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Showing posts with label colonial matrix of power. Show all posts
Showing posts with label colonial matrix of power. Show all posts

Monday, April 06, 2026

Surveillance Without Rules: Texas’ New Ombudsman Office and the Quiet Policing of Higher Education, by Angela Valenzuela, Ph.D.

Surveillance Without Rules: Texas’ New Ombudsman Office and the Quiet Policing of Higher Education

by 

Angela Valenzuela, Ph.D.

April 6, 2026

A state agency with the power to investigate universities—and potentially cut off their funding—should, at minimum, have clear rules for how it operates. In Texas, it does not.

As recently reported by the Texas Tribune, the Office of the Ombudsman housed within the Texas Higher Education Coordinating Board has been accepting complaints for months alleging violations of anti-DEI laws and new limits on faculty governance. Yet it has no written policies explaining how investigations are conducted—no standards of evidence, no clear procedures, no defined rights for those accused, and no appeals process. This is not a bureaucratic gap. It is a warning.

When an office holds power without rules, what fills the vacuum is discretion. And discretion, in a political environment like this one, is rarely neutral. 

The stakes are significant. If the office determines that a university has violated state law and the institution fails to remedy the issue, it can recommend that lawmakers cut off access to state funds. 

That is extraordinary authority for a body that cannot explain how it decides what constitutes a violation, what evidence matters, or how findings are reached. We do not know what triggers an investigation, how complaints are evaluated, or what recourse exists for those accused. What we are left with is governance by ambiguity.

Ambiguity, however, is not merely a flaw. It is productive. It creates an environment in which institutions cannot clearly identify the boundaries of compliance and therefore default to over-compliance. 

As Liliana Garces and others have documented, universities in Texas are already responding to the broader anti-DEI policy climate by exceeding what the law requires. Faculty are being encouraged to avoid certain language in their research, even when their work is legally protected. 

Administrators are consulting legal counsel preemptively, not because violations have occurred, but because the consequences of miscalculation are unclear. In such a context, the safest course of action becomes silence.

This is not simply policy implementation; it is a form of governance that operates through uncertainty. Michel Foucault described this as disciplinary power—a system that shapes behavior not primarily through punishment, but through the internalization of surveillance. 

When individuals and institutions cannot predict how rules will be applied, they begin to regulate themselves. The chilling effect is not incidental; it is the mechanism through which power operates most efficiently. The Ombudsman’s office, even in its procedural absence, has already begun to reshape the terrain of higher education by signaling that scrutiny is ever-present and standards are undefined.

Supporters of the office have described it as a neutral forum for resolving disputes, a place where concerns can be addressed without escalating into public controversy. But neutrality requires more than intention. It requires transparency, consistency, and due process. None of these are currently evident. 

Instead, the office has declined to release even basic information about its activities, including how many complaints it has received or the nature of those complaints. It has sought permission to withhold such data, even as it acknowledges that it has yet to develop the written procedures required by law.

At the same time, its staffing draws from ideological networks aligned with anti-DEI efforts, including individuals with ties to the Texas Public Policy Foundation. While political affiliation alone does not determine outcomes, it does shape institutional orientation. In this case, the alignment between the office’s mission and the broader political project to curtail DEI and Ethnic Studies is difficult to ignore.

The structure of the complaint system itself raises additional concerns. In the absence of clear evidentiary standards, complaints can be filed for a wide range of reasons, including those that are political or strategic in nature. Even if unsubstantiated, such complaints can generate administrative burdens, reputational damage, and institutional anxiety. 

Without a formal appeals process, those accused are left navigating a system that offers limited protection and little clarity. Under these conditions, the complaint process becomes less a tool of accountability and more a tool of vulnerability, that is, a risk to those targeted.

What is perhaps most striking is that the office does not need to exercise its full authority to be effective. Its mere existence, combined with its opacity, is sufficient to produce behavioral change. Universities begin to anticipate scrutiny. Faculty adjust their research and teaching. Administrators prioritize risk management over intellectual exploration. In this way, the office functions not simply as an enforcement body, but as a signal that higher education is subject to continuous monitoring. The result is a gradual shift from open inquiry to managed knowledge.

This moment must be understood as part of a broader struggle over who gets to define knowledge in public institutions. Battles over curriculum, Ethnic Studies, and representation have long revealed that what counts as “official knowledge” is deeply contested. What is new here is the mechanism of enforcement: a state office with expansive authority operating without clear procedural constraints. 

In my own work, I have described similar dynamics as part of a colonial matrix of power—a system that governs not only institutions, but the very boundaries of thought. When educators are compelled to anticipate political consequences without knowing the rules, the result is not simply compliance, but constraint.

In a democratic society, the exercise of power must be bounded by procedure. Rules are not bureaucratic formalities; they are the foundation of legitimacy. They ensure that decisions are made fairly, that evidence is evaluated consistently, and that those affected have recourse. An investigative body that operates without such rules does not strengthen accountability; it undermines it.

