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Refusing Archives of Possibility

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Petra Mikulan aims to explore the concept of refusal within the framework of temporal ethics, especially in settler academia in the Global North.

Image courtesy of interviewee. July 19, 2024

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The study examines the concept of refusal in the context of temporizing ethics, particularly in secular academia in the global North. It critiques conventional archeological principles that frame human actions within a linear, progressive timeline, contributing to a colonial and extractive mindset. The research highlights how archives are not merely historical repositories but active mechanisms that shape educational possibilities, often reinforcing structures of power and authority while sidelining non-Western and indigenous perspectives.

The context of this exploration is framed by ongoing systemic oppression within academia, advocating for a shift towards ethical practices that challenge redemptive, messianic narratives of justice that defer action to the future. It emphasizes the need for pedagogies of refusal that encourage educators and students to envision alternative methods of teaching and learning.

Key thinkers from indigenous and black feminist perspectives are referenced, who argue against the violence of the Western academic structure and advocate for recognizing diverse temporalities and histories. The study calls for a critical evaluation of how universities perpetuate colonial frameworks and suggests that a practice of refusal is essential for disrupting these dynamics. This video involves acknowledging institutional complicity in systemic inequities and seeking to transform academic practices to include histories of resistance and alternative futures.

The author advocates for both sustaining and dismantling current institutional frameworks, emphasizing the need for systemic changes in higher education that prioritize inclusivity and ethical considerations. Ultimately, it poses the challenge of redefining ethical obligations in academia to address historical and contemporary injustices, calling for awareness of the transgenerational consequences of educational decisions.

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Here are some articles that share similar themes and concepts as the video you , focusing on refusal, temporizing ethics, systemic oppression in academia, and the need for inclusive and ethical educational practices:

1. **"Decolonizing the Academy: Reflections on the Impact of Colonial Legacies in Higher Education"** - This article critiques the traditional structures of academia that perpetuate colonial legacies and advocates for decolonizing methodologies that incorporate indigenous and marginalized histories.

2. **"Pedagogies of Refusal: Reimagining the Role of Educators within Colonial Frameworks"** - This piece explores how educators can employ refusal as a pedagogical strategy to resist oppressive educational practices and foster inclusive learning environments, drawing on insights from various critical theorists.

3. **"Unsettling Narratives: The Role of Indigenous Knowledge in Reshaping Higher Education"** - This article discusses the importance of integrating indigenous knowledge systems and perspectives in academia to create a more equitable and inclusive educational landscape.

4. **"Feminist Interventions in the Academy: Challenging the Structures of Power"** - The research highlights feminist critiques of the academic system and suggests alternative frameworks for teaching and scholarship that prioritize justice and equity.

5. **"Reconceptualizing Time and History in Education: Beyond Linear Narratives"** - This study investigates how traditional historical narratives in education can be expanded to include diverse temporalities and convideos, emphasizing the significance of non-linear understandings of history.

6. **"The Ethics of Refusal: Navigating Institutional Complicity in Higher Education"** - This article provides a critical analysis of how higher education institutions perpetuate inequities through their policies and practices and discusses ways to ethically refuse these norms.

7. **"Intersectionality and Academia: The Case for Inclusive Pedagogical Practices"** - This research emphasizes the need for intersectional approaches in academic settings that recognize and address diverse identities and experiences, creating more equitable learning environments.

8. **"Challenging Redemptive Narratives in Higher Education: A Call for Critical Pedagogy"** - This article critiques redemptive narratives prevalent in academia that postpone justice and encourages the development of pedagogical strategies that promote immediate action and accountability.

These articles collectively engage with the ideas of refusal, ethical transformation in education, and the importance of inclusivity, paralleling the themes of your video.

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The study aims to explore the concept

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of refusal within a particular framework

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of temporizing ethics,

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especially in secular academia in the global North.

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Um, so I try to think

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through conventional archeological principles

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that frame human actions within a very particular linear

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progressive civilizational notion of time.

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So these principles perpetuate a colonial

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and extractive mindset by monumentalizing

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human actions in a certain kind of archive of possibilities.

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I name it, validated

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by colonial scientific institutional authorities.

