#decolonizing knowledge

New Post has been published on https://www.aneddoticamagazine.com/carl-malamud-sam-pitroda-code-swaraj/

Carl Malamud, Sam Pitroda: CODE swaraj

New Post has been published on https://www.aneddoticamagazine.com/carl-malamud-sam-pitroda-code-swaraj/

Carl Malamud, Sam Pitroda: CODE swaraj

CODE SWARAJ is the story of a modern-day campaign of civil resistance which takes inspiration from Mahatma Gandhi and his campaigns of satyagraha that changed the nature of how our governments interact with their citizens. In their quest for universal access to knowledge, democratizing information, and decolonizing knowledge, Malamud and Pitroda apply those Gandhian values to our modern times and lay out a compelling agenda for change for India and the world.

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CCC 2015: Talks

"what is the role of technology within intersectional struggles? Does technology become another layer of oppression? Or can it contribute to the emancipation of marginalised identities… If yes. How?

"My research in technology politics also includes the organic and spiritual realms, as my understanding of technology is not limited to web-cyborg-smart-life. A spell, plant remedies, ancestor communication or energetic works are also technologies for me, as it is about network systems that enable various forms of interventions. "Governments and lobbies are preventing the industrialisation of free energy because the economy would collapse and who would benefit from available free energy besides the WHOLE WORLD?! NTU, a tech health agency I co-founded investigating technology from African spiritual philosophies, had the chance to collaborate with SAITH on a work exploring the relationship between spirituality and scientific research."

“Furthermore, Western epistemic traditions are traditions that claim detachment of the known from the knower. They rest on a division between mind and world, or between reason and nature, as an ontological a priori...”

“This hegemonic notion of knowledge production has generated discursive scientific practices and has set up interpretive frames that make it difficult to think outside of these frames. But this is not all. This hegemonic tradition has not only become hegemonic. It also actively represses anything that actually is articulated, thought and envisioned from outside of these frames. For these reasons, the emerging consensus is that our institutions must undergo a process of decolonization both of knowledge and of the university as an institution. The task before us is to give content to this call – which requires that we be clear about what we are talking about.”

“And the term “other selves” is open-ended enough to include, in this Age of the Anthropocene, all sorts of living species and objects, including the biosphere itself.   “[Ngugi, as opposed to Fanon,] believes that decolonization is not an end point. It is the beginning of an entirely new struggle. It is a struggle over what is to be taught...”

“Decolonizing (à la Ngugi) is not about closing the door to European or other traditions. It is about defining clearly what the centre is.”

“Recent scholarship on the many versions of black internationalism and its intersections with various other forms of internationalisms could help in rethinking the spatial politics of decolonization in so far as true decolonization, as Dubois intimated  in 1919, necessarily centers on “the destiny of humankind” and not of one race, color or ethos.”

“By pluriversity, many understand a process of knowledge production that is open to epistemic diversity. It is a process that does not necessarily abandon the notion of universal knowledge for humanity, but which embraces it via a horizontal strategy of openness to dialogue among different epistemic traditions.”