This paper explores the important role of critical science, and in particular of post-colonial and decolonial theories, in understanding and shaping the ongoing advances in artificial intelligence. Artificial intelligence is viewed as amongst the technological advances that will reshape modern societies and their relations. While the design and deployment of systems that continually adapt holds the promise of far-reaching positive change, they simultaneously pose significant risks, especially to already vulnerable peoples. Values and power are central to this discussion. Decolonial theories (...) use historical hindsight to explain patterns of power that shape our intellectual, political, economic, and social world. By embedding a decolonial critical approach within its technical practice, AI communities can develop foresight and tactics that can better align research and technology development with established ethical principles, centring vulnerable peoples who continue to bear the brunt of negative impacts of innovation and scientific progress. We highlight problematic applications that are instances of coloniality, and using a decolonial lens, submit three tactics that can form a decolonial field of artificial intelligence: creating a critical technical practice of AI, seeking reverse tutelage and reverse pedagogies, and the renewal of affective and political communities. The years ahead will usher in a wave of new scientific breakthroughs and technologies driven by AI research, making it incumbent upon AI communities to strengthen the social contract through ethical foresight and the multiplicity of intellectual perspectives available to us, ultimately supporting future technologies that enable greater well-being, with the goal of beneficence and justice for all. (shrink)

From yoga to the Anthropocene to feminist theory, recent calls to ‘decolonise’ have resulted in a resurgence of the term. This article problematises the language of the decolonial within feminist theory and pedagogy, problematising its rhetoric, particularly in the context of the US. The article considers the romanticised transnational solidarities produced by decolonial rhetoric within feminist theory, asking, among other questions: What are the assumptions underpinning the decolonial project in feminist theory? How might the language of ‘decolonising’ serve to actually (...) de-politicise feminism, while keeping dominant race logics in place? Furthermore, how does decolonial rhetoric in sites such as the US continue to romanticise feminist solidarities while positioning non-US-born women of colour at the pedagogical end of feminist theory? I argue that ‘decolonial’, in its current proliferation, is mainstreamed uncritically while serving as a catachresis within feminist discourse. This article asks feminism to reconsider its ease at an incitement to decolonise as a caution for resisting the call to decolonise as simply another form of multicultural liberalism that masks oppression through imagined transnational solidarities, while calling attention to the homogenous construction of the ‘Global South’ within decolonising discourse. (shrink)

This paper explores pedagogic strategies for resisting the racism of contemporary populism and age-old coloniality through challenging secularism in the academy, especially in social theory. Secularism sustains racism and imperialism in the contemporary academy and is inscribed, in part, through the norms of social theory. Post-secular social theory has been positioned by some as the decolonial answer, but often replicates the most problematic aspects of secularism. Whereas post-secularism affirms the previously denigrated side of the secular vs religious dualism, I am (...) more interested in unworking those classificatory schemas, setting the critical thought of religious teachers in relation with ‘secular’ social and political theorists such that boundaries erode. The ambition in this is to resist the hierarchical orderings of knowledge that pit Islamic, indigenous, and feminised subjectivity as backwards, dangerous or intrinsically inferior to secular, Christian, rational knowledge. It is also to disenchant the secular Gods and hold open space for critical play in relation to the transcendental - to create a permissive, legitimising, space for students’ spiritual dimension, conocimiento, or the cultivation of soul. The paper draws theoretical inspiration from Gloria Anzaldúa, Gayatri Chakravorty Spivak, and Sylvia Wynter. It also draws on a practical experiment in disenchanting secularism through teaching an undergraduate module in social theory called Capitalism and Religion. (shrink)

Recent criticisms of the Rhodes Must Fall (RMF) Oxford campaign have problematized the presence of Black bodies within British higher education by reference to an ideal image of the impartial and discerning academy. In this article, I historically and intellectually contextualize the apprehension, expressed in the debates over RMF Oxford, that an intimate Black presence destabilizes the ethos of higher education. Specifically, I argue that much more than Rhodes’ statue implicates the British academy in the Empire’s southern African interests. I (...) excavate a genealogy of academic debates regarding the effects of an increased proximity of Black presence to empire’s white spaces. These debates were initiated by social anthropologists in the interwar years primarily (albeit not solely) with regards to studies of southern Africa’s urbanizing spaces. What is more, such debates were highly influential to the study of ‘race relations’ in Britain’s postwar era of Commonwealth immigration. Critically, all these debates problematized the cognitive competency of African/Black peoples to inhabit white cultural spaces – including the academy – in ways that were not destabilizing of imperial order. Current campus campaigns such as RMF should not be evaluated against an ideal image of the academy. Rather, they form part of a continued confrontation with the afterlives of academic dispositions that were implicated in the imperial project that Rhodes was integral to. (shrink)