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So archives not more, not merely repositories

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of historical records, right?

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But active mechanisms that shape

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and regulate what are considered valid, authoritative,

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possible, and those impossible, modes

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of being in existing within educational

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institutional context.

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So this research examines the ethical frameworks

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and practices prevalent in settle academia, which often aim

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to become more just

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and equitable, yet in so many cases reinforce redemptive,

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messianism and this messianism, you know,

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which either more is a supposedly better passed

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or the first the resolution of injustice or racism

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and sexism and misogyny to some future, right?

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And so the context of this study, is really

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situated within the contemporary crisis

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of systemic oppression, the continuous

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immune entire education.

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And it's also a part

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of this edited collection of essay that Dr.

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Michles and I edited.

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We invited scholars, brilliant essays from Global South,

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global North,

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and the title of the book is Working with Years of Refusal

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and Decolonization in Higher Education.

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Um, and so this collection of essays refusal really not

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as an end in itself and not merely as a mode of critique,

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but actually as a necessary first step for educators

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and students in higher education

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to invest in radically different modes of futurity.

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So we explore education and,

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and how education the students can perhaps invent pedagogies

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of refusal that function ethically,

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aesthetically effectively.

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Politically. We ask things like,

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what do pedagogies of refusal look like?

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How might Western University sustain

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and support refusal rather than discipline it and police it?

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So the idea of Al, as an ethical

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and political practice is developed, widely.

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It's not a new concept.

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For example, indigenous thinkers, Audra Simpson,

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Wayne Yang, Koler Black feminist thinkers, Tina k

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Denise Ferra, the Silva, Sadia Hartman

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and Fugitive Thinkers, friends, Fanon Fred Moten,

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and who have all in their own ways suggested the Western

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University's program is

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Conditioned on violence, right?

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This violence is a ground of the sense of human, of

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what it is to hu to be human as per Soviet winter, right?

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The university's mandate.

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Um, I think the concept of Western archive is crucial

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for understanding how western moral values

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and colonial governance have been perpetuated over

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time, right?

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And so if thinking about universities mandate, I try to show

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that thinking about archive, you know, archive,

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the word comes from the Greek archon referring

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to public office, where official documents were kept in,

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you know, underscoring authority and control.

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So the Western archive involves, as we know, cataloging,

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fostering transparency, emphasizing visibility.

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And these are all the kinds of moves that are designed

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to preserve and dis disseminate specific narratives in all

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the systems that are aligned

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with Western ideological frameworks and sensibilities.

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So contemporary universities are tasked with preserving

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and generating knowledge, promot critical thinking,

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and preparing students to engage with the world.

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However, I think they often replicate these structures

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of the Western archive emphasizing knowledge that aligns

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with western frameworks right side while sidelining

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non-Western indigenous perspectives.

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So in this way, the mandate of universities can be seen

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as an a and poor practice of colonial index

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and curating, scaling, preserving

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authorized narratives and values.

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Um, and so then this practice situates all human action

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within a fixed framework.

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Monumentalizing certain principles

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and values izing itself, right?

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As always messianic in its ethical answers,

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and in in that sense, higher education blocks

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and ethics of a world,

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otherwise always striving towards a future ideal,

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deferred while, you know, overlooking the past

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and the present beyond what is visible and intelligible.

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I think it really comes down to

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that colonial demand on a temporal ethics.

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And that lies in perpetuating these rigid static notions

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of time that support colonial powers, that are structures

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that are, they're in calculated and into the system.

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So including its ex theological mandates, right?

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So eight temporal ethics treats ethical principles

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as timeless and universal.

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And this epistemic violence silences

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and invalidates, as sort

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of more pl temporal life worlds,

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and ethics that have always persisted through

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and resisted European imperial

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and settler colonial homo homogenizing desires to know,

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to consume and subsume all these various possible

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w worlds into one right one and saying,

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and so I think higher education's focused on these fixed

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and poor norms results in the continuous reenactment

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of white modernity, reinforcing racialized gender

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and heteronormative hierarchies, as I think the, the,

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The mandate really would be for high education

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to recognize its role and complicity.

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We know it's universities are working with this notion.