If Texas is serious about restoring public confidence in higher education, it must begin by ensuring that its own oversight mechanisms are transparent, accountable, and grounded in due process. Until then, the Office of the Ombudsman stands as a troubling development: a system in which uncertainty governs, surveillance shapes behavior, and the future of higher education is being quietly but profoundly remade.




Office of the Ombudsman has no written policies on how to investigate allegations that education laws are being broken, even though it’s been accepting complaints for three months.

by Jessica Priest April 3, 2026, 5:00 a.m. Central | Texas Tribune


Illustrated posters reading “We Belong Here” sit on the Capitol’s rotunda floor during Texas Students for Diversity, Equity and Inclusion’s protest of anti-DEI initiatives for public universities, on Mar. 23, 2023. One responsibility of the new Office of the Ombudsman is to investigate allegations that anti-DEI laws have been broken. Leila Saidane/The Texas Tribune

A new state office with the power to investigate whether public universities in Texas are violating laws on diversity, curriculum and campus decision-making has no written policies explaining how those investigations work, even after accepting complaints for nearly three months.

The Office of the Ombudsman, housed within the Texas Higher Education Coordinating Board and led by a gubernatorial appointee, was created last year to address GOP concerns that universities had become too focused on promoting liberal viewpoints instead of preparing students for the workforce.

The ombudsman accepts complaints from students, faculty and staff alleging violations of two state laws:A 2017 ban on diversity, equity and inclusion offices, programs and training at public colleges and universities.
A 2025 law limiting faculty’s role in some curriculum, grievance and discipline decisions.

The stakes are high: If the office finds a university violated a law and the school does not fix the problem within a set time, the ombudsman can recommend that lawmakers cut access to state funds until the school complies.

State law requires the office to provide complainants and subjects of complaints with a copy of its policies and procedures for complaint investigation and resolution. But when The Texas Tribune asked for those documents, Ombudsman Brandon Simmons pointed to a page on the office’s website that describes how complaints are filed and sets deadlines for when universities must be notified and respond and when the office must issue reports. It is unclear whether that satisfies the law’s requirements.

The webpage does not explain how the office decides an investigation is warranted, what standard of proof it applies in reaching findings or what recourse universities or employees have if they believe the ombudsman’s findings are wrong.

Clear, written policies can ensure investigations are conducted fairly and consistently, higher education experts say.

Neal Hutchens, a professor at the University of Kentucky’s College of Education who studies higher education law and policy, said people also need to understand how the system works to have faith in it. Without that clarity, the office’s authority could feel open-ended and intimidating to institutions and faculty members alike.

“It just has a big question mark for everyone,” he said.

The ombudsman office also asked the Texas attorney general for permission to withhold from the Tribune basic complaint data, including how many complaints it has received, when they were filed, the laws allegedly violated and the status of investigations.

Gov. Greg Abbott appointed Simmons as the office’s first ombudsman in October. Records obtained by the Tribune show he was the only person considered for the job. Simmons, a former technology executive, venture capitalist and corporate attorney, stepped down as chair of the Texas Southern University System Board of Regents to take the position. He had served on the board since 2023, part of a period later examined by a state audit that found significant weaknesses in Texas Southern’s financial controls, contracting and reporting processes.

His office began accepting complaints through an online portal Jan. 9.

That same month, Simmons agreed to an interview with the Tribune but canceled and instead responded to questions in writing.

Asked how the office planned to investigate complaints, he did not provide specifics. Asked how Texans should judge whether the office is working as intended, Simmons offered no concrete benchmarks, saying: “This office seeks to increase public confidence in higher education and to support the continuing ascent of Texas universities’ student success and research and development.”

Later, in response to a public records request, the office said it did not possess written policies or procedures for conducting investigations. The Tribune followed with 10 emails — the majority sent over the past two weeks — asking how the office was handling complaints but did not get an answer until two days before publication, when Simmons pointed to the office’s web page detailing how to file a complaint and listing deadlines.

“Additional policies and procedures will continue to be developed as outlined by Texas law,” Simmons added.

The law does not define when an investigation is necessary, but it says if the office determines one to be necessary, it can request information from a university, which has 30 days to respond. Afterward, it must submit a report to the institution’s board of regents determining whether a violation occurred and recommending corrective action if needed.

If a university does not resolve a violation within 180 days, the office can refer the matter to the state auditor and recommend that lawmakers block the institution from spending state funds until it complies.

The law also requires the office to keep a file on each complaint and submit annual reports to state officials, including the governor and legislative leaders, summarizing how many complaints it received, how many investigations it conducted and what it found.

Unable to get information from the ombudsman, the Tribune asked the state’s public university systems whether the office had sent them any notices of complaint and for related records. Six systems said they had not been notified of any complaints, one had not answered by publication, and the University of Texas System indicated it had responsive records but asked the attorney general if it could withhold them.

The lawmakers who helped shape the office offered different views on how it should function and how much it should disclose.

State Sen. Paul Bettencourt, the new chair of the Senate Higher Education Committee, told the Tribune the office will need to develop “some type of complaint procedure” and said Simmons should come prepared to talk about it at a Higher Education Committee hearing this summer. He said the office should disclose the number of complaints filed, adding he had already asked for those counts.

