I have been writing various versions of this post about romances and race for a while now. Probably since 2018. It started out as a sort-of review of The Power of One… there were also some additional thoughts that arose out of my review of Palm Trees in the Snow – which is, like the Power of One and Bridgerton, also a book-to-film adaptation. Then, the first season of Bridgerton was released at the end of 2019. I noticed that the things I wanted to say about the utilisations of cinematic portrayals of romance in both adaptations from book to film, were also being borne out in the adaptation of the Bridgerton novels… and even more so, as the adaptation adopted a counterfactual historical lens to depict a somewhat raceless picture of the past. However, so as not to conflate my gripes with adaptation with my gripes about race, representation and alternative histories, I have decided to focus in this particular post on the latter and consign the former to a different post. As always, watch this space for the other post… coming soon. Touch wood.
Amílcar Lopes da Costa Cabral was a Pan-African revolutionary whose anticolonial resistance brought Portuguese colonialism in Guinea-Bissau and Cape Verde to its knees. As a leader focused on liberation, he also defined and redefined the boundaries of and between, revolutionary action and revolutionary theorisation. He demonstrated the ways in which being a freedom fighter was inextricable from theorising liberation. For him revolution was also and always critically thinking, and revolution was also and always actually fighting. Revolution was “both… and.” Thus, as a theorist of decolonisation, Cabral stands out because, as Ferreira explains, “when he recognized that there was a breach to be closed, he stepped into it.” Cabral was willing to put his whole body, mind and soul on the line to achieve the outcome he believed was necessary for the liberation of his people… And so till the sea devours the earth, the shores of Cape Verde and the forests of Guinea-Bissau will echo with the strains of his name, “Viva Cabral!”
I am often asked to share some of my lectures and talks and I am never sure exactly which one will be helpful in the particular context. So I have decided to collect some of them together here. Of course a lot of them are on ‘decolonisation’ – an exceedingly broad topic indeed. But there are other topics here – such as African history and study skills. You can also check out my Youtube channel – which is slightly more up to date that this list. I will endeavour to keep this collection updated as well. As usual, the talks are collated thematically.
As is my usual practice, I begin each year on the blog with a post that opens the year by reflecting on the activities and lessons from the past year. To that end, here’s my round up of my blogging activity of 2021, as well as news of some other academic writing and activity. My blogging frequency was down in 2021, because apart from the global pancake, I also decided to write a book. The book (still in progress at January 2022) aims to detail my thoughts on the ways in which decolonisation should and can inform teaching and researching law, focusing on the conceptual approaches that are possible, and I believe necessary, in this conversation. Watch this space for the book. Writing has gone better than expected in some ways, but there is still some more hard work to be done before publication dates and information can be announced.
I am writing this at the end of a tiring academic term, staving off burnout from overwork and the trepidation that comes from existing through a brutal global pandemic. There may be mistakes in this post. Please correct me with love. But today I want to write out of the grief/love so many people are expressing at the crossing over of bell hooks. A radical Black feminist teacher, thinker and writer has joined the ancestors. And our grief/love cannot be contained. I say grief/love to note how deeply felt much of the scholarship of bell hooks is, and how she helps us to understand the ways in which we may bring all of ourselves into the academy. But also to note how her work extends beyond the academy. The idea that grief is love persevering relies so much of the pedagogy of compassion that bell hooks embodies.
FACE is seeking new members to join its planning committee. The planning committee is tasked with, among other things:
- Sharing ideas in committee planning,
- Designing publicity material,
- Managing the website and social medial channels,
- Handling correspondence,
- Ambassadorial work – telling people about FACE, through private social media channels, and
- Building a nurturing community.
If you would like to join/know more, email us: email@example.com
So what does it mean to lose your freedom of speech? Let me tell you a story of what it means to me. I know that having your freedom of speech curtailed is not having people – no matter how many – disagree with you. It is risking jail, torture, death and/or disappearance each time you speak. I have lived in a dictatorship. An actual one.
I wrote an article as part of a special issue that reflects on the state of the traditional law school and legal education. The full text is open access and can be accessed here or through your local library or other institutional channels. [Alternatively, contact me.] If you would like to read the entire special issue [if you are even tangentially involved in legal education I encourage you to do so], you can find it here. In my article, my purpose was to think through the role of law schools in local and global society, especially in teaching the world to our students.
An earlier and shorter version of this essay was initially on the University of Bristol’s Law School, Rich Law, Poor Law blog. It has been republished here with permission.
A post on the Rich Law, Poor Law blog of the Law School, University of Bristol, argues that by failing to waive the Covid vaccine patent, the Global North has failed the Global South. This argument resonates with our Rich Law, Poor Law workshops on race, in which we consider how the artificed category of ‘race’ has been used [historically and contemporarily] as the fundamental technology to abstract property out of manufactured identity traits and thus as a tool for accumulation of capital.