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Um, but I think for, for that to be really,

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not productive, but meaningful, I think, looking at

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how university perpetuates the poor disparities

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would also have to be looked at because, and,

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and in that sense, the practice of refusal is essential,

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because it challenges proprietary fund foundations

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of cultural, economic

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and political accumulation

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of knowledge within a higher education.

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Um, and so this involves disengaging from the, from systems

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that harness and deploy

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and poor capital to, to, to continue

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to perpetuate colonial dominance.

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Um, and so understand for researchers and students

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and administration, understanding this share

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of violence would be crucial

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because it, it highlights the importance

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of rupturing academic practices and curricula,

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and developing a sort of capacity to, to respond with care,

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to diverse temporalities

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and it within ethical frameworks.

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So we know, for example, Fred Moten calls

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for walking out university, walking out with the students

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with the under commons.

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So basically, trying to think

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through an inclusive just dis junction.

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So both, right? Maybe surviving university,

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sustaining university would be, you know, the, it's, it's

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what is desired right now.

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We still see. But then on the other hand, the idea would be

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how to let it die and how to walk out

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and not systemically speaking, not individually speaking

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for teachers and, and

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for professors in their own classrooms would be

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to walk out, right?

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And so, not either or,

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but kind of trying to think how we can work with both.

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That would be a, that would be, I think the precondition

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before we can start thinking about refusal in terms

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of pers individual, practices

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for, for teachers and students.

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Um, and then, right?

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So I think it has to start systemically.

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Well, with that, I really refer to the sort

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of au autopoietic nature of university, right?

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This means, I mean, it's self-sustaining

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through constant repetition

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and replication of its foundational

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principles and practices, right?

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So even though the time is linear, right?

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It, it's functions that operationalizes this, this notion

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of repetition of the same, reproducing conditions

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that define, our current predicament existence

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to maintaining university as, as, as an, as a system,

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as a living system, as an organism, even.

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So, in, in

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that high education perpetuate specific regimes, regimes

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of bio and a-political power

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through its pedagogical practices,

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they're embedded in spatial

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Temporal framework rooted in imperial histories, right?

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We know this. So, so these,

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the systems reliance on established norms

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that are being replicated and repeated

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and methodologies ensures that continually, that,

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that these ideologies

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and structures are continually replicated, right?

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And that normalizes

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and individualizes, counter histories and,

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and, and, and recursive nature of some practices.

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So for instance, the way we teach, assess, measure,

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knowledge, emphasize progress, visibility, no ability,

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and these notions perpetuate, through classification

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and assessment and measurement

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and, you know, they're reinforcing existing, status quo

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by continuously reproducing these established framework.

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University reinforces the same power dynamics

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and cultural narratives that have been s such sanctioned

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and deemed the only possible way of being, right?

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And that's what makes it challenging to disrupt

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or transform the system, the system,

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because any deviation is met with resistance

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or is quickly assimilated back into the existing structure.

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T the portal desire is deeply embedded in particular style

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styles of reading and writing.

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When we think, refusal in higher education,

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and it's enclosed by a cannon of literary, philosophical

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and scientific texts

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and images that privilege, this classic heroic narrative,

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arc of growth, right, of movement of, of, capacity

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and potentiality, change overcoming, right?

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And so in the field of education, this story is,

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is scientifically naturalized fiction grounded in

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progressive patriarchal racist narratives

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of telling time as arrow.

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And so how then do we provoke students to imagine other

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densities and dimensions of existence

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outside the discomfort, discomfort of this very particular

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phallic, root bound, extractive unidirectional,

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and very finite spatial temporal point of view.

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I think refusing eight temporal ethics,

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that would be the stake.

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It because it challenges the foundations upon which

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educational institutions are built.

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Um, because ruling out certain educational features is out

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of bounds or impossible, sustains assumptions

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that privilege specific narratives

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and power structures, right?

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And the practice excludes alternative ways of, of learning.

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Um, and other forms of,

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of social injustice is basically just if you,

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if you continue to sanction narratives through the archive,

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through repeating this ic sustaining of this huge,

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massive organism that is university, then you also sanction

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what we can imagine future to be.

