Author, Professor
Kris Sealey was born and raised in twin island Republic of Trinidad and Tobago. She currently resides in Southwestern Connecticut, and teaches philosophy at Fairfield University. Her scholarship is in the areas of Critical Philosophy of Race, Caribbean Philosophy and Decolonial Theory, and has published in journals such as Critical Philosophy of Race, Hypatia: A Journal of Feminist Philosophy and Philosophy Today.
New Release
Creolizing the Nation
Creolizing the Nation identifies the nation-form as a powerful resource for political struggles against colonialism, racism, and other manifestations of Western hegemony in the Global South even as it acknowledges the homogenizing effects of the politics of nationalism.
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Articles & Essays
[insert state], Goddam: Black struggle, Black freedom, Black futures
In the wake of the Black Lives Matter protests in the Summer of 2020, Kris Sealey reflects upon the intractable and totalizing logic of anti-blackness. Working through thinkers like Frantz Fanon, Fred Moten and Saidiya Hartman, her piece…
The Revolution Will Not Be Televised
In the wake of the Black Lives Matter protests in the Summer of 2020, Kris Sealey reflects upon the intractable and totalizing logic of anti-blackness. Working through thinkers like Frantz Fanon, Fred Moten and Saidiya Hartman, her piece…
Decolonizing Dialectics Review
One might ask of this proposal to decolonize dialectics: Why work within the frame of dialectics at all? Could the radicalization of the dialectical question by decolonization take us radically Outside of dialectics altogether?
Pain and Play: Building Coalitions Toward Decolonizing Philosophy
Given the plural histories and social locations from which we commit to the work of decolonization, how might we build conditions that are sufficiently attuned to the multiple ways in which our individual identities are always-already…
The Composite Community – Thinking Through Fanon’s Critique of a Narrow Nationalism
I bring these two together (Fanon’s critique of a narrow nationalism, and Glissant’s vision for a composite community) because they ground themselves on alternative ways of thinking about human relationality. In these alternatives, I find…
Resisting the Logic of Ambivalence: Bad Faith as Subversive, Anticolonial Practice
To be sure, as Betty Cannon writes, “I fall into bad faith if . . . I pretend . . . to be a fact in a world without freedom” (Cannon 1991, 46). While recognizing that this is the case, there is something to be said about insisting that one…
Transracialism and White Allyship: A Response to Rebecca Tuvel
In staging her argument, Tuvel notes that her claim does not rest on the assumption that “race and sex are equivalent, or historically constructed in the same way.” However, it is difficult to think of the differences between the…
Reflections on the Status of Continental Feminism
It’s easy enough for white women (like Hillary Clinton) to assume that their concerns are sufficiently representative of all women’s concerns, because the whiteness of their womanhood often serves to center not only their conceptions of…
De-colonial Options in Moby-Dick
Insofar as the haunting of the whale hearkens to the legacy of colonial power, I read Melville’s novel as a critical reflection of a national community beholden to the logic of management and control. Said otherwise, it is a critique of…