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Walter Mignolo, the Darker Side of Western Modernity: Global Futures

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Walter Mignolo, the Darker Side of Western Modernity: Global Futures A book in the series THE DARKER SIDE OF WESTERN MODERNITY LATIN AMERICA OTHERWISE Languages, Empires, Nations Global Futures, Decolonial Options Series editors WALTER D. MIGNOLO, Duke University IRENE SILVERBLATT, Duke University Walter D. Mignolo SONIA SALDIVAR-HULL, University of Texas, San Antonio DUKE UNIVERSITY PRESS Durham & London zoil Once again, to Andrea and Alexander. Life continues, and so the conversations. And to Reynolds Smith, for twenty years of conversation and the more than a decade of working on Latin America Otherwise. ID zoit Duke University Press All rights reserved Printed in the United States of America on acid-free paper 0. Designed by Jennifer Hill. Typeset in Minion Pro by Achorn International Library of Congress Cataloging-in-Publication Data appear on the last printed page of this book. CONTENTS ix I ABOUT THE SERIES xi I PREFACE AND ACKNOWLEDGMENTS 1 I INTRODUCTION Coloniality I The Darker Side of Western Modernity Part One 27 I ONE The Roads to the Future I Rewesternization, Dewesternization, and Decoloniality Part Two 77 I TWO I Am Where I Do I Remapping the Order of Knowing 118 I THREE It Is "Our" Modernity I Delinking, Independent Thought, and Decolonial Freedom Part Three 149 I FOUR (De)Coloniality at Large I Time and the Colonial Difference I81 I FIVE The Darker Side of the Enlightenment I A DecoIonia! Reading of ABOUT THE SERIES Kant's Geography Part Four 213 I six The Zapatistas' Theoretical Revolution I Its Historical, Ethical, and Political Consequences 252 I SEVEN Cosmopolitan Localisms I Overcoming Colonial and Latin America Otherwise: Languages, Empires, Nations is a criti- Imperial Differences cal series. It aims to explore the emergence and consequences of concepts used to define "Latin America" while at the same time 295 I AFTERWORD exploring the broad interplay of political, economic, and cultural "Freedom to Choose" and the Decolonial Option Notes toward practices that have shaped Latin American worlds. Latin Amer- Communal Futures ica, at the crossroads of competing imperial designs and local responses, has been construed as a geo-cultural and geopolitical 337 I NOTES entity since the nineteenth century. This series provides a starting point to redefine Latin America as a configuration of political, lin- 365 I BIBLIOGRAPHY guistic, cultural, and economic intersections that demands a con- 389 I INDEX tinuous reappraisal of the role of the Americas in history, and of the ongoing process of globalization and the relocation of people and cultures that have characterized Latin America's experience. Latin America Otherwise: Languages, Empires, Nations is a forum that confronts established geo-cultural constructions, rethinks area studies and disciplinary boundaries, assesses convictions of the academy and of public policy, and correspondingly demands that the practices through which we produce knowledge and under- standing about and from Latin America be subject to rigorous and critical scrutiny. In this pathbreaking work, Walter D. Mignolo further pierces the surface episteme of rationality marking Western modernity to reveal its terrible and hidden underside. Western modernity, he shows convincingly, is inseparable from the logic of coloniality: modernity's elaborate façade of "civilizing" and "civilization" covers x About the Series its necessary foundation in the terror-logic of imperial rule. Not only a critique of dominant Western paradigms of knowledge, but of so-called critical studies, Mignolo's volume exposes the pervasiveness of Western PREFACE AND ACKNOWLEDGMENTS epistemic "rationalities" along with their self-congratulatory sentiments. But The Darker Side of Western Modernity goes beyond revealing the limi- tations of Western epistemic rationality and its geopolitical genesis. Migno- lo's extraordinary contribution is to present and strategize a "decolonial" epistemology or ways of being in the world—a route to agency through decolonial thinking and decolonial transformative being. This is thinking "otherwise:' What actual significance do you think there is in discussing the question of modernity? Discussing the significance of the question of modernity involves many dimensions. These include, for instance, the relation between contemporary nationalism and modernity, the question of globalization, consumerism, the theory of modernization, and West-centrism. If we are talking about the direct signifi- cance of this question, however, then I think that the critique of developmentalism is a very important aspect. The reconsideration of developmentalism is a very Important aspect. The reconsideration of developmentalism is specially urgent today. I am not an expert on this matter but I am still willing to go over a cursory discussion of these perspectives. WANG HUI and KE KAIIUN, "An Interview Concerning Modernity," zoo9 THE STRUCTURE of the argument and therefore of the book is built on the premises that currently there are three types of cri- tique to