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So in high education, particularly in the global north

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where I'm right now, the, the,

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the aim is, we know it still

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Focuses on, on enabling those privileged

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few to lead a good life.

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But the definition of a good life serves the interest of

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some, and it's intertwined with, with, you know,

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with e economy, politics

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and fueling cycles of extraction and deferral.

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And so a temporal ethics, you know what it,

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it refers to principles that remain fixed,

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ignoring the dynamic nature

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of human society and environment.

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And these principles preserve a fixed past

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and project a controlled continued future from within

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itself, maintaining existing desires we have in

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power structures, you know, fossil fuel, all of

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what is currently, you know, sustaining us

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and blocking real consideration

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of alternative futures addressing elo

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ecological social crisis.

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So refusing a temporal ethics would mean challenging these

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risks, principle and systemic practices that sustain them.

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So, you know, they would require being open to,

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to acknowledge and assisting on the existence of excess.

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And, you know, impossibles that have always persisted,

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but haven't been always deemed, in excess,

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so not sanctioned.

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Um, so in the excess of authorized archive,

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this ethical praxis of time, trans trespassing almost,

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if you wish, reinvents and reframes rights, freedoms

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and responsibilities across, across, past,

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present, and future, right?

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It rup it would rupture academic archive of possibility.

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'cause as long as you, as you discipline the archive,

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you sanction what we can imagine is possible

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and by implication, impossible, right?

13:33.225 --> 13:37.405
So, the idea would be to disengage also morality

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or sentimentality

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or sensibilities that have been disciplined

13:41.525 --> 13:46.245
through the system from its messianic deferral,

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of justice to some distant future.

13:49.885 --> 13:52.885
Hmm. So when the grammar of ethical obligations

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and possibilities and responsibilities of academic research

13:56.205 --> 13:57.245
and teaching and learning

13:57.305 --> 14:01.765
and funding becomes temporized across historic timelines,

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then paying debt for coloniality of past

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and future consequences of decisions made

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and those not made will have carried legal way today.

14:12.845 --> 14:14.925
Right? And I think this is very important

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because if the task of temporizing ethics today in the world

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of everyday and ongoing extinction of human

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and non-human life worlds

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and all the violence, is really in answering

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for transgenerational, racial gendered climate,

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environmental violence, sub education.

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Um, and so the individual high education,

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institutions locally, we'll have to wager,

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that inclusive disjunction, I mentioned death and endurance,

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but always in response to the local mid view

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and the local histories

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and the local, demands from, from

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the community relations that they built.

00:00 - The study aims to explore the concept of refusal within a particular framework of temporizing ethics, especially in secular academia in the global North. so I try to think through conventional archeological principles

00:13 - that frame human actions within a very particular linear progressive civilizational notion of time. So these principles perpetuate a colonial and extractive mindset by monumentalizing human actions in a certain kind of archive of possibilities. I name it, validated by colonial scientific institutional authorities. So archives not more, not merely repositories of historical records, right? But active mechanisms that shape

00:41 - and regulate what are considered valid, authoritative, possible, and those impossible, modes of being in existing within educational institutional context. So this research examines the ethical frameworks and practices prevalent in settle academia, which often aim to become more just and equitable, yet in so many cases reinforce redemptive, messianism and this messianism, you know, which either more is a supposedly better passed

01:12 - or the first the resolution of injustice or racism and sexism and misogyny to some future, right? And so the context of this study, is really situated within the contemporary crisis of systemic oppression, the continuous immune entire education. And it's also a part of this edited collection of essay that Dr. Michles and I edited. We invited scholars, brilliant essays from Global South,

01:41 - global North, and the title of the book is Working with Years of Refusal and Decolonization in Higher Education. and so this collection of essays refusal really not as an end in itself and not merely as a mode of critique, but actually as a necessary first step for educators and students in higher education to invest in radically different modes of futurity. So we explore education and, and how education the students can perhaps invent pedagogies

02:11 - of refusal that function ethically, aesthetically effectively. Politically. We ask things like, what do pedagogies of refusal look like? How might Western University sustain and support refusal rather than discipline it and police it? So the idea of Al, as an ethical and political practice is developed, widely. It's not a new concept. For example, indigenous thinkers, Audra Simpson,

