In this article I will elaborate on how a pedagogy that is committed to provoking thinking about modified presences and different experiences of pasts and futures can be a decolonial engagement. I argue that this endeavor - what I will hereafter call a pedagogy of time - aims to disrupt what “regulates” students and readers’ “economies of knowledge,”4 without appointing conclusive endpoints for this disruption. Moreover, a pedagogy of time does not aim for oversimplified and hurried theoretical reflections. As such, it is committed to confront the politics of speed in thinking. I maintain that this confrontation with the politics of speed is an important commitment for decolonial endeavors in education. This is especially true in times when decolonial pedagogies have been examined and critiqued for having been too “fixated on a simplistic decolonization of Western knowledge and practices,”5 and for too often favouring resorts to a quick re-claiming of indigenous practices as superior to Western ones as opposed to “fostering analytical arguments,”6 and furthermore, when there is a call by indigenous pedagogues to “encourage openness to further inquiry in and through complex and contested knowledge terrains.”7 Hence, decolonial educational philosophies can benefit from a pedagogy that aims for a different regulation of economies of knowledge in the classroom: one that confronts the politics of speed by refraining from rushing to simplistic conclusions when analyzing modified presences.
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