modernity. One type is internal to the history of Europe itself and in that sense these premises are a Eurocentered critique of modernity (for example, psychoanalysis, Marxism, poststruc- turalism, postmodernity), and the other two types emerged from non-European histories entangled with Western modernity. One of them focuses on the idea of Western civilization (for example, dewesternization, Occidentosis), and the other on coloniality (such as postcoloniality, decoloniality). The three types of critiques are analyzed in relation to their point of origination and their routes of dispersion. Postmodernity originated in Europe but dispersed around the world. Decoloniality originated among Third World xii Preface and Acknowledgments l'reface and Acknowledgments xiii countries after the Bandung Conference in 1955, and also dispersed all over dernity. In the same vein the question about modernity and the geopolitics the world. Dewesternization originated in East Asia, but the dewesternizing of knowledge is not being asked. In sum, when I say that decoloniality and argument can be found in other parts of the world. postcoloniality did not originate in Europe but in the Third World, I am The unfolding of the book's argument is not linear but spiral, a mode of reminded that Aline Cesaire and Frantz Fanon, for instance, were in France exposition that I have already practiced in two previous books (The Darker where they wrote their influential books. Fanon actually was in Algeria Side of the Renaissance and Local Histories/ Global Designs), both of which when he wrote The Wretched of the Earth (1961). The point, however, is not form a trilogy with this one. As in jazz, I have a leitmotif and several formu- where you reside but where you dwell. Cesaire and Fanon, both Martinican, laic sentences that the reader will encounter once and again in the preface dwelled in the history of the Middle Passage, of the plantations, of slavery and introduction, and which will reappear in each chapter and the after- and of the runaway slaves. Furthermore, the spirit of the Bandung Confer- word. Leitmotif and formulaic sentences are not "facts" or "principles" that ence showed that there is a horizon to explore beyond capitalism and com- once announced need not reappear. They have to reemerge, not only to illu- munism: decolonization. Decolonization is the horizon of thinking and minate the topic of a given chapter but also to be empowered by the issues, being that originated as response to the capitalist and communist imperial topics, and problems examined in each chapter. designs. The initial idea of the book, which dates back to around 2002, was to show On the Historical Foundation of Western Civilization, that the belief in one sustainable system of knowledge, cast first in theologi- Modernity, and the Economy of Accumulation cal terms and later on in secular philosophy and sciences (human and natu- ral sciences; nomothetic and ideographic sciences, as Wilhem Dilthey dis- There is a story behind the process of compiling material for and writing tinguished the "science of the spirit" from the hard sciences), is pernicious this book. The first version of this manuscript was delivered to Duke Uni- to the well-being of the human species and to the life of the planet. Such a versity Press in May 2006. Revision, after the outside evaluations came in, system of knowledge, referred to here as the "Western code serves not all began sometime in the spring of 2007, a time which also marked the begin- humanity, but only a small portion of it that benefits from the belief that in ning of the massive Wall Street-self-inflicted destructions that, more than terms of epistemology there is only one game in town. The "code" has been 9/11, generated a global Pachacuti, a turnaround, and a point of no return: preserved in the security box since the Renaissance. Diverse knowledge has the five-century cycle of Western civilization—its foundation, hegemony, been generated from that secret code in six European modern or imperial and dominance—came to an end. Global futures are already being built languages: Italian, Spanish, Portuguese, French, German, and English. One by the emerging political society (of which I will say more in chapter 1), may discern a hierarchy within modern European languages when it comes while the G7 to G20 are too busy to prevent the present collapse, the con- to epistemology. Certainly, theology was grounded in Latin and translated sequences of 50o years of Western hegemony and dominance. However, to vernaculars, while romance languages enjoyed a certain respectability processes of decoloniality breaking the Western code are already underway in terms of knowledge making. However, after the Enlightenment, French building global futures where the communal should obtain over the liberal was the romance language that led the second modernity, while German, commonwealth, the neo-liberal elite wealth, the Marxist commons, and the and more recently English, have come to be the language that preserves and Christian afterworld. This book is intended as a contribution to thinking hides the code.' and building such global futures.
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