Sylvia Wynter: On Being Human as Praxis

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W]hat happens when some people’s stories get erased, neglected, forgotten in the making of our collective history? (ibid.). Columbus, the Ocean Blue, and 'Fables That Stir the Mind': To Reinvent the Study of Letters". Poetics of the Americas: Race, Founding and Textuality. Ed. Bainard Cowan and Jefferson Humphries. Louisiana State UP, 1997. 141–163. The planetary at once reworks designations of the migrant beyond the nation-state, but also gives rise to a set of considerations for how a “practical dialogics” might keep in play multiple modes of human inhabitation without having to resolve or synthesize these, or to render them within a relation of domination or subjugation. 19 This is another way of parsing subjects and communities through reference to the planetary. With this in mind, Spivak proposes: “Let me then modify my title: I speak of an imperative to re-imagine the subject as planetary.” 20 By re-imagining the planetary, the subject is also re-imagined. In other words, the designations of planet have consequences for the designations of subjects and communities. Far from a total force, absolute ground, or artifact of natural science, the planetary is more of an indeterminate condition and set of relations that sparks new encounters with collective inhabitations that do not turn into “multicultural liberalism,” or into the usual designations of environmentalism. Both the universal subject and the globe are undone in this planetary proposal.

Clifford Simplican, S., and G. Leader. 2015. Counting inclusion with Chantal Mouffe: A radical democratic approach to intellectual disability research. Disability & Society 30 (5): 717–730. https://doi.org/10.1080/09687599.2015.1021763. Goodley, D. 2007. Towards socially just pedagogies: Deleuzoguattarian critical disability studies. International Journal of Inclusive Education 11 (3): 317–334. https://doi.org/10.1080/13603110701238769. Wynter, Sylvia (2003) Unsettling the Coloniality of Being/Power/Truth/Freedom: Towards the Human, after Man, Its Overrepresentation-An Argument. The New Centennial Review 3(3), 257-337 Barod started by making information from public bodies accessible to People with Learning Disabilities. It still does that, setting up Planet Easy Read, so more people can get involved and earn some money.

Planetary Media: Out of the Planetarium

Welcome to the Rightfullives online Exhibition. It’s an exhibition that explores the theme of Human Rights and people with autism and/or learning disabilities. The idea for the exhibition came about through a conversation about how the legal framework of the Human Rights Act seems to barely touch the lives of People with Learning Disabilities. Since then we have only been able to find three published successful court judgements where the HRA has been applied to learning Disabled People. So in May 2018, we put out a call to arms. We asked for contributions from anyone interested in human rights for learning Disabled People. The responses, from an incredibly diverse group of people, have been phenomenal. In Quest of Matthew Bondsman: Some Cultural Notes on the Jamesian Journey". Urgent Tasks 12 (Summer 1981). Harraway, D. (2016). Staying with the trouble: Making kin in the Chthulucene. Durham, NC: Duke University Press. Genital Mutilation' or 'Symbolic Birth?' Female Circumcision, Lost Origins, and the Aculturalism of Feminist/Western Thought". Case Western Reserve Law Review 47.2 (1997): 501–552.

Elfert, M. (2015). UNESCO, the Faure report, the Delors report, and the political utopia of lifelong learning. European Journal of Education, 50(1), 88–100. https://doi.org/10.1111/ejed.12104 On Disenchanting Discourse: 'Minority' Literary Criticism and Beyond". Cultural Critique 7 (Fall 1987): 207–44.

On Being Human as Praxis

People with Learning Disabilities often have difficulty in recognising illness, communicating their needs and using health services. Wynter, S. (1997). Columbus, the ocean blue, and fables that stir the mind: To reinvent the study of letters. In B. C. Humphries (Ed.), Poetics of the Americas: Race, founding, and textuality Baton Rouge, LSU Press. (pp. 141–164).

Wynter, S. (1994). But what does wonder do? Meanings, canons, too? On literary texts, cultural contexts, and what it’s like to be one/not one of us. Stanford Humanities Review, 4(1), 124–129. Elfert, M. (2018). UNESCO’s utopia of lifelong learning: An intellectual history. New York: Routledge. Nind, M., et al. 2016. The conundrum of training and capacity building for people with learning disabilities doing research. Journal of Applied Research in Intellectual Disabilities 29 (6): 542–551. https://doi.org/10.1111/jar.12213. Edugyan, E. (2022). CBC Massey Lecture 1: Europe and the art of seeing. In CBC, Out of the sun: On race and storytelling [posted online 24 January 2022; updated 29 July 2022]. Ottawa, ON: Canadian Broadcasting Corporation (CBC) radio. Retrieved 2 May 2022 from https://www.cbc.ca/radio/ideas/out-of-the-sun-on-race-and-storytelling-esi-edugyan-s-cbc-massey-lectures-1.6319381After separating from Carew in the early 1960s, Wynter returned to academia, and in 1963, was appointed assistant lecturer in Hispanic literature at the Mona campus of the University of the West Indies. She remained there until 1974. During this time the Jamaican government commissioned her to write the play 1865–A Ballad for a Rebellion, about the Morant Bay rebellion, and a biography of Sir Alexander Bustamante, the first prime minister of independent Jamaica. Faure, E., Herrera, F., Kaddoura, A.-K., Lopes, H., Petrovsky, A.V., Rahnema, M., & Ward, F.C. (1972). Learning to be: The world of education today and tomorrow. Paris: UNESCO/Harrap. Retrieved 30 August 2021 from https://unesdoc.unesco.org/ark:/48223/pf0000001801 This is a question of relations between people. How does an empowered subject stand with an exploited and oppressed object? And after that chasm is bridged, how would these objects emerge into being human, fresh from what Fanon called the “zone of non-being?” It can’t be through masochistic self-recrimination or interracial cosplay. There are limits to guilt and gestures of sympathy. Even performances of solidarity often entail a brutal erasure and decentering, as illustrated by the increased media coverage of the Ferguson protests when white protestors showed up. It was as if, with the arrival of white protestors, the mainstream had found a reason for Ferguson to matter: the Real Humans had taken the stage. Proud Flesh Inter/Views Sylvia Wynter". Greg Thomas. ProudFlesh: A New Afrikan Journal of Culture, Politics & Consciousness 4 (2006).