Anticolonialism is a revolutionary philosophy, a philosophy of revolution. Simply put, it is the struggle for freedom from slavery, settler colonialism, and imperialism. It is the theory and practice of the decolonization of nation-states, as well as of the decolonization of practices of knowledge production, consumption, dissemination, and the entire enterprise of education. It also works to decolonize minds, bodies, and imaginations. Anticolonialism challenges dominant practices of knowledge (and ignorance) production to highlight the intersection of gender, race, and class in what is known and not known about the past as it plays out in the present in education and beyond. Anticolonial scholarship and activism focus on intersectional accounts of history to investigate class- and gender-based forms of violence in some of the most celebrated nonviolent movements. Highlighting the psychic dimensions of domination and resistance is central to the anticolonial project, which elaborates on the boomerang effects of domination and the perils of privilege. This insight is central to imagining a sustainable world of social solidarity and reciprocity. The success of an anticolonial approach to education lies in creating capacities to critically reflect on colonial discourses, institutional structures, educational policy, practice, and pedagogical strategies. The anticolonial project brings to light the psychic life of domination and resistance, which colludes with flaws in the criminal justice system that work to funnel too many children of color out of school and into juvenile and justice systems. Anticolonial educational strategies begin with an intersectional approach to disrupting the school to prison pipeline—a devastating neocolonial formation. Twenty-first-century anticolonial educators and activists learn from the work of student activists in the Mississippi civil rights movement and their creation of Freedom Schools. The radical conceptions of pedagogy, citizenship, and power developed in Freedom Schools have important implications for thinking about the role of education in building a multiracial/multisexual anticolonial democracy in the 21st century.
The increase of transgender visibility and politics correlates with a renowned interest in gender equity in schools. The diversity of trans* and gender-expansive social identities, along with divergent conceptualizations of the meaning transing/trans*ing, ontology, identity, and embodiment, produces a wide range of ideal and pragmatic approaches to gender equity and justice in education. Fields and analytical frameworks that emerge from Decolonial Feminism, Queer Indigenous Studies, Queer of Color Critique in education, Jotería studies, and transgender studies in the United States have unique definitions, political commitments, and epistemological articulations to the meaning and purpose of transing/trans*ing. These divergent articulations of trans*ing often make projects of transgender equity and justice incommensurable to each other, or they converge at the various scalar aspects of equity design and implementation. By historicizing, or re-membering the rich body of decolonial modes of trans*ing bodies, knowledge, and selves, trans* of color critique in education research makes trans* justice possible by disrupting white-centric approaches to transgender inclusion that may fall short in the conceptualization of trans* justice and what makes a trans* livable life for queer and trans people of color.