A Decolonial Critique of the Racialized “Localwashing” of Extraction in Central Africa

Responding to calls for increased attention to actions and reactions “from above” within the extractive industry, we offer a decolonial critique of the ways in which corporate entities and multinational institutions propagate racialized rhetoric of “local” suffering, “local” consultation, and “local” fault for failure in extractive zones. Such rhetoric functions to legitimize extractive intervention within a set of practices that we call localwashing. Drawing from a decade of research on and along the Chad-Cameroon Oil Pipeline, we show how multi-scalar actors converged to assert knowledge of, responsibility for, and collaborations with “local” people within a racialized politics of scale. These corporate representations of the racialized “local” are coded through long-standing colonial tropes. We identify three interrelated and overlapping flexian elite rhetoric(s) and practices of racialized localwashing: (a) anguishing, (b) arrogating, and (c) admonishing. These elite representations of a racialized “local” reveal diversionary efforts “from above” to manage public opinion, displace blame for project failures, and domesticate dissent in a context of persistent scrutiny and criticism from international and regional advocates and activists

The philosopher of ambiguity: exploring stories of spirituality of people with aphasia through the lens of Merleau-Ponty

Spirituality as a concept has only recently begun to be considered in speech and language therapy research and practice, and phenomenology as a research methodology is also not widely used in SLT research. Yet, concepts propounded by the phenomenologist Maurice Merleau-Ponty arguably offer a useful theoretical framework from which to view certain aspects of SLT including the concept of spirituality and how this is expressed by people with a communication difficulty. In this project, eight people with aphasia were interviewed about their spirituality. The interviews were transcribed, themes identified and stories created. These stories were viewed using one of the concepts propounded by Merleau-Ponty, namely ambiguity

Waiting for other people: a psychoanalytic interpretation of the time for action

Typical responses to a confrontation with failures in authority, or what Lacanians term ‘the lack in the Other’, involve attempts to shore it up. A patient undergoing psychoanalysis eventually faces the impossibility of doing this successfully; the Other will always be lacking. This creates a space through which she can reimagine how she might intervene in her suffering. Similarly, when coronavirus forces us to confront the brute fact of the lack in the Other at the socio-political level, we have the opportunity to discover a space for acting rather than continuing symptomatic behaviour that increasingly fails to work

Questions of presence

This article considers some of the ways in which ‘the black woman’ as both representation and embodied, sentient being is rendered visible and invisible and to link these to the multiple and competing ways in which she is ‘present’. The issues are engaged through three distinct but overlapping conceptualisations of ‘presence’. ‘Presence’ as conceived (and highly contested) in performance studies; ‘presence’ as conceived and worked with in psychoanalysis; and ‘presence’ as decolonising political praxis among indigenous communities. I use these conceptualisations of presence to consider the various ways in which the black woman as figure and as embodied/sentient subject has been made present/absent in different discursive registers. I also explore what is foreclosed and how this is itself linked to legacies of colonial ‘worlding’. I end with consideration of alternative modes of black women’s presence and how this offers a resource for new modes of sociality. Keywords Black women; presence; colonial violence; de-gendering; psychosocial; triangular spac