Decolonizing Universalism argues that feminism can respect cultural and religious differences and acknowledge the legacy of imperialism without surrendering its core ethical commitments. Transcending relativism/ universalism debates that reduce feminism to a Western notion, Serene J. Khader proposes a feminist vision that is sensitive to postcolonial and antiracist concerns. Khader criticizes the false universalism of what she calls 'Enlightenment liberalism, ' a worldview according to which the West is the one true exemplar of gender justice and moral progress is best achieved through economic independence and the abandonment of tradition. She argues that anti-imperialist feminists must rediscover the normative core of feminism and rethink the role of moral ideals in transnational feminist praxis. What emerges is a nonideal universalism that rejects missionary feminisms that treat Western intervention and the spread of Enlightenment liberalism as the path to global gender injustice. The book draws on evidence from transnational women's movements and development practice in addition to arguments from political philosophy and postcolonial and decolonial theory, offering a rich moral vision for twenty-first century feminism.

Decolonizing Universalism argues that feminism can respect cultural and religious differences and acknowledge the legacy of imperialism without surrendering its core ethical commitments. Transcending relativism/ universalism debates that reduce feminism to a Western notion, Serene J. Khader proposes a feminist vision that is sensitive to postcolonial and antiracist concerns. Khader criticizes the false universalism of what she calls 'Enlightenment liberalism,' a worldview according to which the West is the one true exemplar of gender justice and moral progress is best achieved through economic independence and the abandonment of tradition. She argues that anti-imperialist feminists must rediscover the normative core of feminism and rethink the role of moral ideals in transnational feminist praxis. What emerges is a nonideal universalism that rejects missionary feminisms that treat Western intervention and the spread of Enlightenment liberalism as the path to global gender injustice. The book draws on evidence from transnational women's movements and development practice in addition to arguments from political philosophy and postcolonial and decolonial theory, offering a rich moral vision for twenty-first century feminism.

Decolonizing Universalism argues that feminism can respect cultural and religious differences and acknowledge the legacy of imperialism without surrendering its core ethical commitments. Transcending relativism/ universalism debates that reduce feminism to a Western notion, Serene J. Khader proposes a feminist vision that is sensitive to postcolonial and antiracist concerns. Khader criticizes the false universalism of what she calls 'Enlightenment liberalism,' a worldview according to which the West is the one true exemplar of gender justice and moral progress is best achieved through economic independence and the abandonment of tradition. She argues that anti-imperialist feminists must rediscover the normative core of feminism and rethink the role of moral ideals in transnational feminist praxis. What emerges is a nonideal universalism that rejects missionary feminisms that treat Western intervention and the spread of Enlightenment liberalism as the path to global gender injustice. The book draws on evidence from transnational women's movements and development practice in addition to arguments from political philosophy and postcolonial and decolonial theory, offering a rich moral vision for twenty-first century feminism.

Decolonisation has lost its way. Originally a struggle to escape the West’s direct political and economic control, it has become a catch-all idea, often for performing ‘morality’ or ‘authenticity’; it suffocates African thought and denies African agency. Olúfẹ́mi Táíwò fiercely rejects the indiscriminate application of ‘decolonisation’ to everything from literature, language and philosophy to sociology, psychology and medicine. He argues that the decolonisation industry, obsessed with cataloguing wrongs, is seriously harming scholarship on and in Africa. He finds ‘decolonisation’ of culture intellectually unsound and wholly unrealistic, conflating modernity with coloniality, and groundlessly advocating an open-ended undoing of global society’s foundations. Worst of all, today’s movement attacks its own cause: ‘decolonisers’ themselves are disregarding, infantilising and imposing values on contemporary African thinkers. This powerful, much-needed intervention questions whether today’s ‘decolonisation’ truly serves African empowerment. Táíwò’s is a bold challenge to respect African intellectuals as innovative adaptors, appropriators and synthesisers of ideas they have always seen as universally relevant.

Achille Mbembe is one of the world’s most profound critics of colonialism and its consequences, a major figure in the emergence of a new wave of French critical theory. His writings examine the complexities of decolonization for African subjectivities and the possibilities emerging in its wake. In Out of the Dark Night, he offers a rich analysis of the paradoxes of the postcolonial moment that points toward new liberatory models of community, humanity, and planetarity. In a nuanced consideration of the African experience, Mbembe makes sweeping interventions into debates about citizenship, identity, democracy, and modernity. He eruditely ranges across European and African thought to provide a powerful assessment of common ways of writing and thinking about the world. Mbembe criticizes the blinders of European intellectuals, analyzing France’s failure to heed postcolonial critiques of ongoing exclusions masked by pretenses of universalism. He develops a new reading of African modernity that further develops the notion of Afropolitanism, a novel way of being in the world that has arisen in decolonized Africa in the midst of both destruction and the birth of new societies. Out of the Dark Night reconstructs critical theory’s historical and philosophical framework for understanding colonial and postcolonial events and expands our sense of the futures made possible by decolonization.

Donaldson presents new paradigms of interpretation that help to bring the often oppositional stances of First versus Third World and traditional versus postmodern feminism into a more constructive relationship. She situates contemporary theoretical debates about reading, writing, and the politics of identity within the context of historical colonialism--primarily under the English in the nineteenth century.

Ngugi wrote his first novels and plays in English but was determined, even before his detention without trial in 1978, to move to writing in Gikuyu.