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opposition to coloniality, even in the most ‘benign’ of research and policy areas, like international aid and humanitarianism. Coloniality can be understood as the perpetuation of colonial systems and technologies of domination into the present. As discussed by scholars such as Quijano, Grosfoguel, Dussel and Ndlovu-Gatsheni, the concept of decoloniality encourages systemic and historical analysis of the organised (re)production of injustice and mass human suffering. Formal colonialism (which arguably existed from 1492 to the 1960s) and transatlantic
literature on civic humanitarianism and humanitarianism embedded in social practice – with inspiration from relational ethics, such as feminist ethics of care ( Held, 2010 ; Robinson, 2011 ), communitarian or contextualised ethics ( Gouws and van Zyl, 2015 ; Imafidon, 2022 ; Metz, 2013 ; Rapatsa, 2016 ) and decolonial ethics ( Dunford, 2017 ; Hutchings, 2019 ) – we identify four elements of a relational ethics: (1) solidarity, responsibility and justice; (2) identity and belonging; (3
. Gutiérrez-Rodríguez , E. ( 2010 ), Migration, Domestic Work and Affect: A Decolonial Approach on Value and the Feminization of Labor ( New York and London : Routledge ). Hackl , A. (ed.) and ILO ( 2021 ), Digital Refugee Livelihoods and Decent Work: Towards Inclusion in a Fairer Digital
beyond borders. Yet, UNHCR-endorsed corporate and celebrity humanitarians are located within immense privilege and power, as well as being immersed in the colonial, gendered and capitalist logics of humanitarianism, rather than being wedded to the transformation of the global order and decoloniality ( Bergman Rosamond, 2015 , 2016 ). Directly relevant is also the contention that humanitarian actors, many of whom are located within a neoliberal feminist logic
. and Björkdahl , A. ( 2015 ), ‘ The “Field” in the Age of Intervention: Power, Legitimacy, and Authority Versus the “Local” ’, Millennium , 44 : 1 , 23 – 44 . Rutazibwa , O. U. ( 2019 ), ‘ What’s There to Mourn? Decolonial Reflections on (the End of
Brief Wondrous Life of Oscar Wao: Questions for Junot Díaz’ (8 November 2007). www.slate.com/articles/news_and_ politics/the_highbrow/2007/11/the_brief_wondrous_life_of_oscar_wao. html (accessed 11 October 2008). 8 Silvio Torres-Saillant, ‘Artistry, Ancestry, and Americanness in the Works of Junot Díaz in The Brief Wondrous Life of Oscar Wao’, in Junot Díaz and the Decolonial Imagination, ed. Monica Hanna, Jennifer Harford Vargas, and José David Saldívar (Durham, NC and London: Duke University Press, 2016), pp. 115–146, at p. 120. 9 Joshua Jelly
Fanon's decolonial episteme falls short. For Fanon is surprisingly receptive to the ‘fatal impact’ thesis of colonial lore, which proposes that no indigenous culture can survive the colonial encounter (Moorhead 1987 ). While often mobilized as a narrative frame for South Pacific colonial histories, I would argue that this thesis is clearly evident in assessments of the fatal