“Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel: Summary and Critique

Introduction: “Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel

“Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel first appeared in the Review (Fernand Braudel Center) in 2006. This article introduces a critical shift in academic discourse of postcolonial to decolonial studies, underscoring the necessity of broadening the field beyond the Anglo-centric perspectives often privileged in postcolonial studies. Grosfoguel and other contributors in this special issue argue that postcolonial studies has historically focused on British colonialism, especially in India, at the expense of other colonial experiences, such as those in Latin America and the Portuguese-speaking world. Drawing on Aníbal Quijano’s concept of the “coloniality of power,” the issue highlights the persistence of colonial power dynamics globally, particularly through the lens of Latin American and Lusophone decolonial scholars. Scholars like Boaventura de Sousa Santos illustrate the unique contributions of Portuguese-speaking regions, challenging the traditional Eurocentric critique by advocating for a more diverse epistemic approach. Grosfoguel contends that while postcolonial studies critiques Eurocentrism, it still relies heavily on Eurocentric thinkers (like Derrida and Foucault), limiting its scope and diversity. This special issue, therefore, calls for an “epistemic decolonial turn”—a transformative approach that embraces “transmodernity,” as described by Latin American philosopher Enrique Dussel, moving beyond Eurocentric modernity towards a truly global and pluralistic understanding of colonial legacies. Through this shift, Grosfoguel emphasizes the importance of a decolonial perspective for a more inclusive and comprehensive critique of colonialism in literature and literary theory.

Summary of “Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel

• Critique of Anglo-Centric Postcolonial Studies: Grosfoguel opens by arguing that postcolonial studies have historically prioritized British colonialism, particularly in India, over other colonial contexts. This emphasis, he contends, has led to the neglect of diverse colonial histories and perspectives, especially of non-English-speaking regions, such as Latin America and Lusophone (Portuguese-speaking) countries.
• Highlighting the “Coloniality of Power”: Aníbal Quijano’s perspective on “coloniality of power” is presented as a vital framework to understand the ongoing colonial relations in Latin America, persisting of Spanish colonialism to contemporary U.S. dominance. Quijano’s work, often marginalized in postcolonial discourse, offers a unique view by examining these dynamics of a Latin American standpoint, which is frequently overlooked in English-centered studies.
• Portuguese-Speaking World’s Contribution: Boaventura de Sousa Santos is cited as an essential voice in decolonial studies, advocating for recognition of the Portuguese-speaking world in global decolonial dialogues. His insights emphasize the role of Portuguese decolonial thinkers, particularly through the Coimbra school of thought, which challenges Eurocentric critical theory centered in Paris.
• Epistemic Diversity and the Decolonial Turn: Grosfoguel critiques postcolonial studies for its reliance on Eurocentric thinkers like Derrida, Foucault, and Lacan, which restricts its ability to embrace “epistemic diversality”. He argues for an “epistemic decolonial turn” that would foster a truly diverse and global critique of colonialism, moving beyond monolithic Eurocentric perspectives.
• The Call for “Transmodernity”: Grosfoguel introduces Enrique Dussel’s concept of “transmodernity” as a decolonial alternative to Eurocentric modernity. This “utopian alternative” aspires to a more inclusive and humanistic vision of global interaction, contrasting with the “postmodernity” rooted in European critical theory. Grosfoguel frames this transition as moving of the postcolonial to the decolonial, underscoring the political and theoretical importance of embracing diverse perspectives.
• Final Call for Decolonial Epistemology: The article culminates with a call to move “of postcolonial studies to decolonial studies,” challenging scholars to adopt a framework that does not just critique Eurocentrism but also actively incorporates alternative epistemologies and perspectives of marginalized global communities.

