Direkt zum Inhalt


Videodokumentation der ALMA-Lecture mit Swati Parashar

ALMA Lecture Swati

Swati Parashars Vortrag „Rethinking the coloniality & violence of famines in the Global South" vom 20.11.2023 ist nun auch als Video zum Nachhören und -schauen erschienen. Darin befasst sie sich mit den bestehenden Dilemmata bei der Untersuchung der Gewalt von Hungersnöten und der Kolonialität von Diskursen über hungerleidende Körper im globalen Süden. Der Vortrag war Teil der ALMA-Vortragsreihe des ABI in Zusammenarbeit mit dem BMBF-Netzwerk „Postcolonial Hierarchies in Peace and Conflict", dem Global Studies Programme und dem Colloquium Politicum der Universität Freiburg.

Die Videodokumentation finden Sie hier.

Der nächste ALMA-Vortrag zum Thema „Genealogies of African Studies in Germany: An intersectional critique and ways forward" mit Serawit Debele findet am 29.04.2024 statt. Alle weiteren Informationen finden Sie hier.

ASA-Projekt „Decolonize Universities“ erfolgreich abgeschlossen

Foto der ASA Teilnehmenden

Wie ist die Wissensproduktion an Universitäten bis heute kolonial geprägt? In dem Projekt „Decolonize Universities: Bei Ansätzen zur Dekolonisierung von Wissensproduktion mitwirken“ haben sich vier Studierende mit dem Prozess der Dekolonisierung zweier Universitäten, der Universität Ghana und der Universität Freiburg, befasst. 

In Freiburg haben Abdul Karim Ibrahim und Harriet Nana Akua Agyapong (beide Universität Ghana), Vincent Stein (Universität Freiburg) und Felix Ampoma (Universität Bayreuth) einen dekolonialen Blick auf die Curricula der Bachelor- und Masterstudiengänge sozialwissenschaftlicher Disziplinen geworfen. Sie haben mit zahlreichen Studierenden und Lehrenden der Universität Freiburg gesprochen und sich die Lehrpläne ausgewählter Seminare an beiden Universitäten angesehen. Auch an der Durchführung des SDG-Hochschultags „De-Colonizing Partnerships“ waren sie beteiligt. Ein Empfehlungspapier, das Anregungen für die Universität Freiburg und für Lehrende gibt, wird in Kürze erscheinen. 
In Accra hat das Studierenden-Team den Blick geweitet und eine historische Perspektive eingenommen. Über zahlreiche Interviews und intensive Recherche in den Universitätsarchiven haben sie die Bemühungen um eine Dekolonisierung der University of Ghana nachgezeichnet, die 1948 als University College of the Gold Coast noch unter britischer Kolonialherrschaft gegründet wurde. Eine zentrale Rolle nahm das Institute of African Studies (IAS) der UG ein, das 1961 als eines der ersten Zentren für Afrikastudien auf dem Kontinent durch den damaligen Präsidenten Ghanas, Kwame Nkrumah, gegründet wurde. 

Das Projekt ist Teil des Engagement Global ASA-Hochschule Programms. https://asa.engagement-global.de/ Das seit 1960 existierende Programm für entwicklungspolitische Arbeits- und Studienaufenthalte im Ausland kann seit 2018 auch in Kooperation mit Hochschulen durchgeführt werden. Das Africa Centre for Transregional Research (ACT), das Arnold-Bergstraesser-Institut (ABI) Freiburg und das Institut of African Studies (IAS) der University of Ghana organisierten das Projekt. 

Auf dem Foto sind von links nach rechts zu sehen: Abdul Karim Ibrahim (UG), Moritz Haupt (Engagement Global), Irene Appeaning Addo (UG), Nana Akua Agyapong (UG), Felix Ampoma (U Bayreuth), Vincent Stein (UFR), Frederike Wagner (BMZ)

ALMA Reviews Blog: Appropriation, re-appropriation, offloading, offsetting

"Appropriation, re-appropriation, offloading, offsetting"

Von: Soumaya Mestiri, einer jungen tunesischen Philosophin. Sie schrieb “Décoloniser le féminisme. Une approche transculturelle”, Vrin, 2016. 

Veröffentlicht im Oktober 2021 in Multitudes vol 84 (3), 2021.

Abrufbar unter:  https://doi.org/10.3917/mult.084.0122

In her article “Appropriation, re-appropriation, offloading, offsetting”, Soumaya Mestiri argues that decolonial feminism should aim at de-centring modern and liberal thought, ideologies and identities. Decolonising feminism is not about the peripheral identities becoming mainstream – becoming the centre – it is more about developing and acknowledging multiple and parallel fields of struggle. Mestiri calls for a threefold practice of transgression: first, re-appropriation of “what modernity deprived us of” – namely, the imposed focus on the individual over the community, on the needs of the single over the group. Because the Islamic tradition subordinates the single to the community, the rhetoric of modernity maintains that there is no space for emancipation within Islam.  In this interpretation, the feminist struggle is inconceivable within the Muslim tradition. As Abdelkebir Khatibi and Maria Lugones frame it, the dictate of modernity opened a “fracture” in the hearts and minds of all those not-yet-modern Muslims, spreading a sense of unworthiness and inappropriateness among them vis-à-vis modern Western citizens (Mestiri, 2021:124). Nonetheless, Mestiri points out that such a painful fracture is a precious opportunity to reconsider the richness of poverty, the bliss of awkwardness and the advantage of having a non-liberal perspective. Where the individual as a supreme standard is absent, she argues, decolonial feminism flourishes. Decolonial feminism considers people’s multiple attachments to geography, community, ethnicity, religion, politics, gender, class and others. Accepting the relevance and plurality of belonging also means developing solidarity toward other people’s attachments and considering them valid. Furthermore, decolonial feminism has a certain light-heartedness, because it has offloaded the weight of neoliberal structure, the dogmas of efficacy, competition and profit. Finally, Mestiri’s feminism refuses comparison with mainstream, colonial, white Western feminism. Indeed, it supports disobedience and seeks to chart its own path.

