'No Humans Involved' 2.0 in the World after Gaza: Unlearning imperialism and working towa rd earthy justice
Special Professor of Humanism in Relatio n to Religion and Secularity Yolande Jansen reports in her valedictor y speech on her research that she (along with many others, including Matthea Westerduin, Anna Blijdenstein and Thijl Sunier) has done. She discusses the concepts of religio-secularism and "inquisitive ra cialization," and explains how she developed a decolonial perspe ctive on humanism over the course of the chair's tenure.
Jansen argues that one cannot talk about humanism without addressing dehuma nization and the inhuman, as Sylvia Wynter did in 1992 in her famous letter "No Humans Involved. In it she discussed the role of the concept of Man in modernity and the way it had shaped the dehuman izing "inner eyes" and "grammar" of modern knowledge and science in h igher education. Following Wynter, Jansen argues for a self-critique of humanism, of 'Europe' and of the universities. She does so from a reflection on the nadir of dehumanization of which Europe is currentl y complicit, the genocide in Gaza.
Jansen places the genocide i n the broader context of Europe's historical role in colonialism and fascism, increasing violence at Europe's borders, increasing state an d institutional violence against legitimate resistance, and the growt h of Islamophobia and racism. She argues that this interrelated whole acts as a shield from what is actually necessary and possible: worki ng for "earthy justice": justice based on the earthly fragil ity and uniqueness of everything that lives, including all human bein gs. An interplay of religious and secular sources can motivate and de epen such justice.
DESCRIPTION: 'No Humans Involved' 2.0 in the World after Gaza: Unlearn ing imperialism and working toward earthy justice Special Professor o f Humanism in Relation to Religion and Secularity Yolande Jansen repo rts in her valedictory speech on her research that she (along with ma ny others, including Matthea Westerduin, Anna Blijdenstein and Thijl Sunier) has done. She discusses the concepts of religio-secularism an d "inquisitive racialization," and explains how she develope d a decolonial perspective on humanism over the course of the chair's tenure.Jansen argues that one cannot talk about humanism without add ressing dehumanization and the inhuman, as Sylvia Wynter did in 1992 in her famous letter "No Humans Involved. In it she discusse d the role of the concept of Man in modernity and the way it had shap ed the dehumanizing "inner eyes" and "grammar" of modern knowledge an d science in higher education. Following Wynter, Jansen argues for a self-critique of humanism, of 'Europe' and of the universities. She d oes so from a reflection on the nadir of dehumanization of which Euro pe is currently complicit, the genocide in Gaza.Jansen places the gen ocide in the broader context of Europe's historical role in coloniali sm and fascism, increasing violence at Europe's borders, increasing s tate and institutional violence against legitimate resistance, and th e growth of Islamophobia and racism. She argues that this interrelate d whole acts as a shield from what is actually necessary and possible : working for "earthy justice": justice based on the earthly fragility and uniqueness of everything that lives, including all hum an beings. An interplay of religious and secular sources can motivate and deepen such justice. END:VEVENT END:VCALENDAR