Asked what protections should exist for universities or employees accused in complaints, including what standard of proof should apply and whether there should be an appeals process, Bettencourt said, “I’m going to leave that one open.”

He said he saw the ombudsman as more than an enforcement arm — a “neutral place” where people could bring problems for resolution that also could keep disputes from being “adjudicated on social media,” pointing to last year’s Texas A&M controversy, which began after a state representative shared a student’s secret recording of a classroom discussion about gender identity.

In a separate interview, state Rep. Matt Shaheen, House sponsor of the bill that created the office, said he was “very satisfied” with the process described on the office’s website, which restates the law’s complaint timeline and reporting requirements but does not explain key investigative standards or procedures. He cautioned against disclosing information about pending complaints, saying they could be false or “malicious in nature,” though he said he would be comfortable with releasing complaint data after the process played out.

Asked about a lack of appeals, Shaheen said those who believed the ombudsman’s findings were unfair could raise their concerns with lawmakers and would have “the opportunity to have their side of the story heard.”

Before the ombudsman office was created, the Texas Higher Education Coordinating Board handled a narrower set of student complaints, typically reviewing whether universities followed state rules on issues like tuition and financial aid, consumer protections and certain academic requirements. Students generally had to first exhaust a university’s internal grievance process before the board would review a complaint, and the agency did not have the authority to direct universities to change policies or recommend they be blocked from spending state funds.

So far, Simmons has drawn from conservative legal and policy circles to staff the ombudsman office. On April 1, Simmons announced that Ryan D. Walters, a former deputy attorney general for legal strategy and former attorney at the Texas Public Policy Foundation, a conservative think tank, had joined as deputy director and general counsel. Simmons also hired Edgardo Mondolfi, also a former Texas Public Policy Foundation employee, as his assistant.

Other Texas agencies are more transparent about how they investigate complaints. The Texas Department of Licensing and Regulation says investigators typically interview the complainant, the respondent and pertinent witnesses, gather relevant documents and can visit a business or site tied to the complaint before submitting a report to a prosecutor. If the agency seeks penalties, it weighs factors such as the seriousness of the violation, whether it was intentional, whether the respondent tried to address the violation after it was discoveredfix it and whether stronger punishment was needed to deter future misconduct. Respondents can then request a hearing before an administrative law judge and later seek rehearing or judicial review.

Critics fear what an office with broad authority and unclear procedures could mean for teaching, research and open inquiry at public universities.

Liliana Garces, a professor at UT-Austin’s College of Education, said such fear is not theoretical.

In a study of how the state’s anti-DEI law was implemented at UT-Austin, she and her research team interviewed nearly 100 administrators, faculty and students over more than a year and found that the flagship went beyond what the law required. For example, university officials encouraged faculty to have their research proposals reviewed by a university lawyer and to avoid using certain language, even though research was exempt.

Garces said the overcorrection was driven in part by undercover videos that appeared to show university employees discussing ways to continue DEI initiatives, followed by pressure from Republican state leaders suggesting universities were not complying. She said that created an environment in which universities felt they were being watched and became more likely to go beyond the law’s requirements.

“Compliance became this moving target where just any kind of visibility created liability for the institution,” she said.

The Texas Tribune partners with Open Campus on higher education coverage.


Disclosure: Texas Public Policy Foundation, University of Texas System and University of Texas at Austin have been financial supporters of The Texas Tribune, a nonprofit, nonpartisan news organization that is funded in part by donations from members, foundations and corporate sponsors. Financial supporters play no role in the Tribune’s journalism. Find a complete list of them here.

Sunday, March 08, 2026

Próspera, Honduras, Inc. and the Startup-Nation Dream: Silicon Valley’s New Colonial Experiment, by Angela Valenzuela, Ph.D. March 8, 2026

Próspera, Honduras, Inc. and the Startup-Nation Dream: Silicon Valley’s New Colonial Experiment

by

Angela Valenzuela, Ph.D.
March 8, 2026

One of the lessons of the past decade is that we ignore strange ideas at our peril. When something first sounds too bizarre to be taken seriously, our instinct is often to dismiss it as fringe—an internet curiosity, a Silicon Valley fantasy, or a thought experiment that will never leave the realm of TED Talks and venture capital conferences.

But we have learned, especially by this point in Donald Trump’s second presidency, that ideas once considered outlandish can quickly migrate from the margins to the center of political life. Policies that once sounded implausible—mass deportations, open attacks on democratic institutions, the normalization of authoritarian rhetoric—have repeatedly shown how quickly the unthinkable can become ordinary.

So when powerful actors begin talking about replacing nation-states with startup-style jurisdictions run by investors and technologists, it would be wise to pay attention.

A growing movement among Silicon Valley investors and libertarian technologists imagines a radically different political future—one in which governance operates like software and cities function like startups. Advocates call this “startup freedom.” The idea is that new jurisdictions could bypass slow democratic institutions and instead experiment with governance models designed by entrepreneurs, technologists, and investors.

