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Deferred horizons: Whose anthropology is this?
Fazil Moradi (University of Johannesburg)
Stefanie Bognitz (University of Halle, Germany)
Papers divided over sessions: 4+4
Zimitri Erasmus (University of Witwatersrand), Monika Halkort (Lebanese American University), Umut Yildirim (Institute for Cultural Inquiry Berlin)
Time zone:
Tuesday 21 July, 11:00-12:45, 14:00-15:45

Short abstract:

This panel is committed to epistemological disobedience that allows for unauthorized anthropological knowledge to constitute ways of seeing and knowing. It goes against the grain of the anthropological entanglement in the "coloniality of knowledge" or the episteme of domination.

Long abstract:

Anthropology is as much confronted with questions that haunt our time, as surprising challenges of deferred horizons call us to speculation. To state that anthropology was situated outside of the colonial horizon of modernity and beyond the imperial language is difficult (Mignolo and Schiwy 2003). This panel is committed to epistemological disobedience that allows for unauthorized anthropological knowledge and lived worlds to constitute ways of seeing, knowing, and telling. It attends to how the naturalized and legitimized anthropology is entangled in the "coloniality of knowledge/power" or the episteme of domination - that is, knowledge destined to control (Grosfoguel 2013). Thus, the panel is an engagement with how knowledge, lived experiences, everyday practices, and more-than-human are tied up with epistemologies in the lived world that is termed "field," an ethnographic enterprise rather than human condition that can give birth to theories. The questions we ask panelists to address are: Whose anthropology is this? Is doing anthropology otherwise or beyond binary conceptions of difference possible? This is of planetary importance as the worlds we inhabit are marked by accelerated movements of people, knowledge, sciences/technologies, ecological concerns, and global capitalism. As anthropologists we are of these movements, inhabiting multiple worlds all at once, while maintaining virtual connections where inside/outside no longer hold as fixed oppositions. Thus, by asking, whose anthropology is this?, we want to turn to decoloniality of anthropological knowledge, epistemic of domination, and openness to worldwide movements of epistemic pluralism, as we move toward deferred horizons.