment of emerging Malay anticolonial nationalism. 77 As Neil Khor