A revealing example is unfolding in Honduras. On the Caribbean island of Roatán, the enclave Próspera was established under the country’s controversial ZEDE (Zones for Employment and Economic Development) framework, which allows investors to create semi-autonomous jurisdictions with their own legal and regulatory systems. 

As a recent investigation by Leaños & Hinojosa (2026) with Latino USA explains, Honduras has effectively become a testing ground for experimental governance, where the rules of political authority are being redesigned in the name of innovation.

As someone who is Spanish-speaking, I cannot help but notice something else about the acronym, ZEDE, pronounced aloud, it sounds strikingly similar to the Spanish verb, "ceder," which means to yield, to relinquish, or to give up control. I may be mistaken, of course, but the resonance is uncanny.

After all, the ZEDE qua "cede" framework effectively allows the Honduran state to cede governing authority—over law, regulation, and taxation—to private investors operating within these zones. Whether intentional or coincidental, the linguistic echo feels oddly fitting. 

If it is not coincidental, one is tempted to wonder whether the name itself functions almost like a linguistic stink bomb—a small, ironic signal of what the framework actually accomplishes: the quiet ceding of public authority to private power. One almost wants to ask: Was the clue there all along?

These experiments are not accidental. They are linked to a broader ideological 
Link
project promoted within segments of Silicon Valley. One of the clearest articulations comes from entrepreneur and investor Balaji Srinivasan, whose book, 
The Network State, proposes that digital communities should eventually organize themselves into new sovereign entities. In this model, online networks form first, align around shared values, pool capital, and eventually acquire territory—creating new political jurisdictions that operate like decentralized startups (Srinivasan, 2022).

Within this worldview, governance becomes modular and voluntary. Instead of citizenship rooted in place and democratic participation, people join jurisdictions the way they join platforms. If they dislike the rules, they simply exit.

The philosophical backdrop to this vision often overlaps with transhumanist thinking, which views technological innovation as capable of transcending biological, social, and even political constraints. Nation-states appear antiquated within this frame—too slow for the speed of technological progress.

Yet the real-world implications of these ideas are far from abstract.

As Jean Guerrero in the New York Times recently noted in its analysis of Próspera and the political networks surrounding it, the project sits at the intersection of libertarian ideology, global investment, and U.S. politics, particularly following the controversial pardon of former Honduran president Juan Orlando Hernández, whose administration helped create the legal architecture enabling ZEDEs (Guerrero, 2026).

For critics, Próspera represents something more troubling: a privatization of sovereignty.

Techno-Colonialism

Seen through a decolonial lens, these experiments resemble a new form of techno-colonialism—the extension of colonial patterns through technological and financial infrastructures rather than military conquest.

Decolonial theorist Walter Mignolo argues that modern systems of power are structured through what he calls the “colonial matrix of power,” in which economic, political, and epistemic control are intertwined with global hierarchies established during colonial expansion (Mignolo, 2011). From this perspective, projects like Próspera do not represent a radical break from history but rather a continuation of older patterns: external actors acquiring extraordinary authority over territory in the Global South.

Similarly, Tuck & Yang (2012) warn that many contemporary reform movements invoke the language of transformation while leaving underlying colonial relations intact. In their influential essay "Decolonization Is Not a Metaphor," they argue that decolonization requires the restoration of land and sovereignty to Indigenous and local communities—not simply new governance experiments layered on top of existing inequalities.

Viewed in this light, the rhetoric of startup freedom begins to look familiar. It echoes earlier colonial narratives that framed foreign control as modernization, progress, or development.

The difference today is that the architects of these projects are not imperial administrators but venture capitalists, blockchain engineers, and techno-libertarian thinkers.

Platform States

The idea of states operating like digital platforms has roots in Silicon Valley thinking about “government as a platform” (O’Reilly, 2010), and more recently in Balaji Srinivasan’s vision of the “network state,” where digitally organized communities eventually acquire territory and sovereignty (Srinivasan, 2022).

The Honduran case suggests that the future imagined by advocates of the Network State may not simply be a world of innovative jurisdictions. It may also be a world of platform states—political systems designed by investors and technologists rather than by citizens.

In such a world, governance risks becoming a service provided to users rather than a collective project shaped through democratic struggle.

This is why the debate surrounding Próspera matters far beyond Honduras. The question at stake is not merely whether startup cities will succeed economically. It is whether the logic of venture capital and technological disruption will come to shape the very foundations of political authority.

Why This Matters Now

It may be tempting to treat projects like Próspera or ideas like the Network State as exotic experiments unfolding far from home. But the deeper logic behind them—the belief that markets, investors, and technologists should design institutions once governed through democratic processes—is already reshaping public life across the United States. 

We see it in the privatization of public education, the weakening of shared governance in universities, the growing influence of billionaire philanthropy in policy, and the steady redefinition of citizenship as consumer choice. What Honduras reveals is simply the most explicit version of a larger project: the transformation of governance itself into a platform managed by elites. If that trajectory continues, the question will not only be who governs—but whether democracy remains the framework through which governance is decided at all.

If the architects of the Network State succeed, democracy will not disappear overnight—it will simply be redesigned until citizens become users and sovereignty becomes a subscription service.

