Political Theories Of Decolonization

Political Theories of Decolonization provides an introduction to some of the seminal texts of postcolonial political theory. The difficulty of founding a new regime is an important theme in political theory, and the intellectual history of decolonization provides a rich--albeit overlooked--opportunity to explore it. Many theorists have pointed out that the colonized subject was a divided subject. This book argues that the postcolonial state was a divided state. While postcolonial states were created through the struggle for independence, they drew on both colonial institutions and reinvented pre-colonial traditions. Political Theories of Decolonization illuminates how many of the central themes of political theory such as land, religion, freedom, law, and sovereignty are imaginatively explored by postcolonial thinkers. In doing so, it provides readers access to texts that add to our understanding of contemporary political life and global political dynamics.

Recent scholarship in political theory has focused on the treatment of colonialism in the writings of canonical thinkers such as Locke, Burke, Mill, Diderot, Tocqueville, Smith, and Kant, revealing the extent to which the subject of colonialism and imperialism dominated the minds of great thinkers as the colonial project took place.

Political science emerged as a response to the challenges of imperial administration and the demands of colonial rule. While not all political scientists were colonial cheerleaders, their thinking was nevertheless framed by colonial assumptions that influence the study of politics to this day. This book offers students a lens through which to decolonize the main themes and issues of political science - from human nature, rights, and citizenship, to development and global justice. Not content with revealing the colonial legacies that still inform the discipline, the book also introduces students to a wide range of intellectual resources from the (post)colonial world that will help them think through the same themes and issues more expansively. Decolonizing Politics is a much-needed critical guide for students of political science. It shifts the study of political science from the centers of power to its margins, where the majority of humanity lives. Ultimately, the book argues that those who occupy the margins are not powerless. Rather, marginal positions might afford a deeper understanding of politics than can be provided by mainstream approaches.​

Decolonizing Theory: Thinking across Traditions aims at disentangling theory from its exclusively Western provenance, drawing insights and concepts from other thought traditions, connecting to what it argues is a new global moment in the reconstitution of theory. The key argument, which is the point of departure of the book, is that any serious theorizing in the non-West should be fundamentally suspicious of any theory that only gives you one result-that four-fifths of the world does not and cannot do anything right. Everything in the non-West, from its modernity and secularism to its democracy and even capitalism, is always seen to be deficient. In other words, all it tells us is that we do not live up to the standards set by Western modernity. From this point of departure, it seeks to create a conceptual space outside (Western) modernity and capitalism, by insisting on a rethink of non-synchronous synchronicities. The book takes three key themes around which the whole story of modernity can be unraveled, namely the question of the political, capital and historical time, and secularism for a detailed discussion. It does so by bracketing, in a sense, the autobiographical story that Western modernity gives itself. In each case, it tries to show that past forms never simply disappear, without residue, to be fully supplanted by the modern, and merely applying theory produced in one context to another is, therefore, very misleading.

What is political independence? As a political act, what was it sanctioned to accomplish? Is formal colonialism over, or a condition in the present, albeit mutated and evolved? In Critique of Political Decolonization, Bernard Forjwuor challenges what, in normative scholarship, has become a persistent conflation of two different concepts: political decolonization and political independence. This scholarly volume is an antinormative and critical refutation of the decolonial accomplishment of political independence or self-determination in Ghana. He argues that political independence is insufficiently a decolonial claim because it is framed within the context of a country, where a permanent colonial settlement was never deemed necessary for the consolidation of future colonial political obligations. So, while territorial dissolution was politically engineered by Ghanaians, the colonial merely reconstitutes itself in different legal and ideological forms. Forjwuor offers new methodological, theoretical, and conceptual approaches to engaging the questions of colonialism, political independence, political decolonization, justice, and freedom, and constructs multiple conceptual bridges between traditional disciplinary fields of inquiry including politics, history, law, African studies, economic history, critical theory, and philosophy and political theory. Using the Ghanaian experience as a rich case study, Forjwuor rethinks what colonialism and decolonization mean, and asserts that decolonization is primarily a question of justice.

While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School—Jürgen Habermas, Axel Honneth, and Rainer Forst—have defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures critical theory from within by dispensing with its progressive reading of history while retaining its notion of progress as a political imperative, so eloquently defended by Adorno. Critical theory, according to Allen, is the best resource we have for achieving emancipatory social goals. In reimagining a decolonized critical theory after the end of progress, she rescues it from oblivion and gives it a future.

This volume presents empirical research on contemporary forms of decolonization and anti-colonialism in practice within areas of Indigeneity, citizenship, migration, education, language and social work. The contributions will be of interest to interdisciplinary education practitioners and students.

Decolonizing Democracy: Intersections of Philosophy and Postcolonial Theory analyzes the concept and the discourse of democracy. Ferit Güven demonstrates how democracy is deployed as a neo-colonial tool to discipline and further subjugate formerly colonized peoples and spaces. The book explains why increasing democratization of the political space in the last three decades produced an increasing dissatisfaction and alienation from the process of governance, rather than a contentment as one might have expected from "the rule of the people.” Decolonizing Democracy aims to provide a conceptual response to the crisis of democracy in contemporary world. With both a unique scope and argument, this book will appeal to both philosophy and political science scholars, as well as those involved in postcolonial studies, cultural studies, and peace studies.

Knowledge and Decolonial Politics: A Critical Reader offers the perspectives of educators and learners within current developmental settings, highlighting the systemic barriers faced whilst trying to implement decolonial pedagogies and practices. In the hope to challenge the dominance of Western Eurocentric thought in education and international development, the authors of this book offer counter narratives to promote the use of embodied cultural knowledges and histories, along with Indigenous perspectives, in order to subvert Western knowledge systems which are inherently colonial in nature. Changing education as we know it today requires creating spaces in which multiple knowledges can co-exist and benefit from one another. These spaces will ensure the continuity of decolonial practices and shape the intellectual politics of future generations. Contributors are: Olivia Aiello, Nana Bediako-Amoah, Shirleen Datt, George J. Sefa Dei, Chisani Doyle-Wood, Candice Griffith, Mandeep Jajj, Wambui Karanja and Lwanga G. Musisi.

The modern discipline of International Relations (IR) is largely an Anglo-American social science. It has been concerned mainly with the powerful states and actors in the global political economy and dominated by North American and European scholars. However, this focus can be seen as Eurocentrism. Decolonizing International Relations exposes the ways in which IR has consistently ignored questions of colonialism, imperialism, race, slavery, and dispossession in the non-European world. The first part of the book addresses the form and historical origins of Eurocentrism in IR. The second part examines the colonial and racialized constitution of international relations, which tends to be ignored by the discipline. The third part begins the task of retrieval and reconstruction, providing non-Eurocentric accounts of selected themes central to international relations. Critical scholars in IR and international law, concerned with the need to decolonize knowledge, have authored the chapters of this important volume. It will appeal to students and scholars of international relations, international law, and political economy, as well as those with a special interest in the politics of knowledge, postcolonial critique, international and regional historiography, and comparative politics. Contributions by: Antony Anghie, Alison J. Ayers, B. S. Chimni, James Thuo Gathii, Siba N'Zatioula Grovogui, Branwen Gruffydd Jones, Sandra Halperin, Sankaran Krishna, Mustapha Kamal Pasha, and Julian Saurin