this affirmative only retrenches colonization and the language of the colonizers through using theid language and ignoring native opinions – the academy systemically shuts them out and so did you

We have observed a lack of reference and deference to  scholars, thinkers, practitioners, and activists in the rush of Euro-American do-gooders to institutionalize decolonization centers, departments, positions, apply for grants, and create programs, projects, and curricula. This ironic rush to colonize the decolonization movement is done without reflecting on (neo)colonizer intellectual connectivity to indigenous and majority world critical inquiry, often as a result of ongoing epistemological exploitation. Giants such as Aime Cesaire, Frantz Fanon, George Sefa Dei, Chizoba Imoka, Ngugi Wa Thiong’O, Amilcar Cabral, Es’kia Mphahlele, and many others are omitted from discourse as institutions mobilize to incorporate “decolonization” studies into their neo-liberal academic framework. Institutional norms, epistemologies, ontologies, praxes, policies, and processes built on Euro-American neo-liberal values of the hierarchical dualism of the individual over social, human over environment, and industrialized or “developed” over non-industrialized are expected to embrace what Tshepo Madlingozi and Frantz Fanon describe as a  , and what Joel Modiri defines as  The attempt to incorporate the disruptive  of undoing colonization within colonial frameworks and matrices is itself an act of colonization as it ignores the inherent intent of decolonization and presents as an unwillingness or an inability to change. It is also emblematic of the ego-centrism and lack of self-introspection that often peppers well-intended decolonization actors and their actions.  Often, they do not do the work of reaching down into that deep place of knowledge inside oneself to touch that terror and loathing of any difference that lives there, and see whose face it wears, so that the personal as the political can begin to illuminate their choices. Often, they do not submit themselves to the endless personal and political fracturing that is decolonization. The urgency dictated by white guilt leaves little space and time for actual reflection, deconstructing, deconditioning, relationship-building, and structural dismantling. Thus, grassroots indigenous and Majority World leaders are left in the dust, their ideas co-opted in the rush to “solutions”, while colonial power paradigms and dynamics are left intact, patterns of oppression and structural injustices remaining unfettered and reinforced.