References

Guerrero, J. (2026, January 29). Trump is not a nationalist. He’s something worse, The New York Times.
https://www.nytimes.com/2026/01/29/opinion/prospera-honduras-trump-pardon.html

Leaños Jr., R., & Hinojosa, M. (2026, February 27). Testing grounds: Startup cities and experimental governance in Honduras, Latino USA.  https://www.latinousa.org/2026/02/27/testinggrounds/

Mignolo, W. D. (2011). The darker side of Western modernity: Global futures, decolonial options. Duke University Press.

O'Reilly, T. (2011). Government as a platform. 
https://tinyurl.com/5y9xu4u8

Próspera, Honduras. https://www.prospera.co/en

Srinivasan, B. (2022). The network state: How to start a new country.
https://thenetworkstate.com/

Tuck, E., & Yang, K. W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education & Society, 1(1), 1–40. https://ikdll.nau.edu/id/eprint/84/1/titusland,+18630-43262-1-CE.pdf

Monday, September 08, 2025

Texas Professors Are Leaving—But the Crisis Is Bigger (and Deeper) Than Texas, by Angela Valenzuela, Ph.D.

Texas Professors Are Leaving—But the Crisis Is Bigger (and Deeper) Than Texas

by

Angela Valenzuela, Ph.D.
September 8, 2025

A recent report in The Texas Tribune describes what many of us working in higher education in Texas already know in our hearts: faculty are demoralized and, increasingly, they are leaving. Based on survey data gathered by the American Association of University Professors (AAUP), more than one-quarter of professors in Texas say they have applied for academic positions elsewhere in the past two years, while another segment plan to do so soon. Nearly two-thirds indicated they would not recommend Texas as a place to pursue an academic career (Melhado, 2023). These numbers tell a story of deep unease—of contracts not renewed, of faculty afraid to speak openly in classrooms, of colleagues censoring themselves out of fear of retaliation.

Source: Texas Tribune, Credit Tamir Kalifa 

At the heart of this attrition is a direct assault on academic freedom, a principle that undergirds the very possibility of democratic life. State laws now ban diversity, equity, and inclusion initiatives, and erode the stability of tenure, and faculty governance over such matters as curriculum and hiring. 

Legislation such as Senate Bill 37, which stripped power from faculty senates and centralized it in boards of regents appointed by political leaders, has undermined shared governance. This environment does more than stifle dissent; it recasts universities as instruments of control rather than spaces of inquiry.

Texas may be experiencing these dynamics most visibly, but the crisis is national—and increasingly global. Many U.S. scholars are not simply moving across state lines but are choosing to relocate abroad, seeking academic environments in Europe or Canada where intellectual freedom is more secure. Overlaying this migration is the threat of Project 2025, a sweeping policy blueprint crafted by conservative think tanks that aims to dismantle public institutions, including higher education, and remake them according to a narrow ideological vision. 

This project aligns with what has been called the Seven Mountains mandate, an agenda of religious nationalists who seek control over culture-shaping institutions—education foremost among them. Yes, read and understand this vitally important point.

This broader climate is fueled by the growth of Christian nationalism, a worldview that fuses political power with a narrow conception of religion. Surveys reveal its mainstream appeal: a majority of Republicans support declaring the U.S. a Christian nation, despite acknowledging its unconstitutionality; nearly half affirm the belief that God designated America as a promised land for European Christians. 

As McDaniel (2022) and others have noted, Christian nationalism is not merely a matter of private belief but a political project that seeks to restrict belonging to white, Christian, U.S.-born citizens, and to delegitimize pluralism. When viewed in this frame, Texas is not an outlier but part of a larger campaign to curtail higher education’s role as a site of critical thought and democratic practice.

I argue that these moves are part of what decolonial scholars call the colonial matrix of power—an effort to control knowledge, suppress difference, and reproduce racial and cultural hierarchies. Yet resistance is alive. Faculty who continue to mentor students of color, who teach histories others would erase, who publish research under difficult conditions, are engaging in what I and other scholars term "transformational resistance" (Valenzuela, Unda, & Bernal, 2025; also see Solórzano & Delgado Bernal, 2001).

This is not resistance for its own sake but resistance that builds alternatives grounded in care, justice, and community. Every classroom where students feel seen, every syllabus that centers marginalized voices, is part of this work.

Why I stay. I would be dishonest if I said the thought of leaving hasn’t crossed my mind. Colleagues often ask why I remain in Texas when the hostility toward higher education—and toward scholars of color in particular—runs so deeply. 

My answer is simple: I stay because my students and community root me here. Texas’ future is unfolding in our classrooms, in our neighborhoods, and in our community schools. Plus, we all pay taxes, don't we? To walk away would be easier, perhaps even safer, but staying allows me to live the very praxis I teach: to resist, to reimagine, and to plant seeds of justice where they are most endangered.