Literary Terms/Concepts in “Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel

Literary Term/Concept	Definition	Context in Grosfoguel’s “Preface”
Postcolonial Studies	A field of study focusing on the cultural legacies of colonialism and imperialism, often critiquing Eurocentric narratives.	Grosfoguel critiques the English-centered focus on British colonialism, calling for a broader view that includes non-Anglophone perspectives.
Decolonial Studies	An academic approach that emphasizes deconstructing colonial legacies and power dynamics of diverse, often marginalized, perspectives.	The article advocates for transitioning of postcolonial to decolonial studies to include a wider array of global experiences.
Coloniality of Power	A concept by Aníbal Quijano describing the enduring colonial power structures affecting social, economic, and political life.	Used to analyze long-standing colonial dynamics in Latin America that persist beyond formal colonial rule.
Epistemic Diversality	The inclusion and recognition of multiple forms of knowledge, especially those outside of dominant Eurocentric paradigms.	Grosfoguel argues for a shift to epistemic diversity, moving beyond Eurocentric critical theories.
Eurocentrism	The tendency to view European culture and knowledge systems as central and superior.	Postcolonial studies are critiqued for being Eurocentric even as they aim to critique Eurocentrism.
Transmodernity	A decolonial concept by Enrique Dussel that envisions a pluralistic alternative to Eurocentric modernity, aiming for global inclusivity.	Suggested as a more inclusive framework than Eurocentric modernity or postmodernity.
Utopian Alternative	An idealized vision that challenges existing power structures and offers a transformative potential for society.	Dussel’s “transmodernity” is presented as a utopian alternative to current global hierarchies.
English-Centered Literature	Literature and scholarship that primarily reflect English-speaking experiences and perspectives, often marginalizing others.	Grosfoguel points out the exclusion of non-English experiences, particularly those of Latin American and Lusophone communities.
Epistemic Decolonial Turn	A shift in scholarly perspective that involves embracing diverse forms of knowledge beyond Western paradigms.	Grosfoguel calls for this turn to enable a fuller, more inclusive understanding of colonial legacies.
Monolithic Episteme	A single, unified perspective or knowledge system that ignores diversity and pluralism.	Criticized in Grosfoguel’s work as limiting postcolonial studies’ ability to understand varied colonial experiences.
Coimbra School of Thought	A Portuguese intellectual movement associated with Boaventura de Sousa Santos, challenging dominant European critical theories.	Grosfoguel references this school as central to Lusophone decolonial perspectives.
World Social Forum	An international gathering for activists, scholars, and organizations to discuss and strategize about social justice issues.	Boaventura de Sousa Santos, a leading figure in decolonial studies, is one of the organizers, symbolizing global resistance to colonialism.

Contribution of “Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel to Literary Theory/Theories

Literary Theory	Contribution of Grosfoguel’s “Preface”	References of the Article
Postcolonial Theory	Grosfoguel expands postcolonial theory by critiquing its Anglo-centric focus, which often centers on British colonialism, particularly in India. He calls for a broader, more inclusive approach that considers colonial experiences outside the British Empire.	Grosfoguel argues that postcolonial studies have prioritized British colonialism and neglected other colonial histories, especially in non-English-speaking regions such as Latin America and Lusophone countries.
Decolonial Theory	Grosfoguel advocates for decolonial theory as an alternative to postcolonial studies, suggesting that decolonial approaches embrace a diversity of perspectives, especially those marginalized by Eurocentric frameworks.	He promotes “decolonial interventions” and highlights thinkers like Aníbal Quijano and Boaventura de Sousa Santos, whose work on the “coloniality of power” challenges lingering colonial power structures and calls for a pluralistic epistemic approach.
Critical Theory	By introducing scholars like Boaventura de Sousa Santos, Grosfoguel connects critical theory to decolonial studies, suggesting that Lusophone critical traditions challenge Eurocentric dominance in this field.	He mentions the Coimbra school of thought, which shifts critical theory of a Paris-centered focus to a more diverse perspective, demonstrating critical theory’s potential outside traditional European centers.
Eurocentrism Critique	Grosfoguel critiques Eurocentrism within postcolonial studies, asserting that even as postcolonial theory critiques colonialism, it often relies on European thinkers like Derrida, Foucault, and Lacan, limiting the diversity of perspectives.	He calls for epistemic diversality and an “epistemic decolonial turn” to counter the monotopic practice of Eurocentric postcolonial literature, which often excludes insights of Latin American and Portuguese-speaking scholars.
Modernity/Postmodernity Debates	Grosfoguel introduces Enrique Dussel’s concept of “transmodernity” as a decolonial alternative to postmodernity, which he argues is still embedded in Eurocentric modernity.	He references Dussel’s “transmodernity” as a “utopian alternative” to postmodernism, calling for a global, inclusive framework that acknowledges and respects diverse cultural and epistemic perspectives rather than merely critiquing them.
Feminist Theory (Chicana Feminism)	Grosfoguel draws on Chicana feminist Emma Pérez’s perspective, emphasizing the need for an epistemic decolonial turn to move of colonial to postcolonial frameworks that better address intersectional experiences.	He paraphrases Emma Pérez in highlighting the need for a decolonial shift, an insight valuable to feminist theory’s emphasis on inclusive, intersectional epistemologies that challenge colonial and patriarchal structures.
Liberation Philosophy	Grosfoguel aligns with Latin American philosopher Enrique Dussel’s liberation philosophy, which critiques Eurocentric dominance and advocates for alternative visions of humanity and society.	Dussel’s “transmodernity” is described as a vision of liberation beyond Eurocentric limitations, which Grosfoguel presents as essential for a decolonial, liberatory perspective on humanity’s future.

