I am a trans-disciplinary philosopher who is interested in better possible futures. I am specifically interested in a world wherein subjugated peoples, and especially Middle Eastern and North African peoples, can exist in self-determined communities without fear of violence or the objectification that affords violence. In this sense, I am interested in the sort of contingent liberatory praxis that has become associated with decolonial efforts.
I am currently finishing up a book on these themes with the tentative title Anti-Colonial Solidarity: Race, Reconciliation, and MENA Liberation. Here, I take up the problem of racial conflict and violence–specifically as it involves MENA perceived people–through a global lens. I reflect on how those who are directly impacted by racialization and racism might coordinate in the name of self-defense and, ideally, the abovementioned self-determined future. How can we become a We who decides our own fate? I argue that the answer is an anti-colonial solidarity, which I take to be an open-ended collectivity that resists rigid universalism, as well as reification, and prioritizes reciprocal relations with others and the environment. Anti-Colonial Solidarity is under contract with Rowman and Littlefield, and will hopefully be available in 2021.
Much of the work in this book is inspired by my previous research on restorative, transformative, or transitional justice, or those general academic-activist projects that are attempting to move past violent modes of problem solving. However, the general failure of these movements has been their inability to fully grapple with the coloniality of power. This shortcoming is not typically internal to the movements, rather, it is rooted in the overarching state apparatus which restricts or interferes when peace movements start to transcend the liberal-capitalist comfort zones. So, a lot of what I am grappling with in my future research is describing a possible institutional arrangement that holds on to the best parts of a state apparatus while doing away with the worst parts, which likely means–at least in some cases–a non-state arrangement or a state that is fluid in its boundaries.