That does not mean we accept this reality as inevitable. It means we fight back. We refuse to concede our classrooms, our research, or our governance structures to political agendas. We form alliances with communities and insist that public universities exist to serve the people of Texas, not to advance the ambitions of politicians or religious ideologues. We keep teaching, writing, and testifying because silence would only deepen the culture of fear.

The AAUP survey offers a sobering warning, but it is also a call to action. Without resistance, fear becomes normalized. With resistance—embodied through solidarity, courage, and imagination—we preserve the possibility of universities that are truly democratic and inclusive.

Just last week, after class, a student told me, “Thank you for making space for voices like mine. I didn’t think college was for people like me until now.” In that moment, the rancor from the Capitol receded, and what remained was the truth of why I stay: because these students are Texas, because their futures are worth fighting for, and because each act of teaching becomes an act of resistance and hope.

References

Gutteridge, N. & Ford, A. (2025, Sept. 5). Professors want to leave Texas because of tense political climate, survey says, Texas Tribune. https://www.texastribune.org/2025/09/05/texas-faculty-university-political-climate-survey/

McDaniel, E. (2022, Nov. 6). Talk of 'Christian nationalism' is getting louder—but what does the term really mean? Chronicle of Higher Education. https://www.chron.com/politics/article/what-is-christian-nationalism-17563003.php

Melhado, W. (2023, September 7). Texas’ political environment driving faculty to leave, survey finds. Texas Tribune. https://www.texastribune.org/2023/09/07/texas-higher-education-faculty-dei-tenure/

Solórzano, D. G., & Delgado Bernal, D. (2001). Examining transformational resistance through a critical race and LatCrit theory framework: Chicana and Chicano students in an urban context, Urban Education, 36(3), 308–342.


Valenzuela, A., Unda, M. D. C., & Bernal, J. M. Disrupting Colonial Logics: Transformational Resistance Against SB 17 and the Dismantling of DEI in Texas Higher Education. https://www.ethnicstudiespedagogies.org/gallery/Vol3-Issue1-03_DisruptingColonial.pdf

Saturday, July 19, 2025

Disrupting Colonial Logics: Transformational Resistance Against SB 17 and the Dismantling of DEI in Texas Higher Education, by Valenzuela, A., Unda, M.D.C. & Bernal, J. M

Disrupting Colonial Logics: Transformational Resistance Against SB 17 and the Dismantling of DEI in Texas Higher Education

by 

Angela Valenzuela, Ph.D., Maria Del Carmen Unda, & Julio Mena Bernal


In “Disrupting Colonial Logics: Transformational Resistance Against SB 17 and the Dismantling of DEI in Texas Higher Education,” Dr. María del Carmen Unda, Julio Mena Bernal, and I examine how Texas Senate Bill 17—aimed at banning Diversity, Equity, and Inclusion (DEI) programs across the state’s public universities—seeks to erase decades of hard-won progress. We argue that SB 17 is not merely a policy shift, but part of a broader colonial logic that censors and suppresses critical thought.

Drawing on Solórzano & Delgado Bernal’s (2001) framework of transformational resistance and Mignolo’s (2007) concept of the “colonial matrix of power,” we show how SB 17 exemplifies settler colonial efforts to undermine racial and educational justice (Tuck & Yang, 2012). Our article highlights how students, faculty, and communities are enacting creative, purposeful resistance that redefines what it means to fight for equity amid increasingly hostile political conditions. It is both a scholarly intervention and a call to action in defense of public higher education, marginalized communities, and democratic learning spaces.

This piece offers a critique of the current political moment and a celebration of collective struggle to reclaim and reimagine higher education as a liberatory, decolonial space. In response to efforts to silence marginalized voices and dismantle DEI, we uplift the power of grassroots organizing, student activism, and community-rooted scholarship as essential forms of transformational resistance.

We are deeply grateful to lead editors Drs. Marisol Ruiz and Nancy Perez, as well as Dr. Miguel Zavala for publishing our analysis of transformational resistance to SB 17 in the Ethnic Studies Pedagogies Journal—a truly exemplary journal advancing justice-oriented scholarship in support of Ethnic Studies and public education.

You may download the entire issue that contains our contribution here [pdf]. You can also visit the journal's website, Ethnic StudiesPedagogies.org to gain access to all of their publications. 

Though under constant attack, the Ethnic Studies movement in Texas—and across the nation—remains resilient and deeply rooted. Still, we find ourselves fighting tooth and nail for a research agenda and curriculum that, in a more just future, will be recognized simply as "a good education."

