Decolonize That!

For those interested in continuing the struggle for decolonization, the word "multiculturalism" is mostly a sad joke. After all, institutionalized multiculturalism today is a managerial muck of buzzwords, branding strategies, and virtue signaling that has nothing to do with real struggles against racism and colonialism. But Decolonize Multiculturalism unearths a buried history. “Decolonize Multiculturalism” focuses on the story of the student and youth movements of the 1960s and 1970s, inspired by global movements for decolonization and anti-racism, who aimed to fundamentally transform their society, as well as the violent repression of these movements by the state, corporations, and university administrations. Part of the response has been sheer violence-campus policing, for example, only began in the 1970s, paving the way for the militarized campuses of today-with institutionalized multiculturalism acting like the velvet glove around the iron fist of state violence. But this means that today's multiculturalism also contains residues of the original radical demands of the student and youth movements that it aims to repress: to open up the university, to wrench it from its settler colonial, white supremacist, and patriarchal capitalist origins, and to transform it into a place of radical democratic possibility.

Behold the sleazy logic of museums: plunder dressed up as charity, conservation, and care. The idealized Western Museum, as typified by the Metropolitan Museum of Art, the British Museum, and the Museum of Natural History, has remained much the same for over a century: a uniquely rarified public space of cool stone, providing an experience of leisure and education for the general public while carefully tending fragile artifacts from distant lands. As questions about representation and ethics have increasingly arisen, these institutions have proclaimed their interest in diversity and responsible conservation, asserting both their adaptability and their immovably essential role in a flourishing and culturally rich society. With “Decolonize Museums”, Shimrit Lee punctures this fantasy, tracing the essentially colonial origins of the concept of the museum. White Europeans' atrocities were reimagined through narratives of benign curiosity and abundant respect for the occupied or annihilated culture, and these racist narratives, Lee argues, remain integral to the authority exercised by museums today. Citing pop culture references from Indiana Jones to Black Panther and highlighting crucial activist campaigns and legal action to redress the harms perpetrated by museums and their proxies, Decolonize Museums argues that we must face a dismantling of these seemingly eternal edifices, and consider what, if anything, might take their place.

Few urban critters are more reviled than the hipster. They are notoriously difficult to define, and yet we know one when we see one. No wonder: they were among the global cultural phenomena that ushered in the 21st century. They have become a bulwark of mainstream culture, cultural commodity, status, butt of all jokes and ready-made meme. But frightening as it is to imagine, for more than a century, hipsters have been lurking among us. Defined by their appearances and the cloud of meaning attached to them-the cool vanguard of gentrification, the personification of capitalism with a conscience-hipsters are all looks, and these looks are a visual timeline to America's past and present. Underlining this timeline is the pattern of American popular culture's love/hate/theft relationship with Black culture. Yet the pattern of recycling has reached a chilling point: the 21st century hipster made all possible past fads into new trends, including and especially the old uncool. In “Decolonize Hipsters”, Grégory Pierrot gives us a field guide to the phenomenon, a symptom and vanguard of the wave of aggressive white supremacist sentiment now oozing from around the globe.

“Decolonize Self-Care” mounts a sharply critical investigation into contemporary "self-care" practices-particularly those that embrace using mindfulness and other techniques such as tantra and yoga, as well as gluten-free and low-carbohydrate diets. The authors argue that "self-care" has become an industry, and one that is often marketed to and by wealthy, cisgender, white women in the global north. Spurgas and Meleo-Erwin contend that the rhetoric of "feminism" is regularly co-opted in selling self-care, with wealthy white women being the primary consumer target and also those who profit from self-care entrepreneurship. Through careful research and sharp analysis, the authors offer a vision of more radical, communal, collective, anti-racist, and anti-capitalist forms of care for chronic pain, burnout, depression, anxiety, and other conditions which are often the result of gendered, sexualized, racialized, ableist, and colonialist traumas under late capitalism. Utilizing critical feminist disability studies, madness studies, Black feminist scholarship, decolonial theory, and other intersectional and Marxist feminist critique, the authors re-theorize care outside of and beyond what current self-care rhetorics generally allow. A smart and often laugh-out-loud read, Decolonize Self-Care speaks to academic and lay audiences alike.