02:42 - Wayne Yang, Koler Black feminist thinkers, Tina k Denise Ferra, the Silva, Sadia Hartman and Fugitive Thinkers, friends, Fanon Fred Moten, and who have all in their own ways suggested the Western University's program is Conditioned on violence, right? This violence is a ground of the sense of human, of what it is to hu to be human as per Soviet winter, right? The university's mandate. I think the concept of Western archive is crucial

03:13 - for understanding how western moral values and colonial governance have been perpetuated over time, right? And so if thinking about universities mandate, I try to show that thinking about archive, you know, archive, the word comes from the Greek archon referring to public office, where official documents were kept in, you know, underscoring authority and control. So the Western archive involves, as we know, cataloging, fostering transparency, emphasizing visibility.

03:39 - And these are all the kinds of moves that are designed to preserve and dis disseminate specific narratives in all the systems that are aligned with Western ideological frameworks and sensibilities. So contemporary universities are tasked with preserving and generating knowledge, promot critical thinking, and preparing students to engage with the world. However, I think they often replicate these structures of the Western archive emphasizing knowledge that aligns with western frameworks right side while sidelining

04:11 - non-Western indigenous perspectives. So in this way, the mandate of universities can be seen as an a and poor practice of colonial index and curating, scaling, preserving authorized narratives and values. and so then this practice situates all human action within a fixed framework. Monumentalizing certain principles and values izing itself, right? As always messianic in its ethical answers,

04:41 - and in in that sense, higher education blocks and ethics of a world, otherwise always striving towards a future ideal, deferred while, you know, overlooking the past and the present beyond what is visible and intelligible. I think it really comes down to that colonial demand on a temporal ethics. And that lies in perpetuating these rigid static notions of time that support colonial powers, that are structures that are, they're in calculated and into the system.

05:10 - So including its ex theological mandates, right? So eight temporal ethics treats ethical principles as timeless and universal. And this epistemic violence silences and invalidates, as sort of more pl temporal life worlds, and ethics that have always persisted through and resisted European imperial and settler colonial homo homogenizing desires to know, to consume and subsume all these various possible

05:39 - w worlds into one right one and saying, and so I think higher education's focused on these fixed and poor norms results in the continuous reenactment of white modernity, reinforcing racialized gender and heteronormative hierarchies, as I think the, the, The mandate really would be for high education to recognize its role and complicity. We know it's universities are working with this notion. but I think for, for that to be really, not productive, but meaningful, I think, looking at

06:14 - how university perpetuates the poor disparities would also have to be looked at because, and, and in that sense, the practice of refusal is essential, because it challenges proprietary fund foundations of cultural, economic and political accumulation of knowledge within a higher education. and so this involves disengaging from the, from systems that harness and deploy and poor capital to, to, to continue

06:40 - to perpetuate colonial dominance. and so understand for researchers and students and administration, understanding this share of violence would be crucial because it, it highlights the importance of rupturing academic practices and curricula, and developing a sort of capacity to, to respond with care, to diverse temporalities and it within ethical frameworks. So we know, for example, Fred Moten calls

07:09 - for walking out university, walking out with the students with the under commons. So basically, trying to think through an inclusive just dis junction. So both, right? Maybe surviving university, sustaining university would be, you know, the, it's, it's what is desired right now. We still see. But then on the other hand, the idea would be how to let it die and how to walk out and not systemically speaking, not individually speaking

07:41 - for teachers and, and for professors in their own classrooms would be to walk out, right? And so, not either or, but kind of trying to think how we can work with both. That would be a, that would be, I think the precondition before we can start thinking about refusal in terms of pers individual, practices for, for teachers and students. and then, right?