-Angela Valenzuela

References

Mignolo, W. D. (2007). Delinking: The rhetoric of modernity, the logic of coloniality and the grammar of de-coloniality. Cultural Studies, 21(2–3), 449–514. https://doi.org/10.1080/09502380601162647

Solórzano, D. G., & Delgado Bernal, D. (2001). Examining transformational resistance through a critical race and LatCrit theory framework: Chicana and Chicano students in an urban context. Urban Education, 36(3), 308–342. https://doi.org/10.1177/0042085901363002

Tuck, E., & Yang, K. W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education & Society, 1(1), 1–40. https://nau.eprints-hosting.org/id/eprint/84/1/titusland%2C%2B18630-43262-1-CE.pdf

Valenzuela, A., Unda, M. D. C., & Mena Bernal, J. (2025). Disrupting colonial logics: Transformational resistance against SB 17 and the dismantling of DEI in Texas higher education. Ethnic Studies Pedagogies, 3(1), [pp. 7-24]. https://www.ethnicstudiespedagogies.org/gallery/Volume3-Issue1-Final.pdf



Wednesday, August 28, 2019

"The Struggle to Decolonize Official Knowledge in Texas’ State Curriculum: Side-Stepping the Colonial Matrix of Power" by Angela Valenzuela

Friends and Colleagues:

Happy to share a publication of mine that is hot off the press in the journal of Equity and Excellence in Education (EEE).  Aside from documenting the movement for Ethnic Studies in Arizona and Texas, I had to do a lot of reading and research for this.  It took me at least two years to write.  I want to thank both Dr. Nolan Cabrera and Dr. Korina Jocson for making this possible.  Nolan, in particular, challenged me throughout.  That's what good friends and colleagues are for.  In much appreciation, Nolan.

It tells the story of the struggle for both Ethnic and Mexican American Studies here in Texas, with Arizona's struggle as a meaningful, and indeed inspirational, backdrop to what he have accomplished here in Texas in our historic, legacy struggle for inclusion in the state's K-12 curriculum as scholars, elders, leaders, and community members.  And how we not only struggle and labor, but also succeed—and at such a massively important time in our history when we are under a seemingly unrelenting attack.

Thanks for those cited and not cited among whom are members of the K-12 Committee of the NACCS Tejas Foco who helped me to generate and theorize this account.  I feel so fortunate and honored to have them as my community.  They are the most loving, caring, and intellectually stimulating set of colleagues and scholar-activists that anyone could ever have or hope for.  

I try in this piece to blur a few theoretical boundaries based primarily on what we experienced here in Texas.  I hope that you read this and get inspired to join the movement and make a better world.  Yes, despite all the terribleness and madness, a better world.

We must decolonize ourselves.  To get there, we must task ourselves with learning about, and responding to, the colonial matrices of power in our lives where power relations are deeply implicated and where struggles for social justice, must occur.

The whole issue is worth reading, by the way.  You can access it at the EEE website.


-Angela Valenzuela

#decolonize

Published online: 27 Aug 2019


Saturday, July 27, 2019

Western “Superiority” is Killing Us by Tim Wise

Tim Wise is one of the few people calling out, as a white man, the devastating flaws of Western culture, most especially its cult of technologically-based superiority as follows:
Rather than debate who has contributed more to the world under Eurocentric standards, let us question those standards at their core because the entire paradigm under which white folks tend to assess greatness is flawed. 

Such flawed assumptions reflect not only the systematic mis-education of white people, but also how its seductive-ness helps to explain its durability.

Please read this entire piece as Wise tears down the idols and icons regularly marshaled to support the pinnacles of our achievements—even if they ultimately threaten planetary survival.

Scholars like Aníbal Quijano, Walter Mignolo, María Lugones, and many others are calling for "de-Westernization" as the antidote to continuing Westernization. Here are some helpful resources.

Lugones, M. (2010). Toward a decolonial feminism. Hypatia, 25(4), 742-759.
Lugones, M. (2016). The coloniality of gender. In The Palgrave handbook of gender and development (pp. 13-33). London: Palgrave Macmillan.
Mignolo, W. D. (2007). Delinking, Cultural studies, 21(2-3), 449-514.
Mignolo, W. D. (2007). Introduction: Coloniality of power and de-colonial thinking, Cultural studies, 21(2-3), 155-167.
Mignolo, W. D. (2011). Epistemic disobedience and the decolonial option: A manifesto. Transmodernity, 1(2), 3-23.
Mignolo, W. D. (2012). Local histories/global designs: Coloniality, subaltern knowledges, and border thinking. Princeton University Press.
Quijano, A. (2007). Coloniality and modernity/rationality. Cultural studies, 21(2-3), 168-178.

Enjoy!