Mestiri looks critically at the notion of “empowerment” and connects it to what she calls the “folklorization” of Southern and Arab Muslim women. The process of “folklorization” is a powerful tool to disempower women, projecting an image of folks, non-modern, weak, powerless individuals with no control over their existence or the world around them, as passive subjects of History. Folklorisation, says Mestiri, is also a means to disempower and de-politicise women. Indeed, NGOs that support and promote empowerment also contribute to the systematic depoliticization of indigenous people. Mestiri criticises the UNDP (United Nations Development Programme) in Tunisia as it claims to empower country women while fetishising them by promoting ancient rural techniques, art and handicrafts. Today, Western feminist developmental programmes focus on empowering non-Western women through “care”, which means making women more skilled to perform “care” jobs at home or within the society. Of course, such programmes support women’s empowerment in the name of “sisterhood”, among other things. Mestiri criticises sisterhood as a global, neo-liberal enterprise that minimises the differences among races, classes and cultures under an all-encompassing label. The problem is that feminism does not necessarily imply a common purpose. Mestiri explains that decolonial cosmopolitan feminism in Tunisia must help women from the interior regions fight against the post-colonial state, which exploits its lands and people, instead of supporting them against macho culture.

I enjoyed Mestiri’s article on the transgressive nature of decolonial feminism because it highlights the core aspects of decoloniality, via a dynamic approach of turning, returning and de-turning. Indeed, the decolonial perspective revolves around coloniality to analyse it, discover its mechanisms of power, and see it in its oppressive entirety. Decolonisation also represents a movement of a comeback, of returning to the community, to the group, to an understanding of the fracture caused by modernity and by the normalisation of colonial practices. Finally, decolonisation advocates for the need to de-turn or divert perspective from neoliberal logic, which entails the fragmentation of people’s agency and the preference for the will of the white individual over that of the less white. Mestiri’s achievement lies in showing that decolonial feminism aims to challenge the monoculture of mainstream feminism, in which emancipation, freedom and autonomy have acquired specific and fixed, non-negotiable meanings.

I think that Mestiri’s work on decolonial feminism is particularly relevant for three reasons: first, she describes decoloniality as an inclusive, anti-modern perspective, which is neither conservative nor reactionary. Decolonial feminism criticises both Orientalism and colonial feminism, which imposes Western frames without discussing them. Simultaneously, decolonising also means revisiting one’s own tradition, such as Islam. Mestiri describes decolonial feminism as a constant struggle to denounce both the colonial and the traditional oppressions, both of which reduce the individual to a subject. At the same time, Mestiri connects feminist struggles through the aspect of vulnerability, a common human condition that can truly develop solidarity. Finally, Mestiri believes that intersectionality is only successful within the frame of decoloniality. Indeed, she points out that intersectionality is not an idea but a system, a work-frame. Adopting the logic of intersectionality does not mean acknowledging a plurality of oppressions for the sake of accuracy. It means contesting the system instead, as by opposing the liberal legal model (as the civil code in Tunisia) that rejects the notion of “identity” because it is complex and multidimensional, only keeping the non-problematic notions of “individual” and “citizen”. Being intersectional, assesses Mestiri, is not an exercise in identitarian cherry-picking: it is about a return to the roots of oppression for all women, and addressing and denouncing them. 

Rezensiert von: Alessandra Bonci

To all contributions of the ALMA Reviews Blog

Foto: © Priscilla Du Preez

Expert*innenmeinung zu Steinmeiers Besuch in Tansania

Infografik: Expertinnenprofile Boatca, Mehler und Pink
| Universität Freiburg

Der Expert*innendienst der Universität Freiburg interviewte das Sprecher*innenteam der Exzellenxcluster-Initiative "De-Coloniality Now":

Andreas Mehler, Manuela Boatcă und Johanna Pink sprachen über die Auslandsreise des Bundespräsidenten Frank-Walter Steinmeier nach Tansania (30.10.-1.11.) und über die Auseinandersetzung mit dem Erbe des deutschen Kolonialismus.

Sie halten fest:„Ohne Aufarbeitung in den ehemaligen Kolonialzentren hält die Kolonialität an“.

Lesen Sie das gesamte Gespräch hier: https://kommunikation.uni-freiburg.de/pm/expertendienst/ohne-aufarbeitung-in-den-ehemaligen-kolonialzentren-haelt-die-kolonialitaet-an