Contradiction Studies

»The danger of a single story« (Chimamanda Ngozi Adichie). How to decolonize contradiction»

Gisela Febel (RTG Contradiction Studies), Michi Knecht (RTG Contradiction Studies)& Kerstin Knopf (RTG Contradiction Studies)

06/30/2022 4:15 pm –5:30 pm

U Bremen GRA 2 0030

Readings

Da Costa Marques, Ivan. 2021. Decolonizing Knowledge Devices. In Andrea Ballestero & Brit Ross Winthereik (eds.).Experimenting with Ethnography. A Companion to Analysis, 219–234. Durham: Duke University Press. https://andreaballesterodotcom.files.wordpress.com/2021/06/ballesterowinthereik-2021-experimenting_with_ethnography.pdf (25.05.2022).

Maart, Rozena. 2020. Introduction – Decoloniality and Decolonial Education: South Africa and the World. In Alternation 33, 15– 44.

Mignolo, Walter D. 2007. DELINKING. The Rhetoric of Modernity, the Logic of Coloniality and theGrammar of De- coloniality. In Cultural Studies 21(2), 449–514.

Back to overview

DFG Research Training Group 2686: Contradiction Studies –

Constellations, Heuristics, and Concepts of the Contradictory

DFG Research Training Group 2686: Contradiction Studies –

Constellations, Heuristics, and Concepts of the Contradictory

Home > Events > Internal Events > »The danger of a single story« (Chimamanda Ngozi Adichie). How to decolonize contradiction»

prison of difference

“‘Contradiction is the prison of difference‘ writes the French philosopher Gilles Deleuze. Worlds of Contradiction asks: how can we explain and describe the world without making it more coherent and systematic than it is?”
Michi Knecht

hierarchy of norms

“If social contradictions are reflected in law, law cannot form a hierarchy of norms free of contradictions.”
Andreas Fischer-Lescano

diversity and plurality

“Join us to create more diversity and plurality in knowledge production.”
Gisela Febel

city

“The city is a laboratory not only of modernity, but also of contradiction.”
Julia Lossau

Afterlife of colonialism

“Contradiction comes in many different forms. None is so debilitating than when the coloniser transitions, textually not politically, to decoloniality without taking the responsibility for the afterlife of colonialism, which they continue to benefit from. Self-examination and self-interrogation of the relations of coloniality, a necessity, seem nearly impossible for the coloniser who continues to act as beneficiary, masked in the new-found language of White fragility, devoid of an ethical responsibility of the very system of White domination they claim to be against.” (Black Consciousness and the Politics of the Flesh)
Rozena Maart