If we discuss teaching under repression but ignore the systematic destruction of an entire intellectual tradition, what does our academic freedom mean? Solidarity demands we name Gaza.

A necessary question: was Palestinian epistemicide discussed? Every university in Gaza destroyed. 95+ scholars killed. Libraries bombed. Archives erased. Research halted. Students buried under classrooms.

I ask because the time for ambiguity is over. Because neutrality, in the face of structural violence, is complicity. Because if anthropology does not serve to defend life, then what is it for?

9/ Our conclusion: decolonial theory belongs to struggle, not to empire. To honor it, we must keep it rooted in the South, in the oppressed, in the collective. Otherwise, it is nothing but another mask worn by the very structures it sought to destroy. #dgska2025

8/ Together, these voices revealed how the North metabolizes decoloniality as commodity. Yet they also lit sparks: in scholar-activism, in student refusal, in epistemic justice, in alternative ontologies. Sparks that insist on another horizon.

7/ Nina Krienke urged us to abandon Western categories of “movements.” By centering tension instead of outcomes, she revealed hidden resistances—those that refuse to fit neat boxes, unsettling the very grammar of hegemony.

6/ Romy Köhler traced Mapuche collections in German museums back to colonial entanglements. She asked: can digital access be more than a token of justice? Can it rupture the colonial order of knowledge, or will it remain another archive for empire?

5/ Noor Blaas highlighted student struggles in Dutch campuses, where austerity and securitization attempt to domesticate dissent. Yet refusal, she showed, creates cracks—spaces beyond reform, where abolitionist practices and new worlds take root.

4/ Joaquín Molina unveiled the neoliberal ontology behind postmodern anthropology. Against the cult of Latour or Viveiros, he turned to Lukács, showing us that being is collective. The Global South speaks through praxis, not the fragments of European thought.

3/ Jasmin Goldhausen spoke of scholar-activists in German universities, young and precarious, who resist while surviving. Their daily practices remind us: decoloniality is not a slogan but a tension—living in the contradiction, refusing epistemic violence.

2/ Diego Ballestero showed how DGSKA congresses embraced the “decolonial turn” as agenda, while emptying it of force. A language of rupture tamed into protocol. He calls for an anti-colonial praxis that refuses to be neutralized by the institution.

Ecological and Indigenous justice are inseparable. Decolonizing nature is not metaphorical—it is about life, survival, and the possibility of other worlds

Decolonial praxis means defending Indigenous sovereignty while reimagining futures where human and more-than-human communities thrive together.

Water justice demands we unlearn property logics and embrace relational ontologies: rivers as relatives, mountains as guardians, and ecosystems as political actors.

Colonial logics have reduced rivers, forests, and territories to extractable objects. Indigenous struggles remind us that justice is not only human-centered, but more-than-human—rooted in reciprocity and care.

Best T-Shirt so far. Somewhere between decolonial methodology and tropical sabotage. 🌈🪇 #TropipunkTheory #UncommoningFashion