Examples of Critiques Through “Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel

Literary Work	Critique through Grosfoguel’s Decolonial Perspective
Heart of Darkness by Joseph Conrad	Grosfoguel’s critique of Eurocentric perspectives in postcolonial studies can be applied to Heart of Darkness, where Africa is portrayed through a European, colonial gaze. This reinforces colonial stereotypes and marginalizes African voices. Of Grosfoguel’s decolonial stance, Heart of Darkness could be critiqued for lacking epistemic diversity and for presenting African culture only through European lenses.
Things Fall Apart by Chinua Achebe	Achebe’s work aligns with Grosfoguel’s call for a decolonial turn, as it centers African voices and challenges the colonial narratives imposed by British literature. Grosfoguel’s perspective would highlight Things Fall Apart as a successful example of epistemic diversity, giving a voice to African indigenous perspectives and exposing the “coloniality of power” exercised by European colonial structures in Igbo society.
The Tempest by William Shakespeare	Grosfoguel’s ideas could be used to critique The Tempest for reinforcing Eurocentric colonial attitudes, as Caliban is portrayed as the “savage other” in need of civilization. Of a decolonial perspective, the play perpetuates colonial dominance and fails to recognize the epistemic diversality Grosfoguel advocates, with indigenous perspectives being silenced or dehumanized through the lens of European superiority.
The Invention of Morel by Adolfo Bioy Casares	Grosfoguel’s emphasis on non-Anglophone experiences challenges the traditional marginalization of Latin American works like The Invention of Morel, which is often overlooked in favor of European or U.S. literature. Using Grosfoguel’s decolonial lens, this work could be celebrated for its distinct Latin American perspective and resistance to Eurocentric interpretations of reality, technology, and identity in postcolonial studies.

Criticism Against “Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel

• Overgeneralization of Postcolonial Studies: Critics might argue that Grosfoguel overgeneralizes the field of postcolonial studies by suggesting it is universally Anglo-centric and overly focused on British colonialism. Some scholars in postcolonial studies have, in fact, examined diverse colonial histories outside the British Empire.
• Insufficient Engagement with Existing Decolonial Work in English: While Grosfoguel criticizes the dominance of English-centered scholarship, some may argue that he does not sufficiently engage with existing English-language work in decolonial studies that already seeks to diversify epistemic perspectives.
• Dependence on Established Theorists: Although Grosfoguel advocates for epistemic diversity, some critics might point out that he still relies on established theorists like Enrique Dussel and Boaventura de Sousa Santos, which could limit his ability to fully depart of traditional academic hierarchies and Eurocentric frameworks.
• Limited Practical Solutions: Grosfoguel’s call for an “epistemic decolonial turn” could be seen as lacking specific, practical steps for achieving this transformation within academic institutions and curricula, making the application of his ideas challenging in practice.
• Risk of Essentializing Non-Western Epistemologies: By emphasizing the need to include “non-Eurocentric” perspectives, Grosfoguel may risk essentializing these perspectives as inherently unified or opposed to Western epistemologies, which could inadvertently create a binary view of knowledge systems.