08:06 - So I think it has to start systemically. Well, with that, I really refer to the sort of au autopoietic nature of university, right? This means, I mean, it's self-sustaining through constant repetition and replication of its foundational principles and practices, right? So even though the time is linear, right? It, it's functions that operationalizes this, this notion of repetition of the same, reproducing conditions

08:32 - that define, our current predicament existence to maintaining university as, as, as an, as a system, as a living system, as an organism, even. So, in, in that high education perpetuate specific regimes, regimes of bio and a-political power through its pedagogical practices, they're embedded in spatial Temporal framework rooted in imperial histories, right? We know this. So, so these,

08:59 - the systems reliance on established norms that are being replicated and repeated and methodologies ensures that continually, that, that these ideologies and structures are continually replicated, right? And that normalizes and individualizes, counter histories and, and, and, and recursive nature of some practices. So for instance, the way we teach, assess, measure, knowledge, emphasize progress, visibility, no ability,

09:29 - and these notions perpetuate, through classification and assessment and measurement and, you know, they're reinforcing existing, status quo by continuously reproducing these established framework. University reinforces the same power dynamics and cultural narratives that have been s such sanctioned and deemed the only possible way of being, right? And that's what makes it challenging to disrupt or transform the system, the system, because any deviation is met with resistance

10:01 - or is quickly assimilated back into the existing structure. T the portal desire is deeply embedded in particular style styles of reading and writing. When we think, refusal in higher education, and it's enclosed by a cannon of literary, philosophical and scientific texts and images that privilege, this classic heroic narrative, arc of growth, right, of movement of, of, capacity and potentiality, change overcoming, right? And so in the field of education, this story is,

10:35 - is scientifically naturalized fiction grounded in progressive patriarchal racist narratives of telling time as arrow. And so how then do we provoke students to imagine other densities and dimensions of existence outside the discomfort, discomfort of this very particular phallic, root bound, extractive unidirectional, and very finite spatial temporal point of view. I think refusing eight temporal ethics, that would be the stake.

11:05 - It because it challenges the foundations upon which educational institutions are built. because ruling out certain educational features is out of bounds or impossible, sustains assumptions that privilege specific narratives and power structures, right? And the practice excludes alternative ways of, of learning. and other forms of, of social injustice is basically just if you, if you continue to sanction narratives through the archive,

11:34 - through repeating this ic sustaining of this huge, massive organism that is university, then you also sanction what we can imagine future to be. So in high education, particularly in the global north where I'm right now, the, the, the aim is, we know it still Focuses on, on enabling those privileged few to lead a good life. But the definition of a good life serves the interest of some, and it's intertwined with, with, you know,

12:03 - with e economy, politics and fueling cycles of extraction and deferral. And so a temporal ethics, you know what it, it refers to principles that remain fixed, ignoring the dynamic nature of human society and environment. And these principles preserve a fixed past and project a controlled continued future from within itself, maintaining existing desires we have in power structures, you know, fossil fuel, all of

12:32 - what is currently, you know, sustaining us and blocking real consideration of alternative futures addressing elo ecological social crisis. So refusing a temporal ethics would mean challenging these risks, principle and systemic practices that sustain them. So, you know, they would require being open to, to acknowledge and assisting on the existence of excess. And, you know, impossibles that have always persisted, but haven't been always deemed, in excess,

13:04 - so not sanctioned. so in the excess of authorized archive, this ethical praxis of time, trans trespassing almost, if you wish, reinvents and reframes rights, freedoms and responsibilities across, across, past, present, and future, right? It rup it would rupture academic archive of possibility. 'cause as long as you, as you discipline the archive, you sanction what we can imagine is possible and by implication, impossible, right?

13:33 - So, the idea would be to disengage also morality or sentimentality or sensibilities that have been disciplined through the system from its messianic deferral, of justice to some distant future. Hmm. So when the grammar of ethical obligations and possibilities and responsibilities of academic research and teaching and learning and funding becomes temporized across historic timelines, then paying debt for coloniality of past

14:06 - and future consequences of decisions made and those not made will have carried legal way today. Right? And I think this is very important because if the task of temporizing ethics today in the world of everyday and ongoing extinction of human and non-human life worlds and all the violence, is really in answering for transgenerational, racial gendered climate, environmental violence, sub education. and so the individual high education,

14:38 - institutions locally, we'll have to wager, that inclusive disjunction, I mentioned death and endurance, but always in response to the local mid view and the local histories and the local, demands from, from the community relations that they built.

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