Representative Quotations of “Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel with Explanation

Quotation	Explanation
“There are multiple decolonial interventions ignored by English-speaking postcolonial studies.”	Grosfoguel highlights a key critique: postcolonial studies often overlook significant decolonial voices of non-English-speaking regions, limiting its scope. This quote emphasizes the need for a more inclusive academic field that values diverse perspectives.
“The field of postcolonial studies privileged British colonialism in India at the expense of other colonial experiences around the world.”	This statement criticizes the tendency of postcolonial studies to center on British colonialism, particularly in India. Grosfoguel argues that this focus sidelines the rich diversity of colonial histories in places like Latin America and Africa.
“Given the global coloniality of power at the linguistic, epistemic, and political-economic level…”	Grosfoguel introduces Quijano’s concept of “coloniality of power,” describing how colonial dynamics persist globally across language, knowledge, and politics. This idea supports his call for a decolonial approach that recognizes these pervasive, ongoing colonial structures.
“Postcolonial studies… is still a critique of Eurocentrism of the epistemic perspective of Eurocentric thinkers.”	This quote underscores Grosfoguel’s critique that postcolonial studies, despite challenging Eurocentrism, relies on European theorists, which limits its epistemic diversity. He advocates for incorporating a broader range of global voices to critique colonialism.
“Boaventura de Sousa Santos is the leading scholar of the Coimbra school of thought in Portugal…”	Here, Grosfoguel acknowledges Boaventura de Sousa Santos and the Coimbra school as central to decolonial thinking in the Portuguese-speaking world, challenging dominant English- and French-centered critical theories. It underscores the importance of Lusophone contributions to decolonial studies.
“Once we take the decolonial step of acknowledging epistemic diversality, the political consequences are enormous.”	This quote emphasizes the transformative potential of embracing epistemic diversity. For Grosfoguel, recognizing varied knowledge systems beyond Eurocentric ones can have profound implications for both academic and political approaches to colonial legacies.
“Transmodernity is Latin American philosopher of liberation Enrique Dussel’s Utopian alternative…”	By referencing “transmodernity,” Grosfoguel introduces an alternative framework to Eurocentric modernity, promoting an inclusive, pluralistic future as envisioned by Enrique Dussel. This concept advocates for liberation of colonial structures, going beyond postmodern critiques.
“The Portuguese-speaking world has also been ignored in the ‘English-centered Postcolonial literature.'”	Grosfoguel critiques postcolonial studies for marginalizing Lusophone perspectives, which reflects a broader issue of English-dominance in academia. This call for recognition underscores his argument for more diverse, multilingual contributions in decolonial scholarship.
“To get of the colonial to the postcolonial we need an epistemic decolonial turn.”	Grosfoguel suggests that moving beyond colonial legacies requires a shift in the way knowledge is conceptualized and valued, advocating for a decolonial approach that goes beyond merely adopting a postcolonial stance.
“This special issue shows the need to decolonize postcolonial studies and move beyond the ‘imperialism’ of English-centered postcolonial literature.”	This closing statement in the preface encapsulates Grosfoguel’s thesis: postcolonial studies must evolve beyond its Anglo-centric roots. He argues that true decolonization involves moving past the “imperialism” of English-centered frameworks, advocating for an epistemically diverse, decolonial approach.

Suggested Readings: “Preface” of Postcolonial Studies to Decolonial Studies: Decolonizing Postcolonial Studies by Ramón Grosfoguel

1. Mumford, Densua. “Confronting Coloniality in Cyberspace: How to Make the Concept of (In)Stability Useful.” Cyberspace and Instability, edited by Robert Chesney et al., Edinburgh University Press, 2023, pp. 299–329. JSTOR, http://www.jstor.org/stable/10.3366/jj.7358680.15. Accessed 2 Nov. 2024.
2. Mawere, Munyaradzi. “A Critical Review of Environmental Conservation in Zimbabwe.” Africa Spectrum, vol. 48, no. 2, 2013, pp. 85–97. JSTOR, http://www.jstor.org/stable/24589098. Accessed 2 Nov. 2024.
3. Stam, Robert, and Ella Shohat. “The Seismic Shift and the Decolonization of Knowledge.” Race in Translation: Culture Wars around the Postcolonial Atlantic, NYU Press, 2012, pp. 61–92. JSTOR, http://www.jstor.org/stable/j.ctt9qg69t.7. Accessed 2 Nov. 2024.
4. FRAITURE, PIERRE-PHILIPPE. “Conclusion: ‘Decolonization: A Work in Progress.’” Past Imperfect: Time and African Decolonization, 1945-1960, Liverpool University Press, 2021, pp. 261–74. JSTOR, https://doi.org/10.2307/j.ctv1kwxfhx.10. Accessed 2 Nov. 2024.