-Angela Valenzuela




Tim Wise
Jun 15 · 
I should have set a timer.
Like the kind that lets you know when your hard-boiled eggs are ready.
Because having just published a piece on Medium calling into question the fetishization of “intelligence” as typically defined (by things like IQ tests) I knew it wouldn’t be long before the snide comments began rolling in.
Not just the cheap shots — the ones implying I was only questioning IQ tests because I must have done poorly on one — but the politically-loaded types as well. Like how liberals and leftists disdain successful people, and because successful people tend to have higher IQs (arguable but whatever) we have to tear down the concept of intelligence as part of our “war on excellence.”
And of course, there were the racist ones insisting I was dismissing IQ because black folks tend to score lower on IQ tests, and I would prefer to elide this fact.
Indeed it was this issue of racial supremacy and inferiority that animated most of the negative replies I received. And if I wasn’t willing to take IQ tests seriously, they had another line of attack. What about the simple fact, they asked, that most all achievements in history have had European origins, and none African? This, they suggested, proved the validity of the racial hierarchies I had derided in the piece on IQ.
As one detractor put it, “Africans have never accomplished anything of technological or scientific significance.” What’s more, they didn’t even have wheels until the era of slavery.
A bit crude, but not much different than what Rep. Steve King of Iowa thinks. So too the Proud Boys who call themselves “Western chauvinists” who “refuse to apologize for creating the modern world.” This, even though none of them (except perhaps founder Gavin McInnes) have ever created anything but paperwork burdens for probation officers.
In other words, the notion that “the West” is due credit for all good things is pretty standard fare, as is the assumption that the West means white people.
So too the calumnies heaped upon Africa, even though those offering them have spent no time studying it. They know what they know, having attended American schools in which one receives the impression that African history didn’t begin until slavery.
Oh, and that Egypt isn’t really in Africa.
Or that it is, but the ancient Egyptians were white.
Mmm, hmmm. Ok then.
One could spend time filling in the gaps of their ignorance, I suppose. There is more than enough scholarship out there to do the job. But I doubt it would make much difference. The work of Cheikh Anta Diop, Walter Rodney, Molefi Asante, or even Basil Davidson — a right proper Brit who was one of the most respected Africa scholars in modern history — would likely mean little to them.
But as informative as that material can be, it amounts to playing the game racists want to play, and on their ground, in a way you can’t ever win.
Fact is, by the standards of Eurocentric excellence, of course Europe has contributed more to the world. If a culture gets to establish the criteria by which all cultures are to be judged, it is unlikely they will be the ones to come up short.
Although some choose to play this game — like those who point to “100 black inventors in history” or the existence of advanced kingdoms in sub-Saharan Africa while Europeans were still shitting in the woods — this kind of rebuttal still falls into a white supremacist trap.
How? Simple: Racists can always point to Africa and say, “Ok, so once upon a time you were kings, but look at you now,” as a way to suggest a reversion to the mean of inferiority. I know it’s racist nonsense, but it’s how they play the game. And it works.
And honestly, why should black folks assume being kings and queens — which is some elitist bullshit venerated by, you guessed it, white folks on an Ancestry.com bender — is the best way to judge a culture or its people anyway?
Rather than playing that game, I would recommend changing the game altogether.
Rather than debate who has contributed more to the world under Eurocentric standards, let us question those standards at their core because the entire paradigm under which white folks tend to assess greatness is flawed.
To suggest we should value a culture based on its technological achievements — the standard argument — elevates the importance of things above people. It requires us to affix the label, “superior,” to any culture with advanced technological prowess, even if that technology is used to exterminate others, or in such a way that could lead to the extinction of even the culture that created it.
So instead of viewing the creation of nuclear weaponry as evidence of a fundamentally pathological and destructive tendency among the whites who brought it forth, we are expected to praise the genius behind it, taking no note of the consequences now made possible by such “progress.”
By contrast, hunter-gatherer societies that nurtured respect for one another and engaged in little or no predation against others or the land base upon which they depend would be considered inferior in this cosmology. But under what rational basis would such an ordering make sense? It wouldn’t unless one had already bought into the white supremacist view of things.
Furthermore, the “great man” paradigm of historical analysis constitutes an assault on the dignity of the vast majority of the globe’s inhabitants. This includes, one should note, almost all citizens of even the most advanced nations.
After all, few will invent anything of note, compose a symphony, discover a cure for a deadly disease, or manage to do any of the other things that the “great man” theorists extol as the only important human victories. By the standards of ruling class history, most Americans, of whatever race, are useless and have accomplished nothing.
Likewise, entire cultures (and not just black and brown ones) come up short in such an analysis. What we think of as European Civilization is quite limited: composed of the achievements of only a handful of nations, and even then, only a small fraction of the persons of those states. After all, most people have been little more than peasants for the bulk of recorded history.
The idea of technological advance as tantamount to superiority makes no more sense than the way we calculate Gross Domestic Product (GDP). In the latter case, we sum the total value of all things produced, whether bullets and bombs or life-saving medicines, as if production were the be-all, end-all of human existence.
But should we not consider the purpose to which all that advanced gadgetry is put?
If not, then we should applaud the chemists at Dow for giving us Napalm while viewing their victims (who after all never created anything thatadvanced and merely survived the depravity of the first bunch) as inferior specimens of humanity.
Oppenheimer gets the praise, while the citizens of Hiroshima become a historical footnote.
But how cut off from your own humanity must you be to suggest that technology and other inventions are the ultimate measures of human worth?
After all, a robot can make any of the things that those who worship technology consider evidence of cultural superiority. But no robot can lead a struggle for human freedom, democracy, or liberty.
No robot can raise a child into an adult, or write a novel filled with pathos and irony, or any human feeling whatsoever.
No robot can nurse a sick puppy back to health, write a screenplay that can make us cry, or devise something as lofty as the Universal Declaration of Human Rights.
To consider technology evidence of a culture’s superiority is to engage in the ultimate form of auto-dehumanization. It is to miss the point of creation, whether seen as a God-given gift or an act of nature.
Surely, superiority in any meaningful sense is less about one’s ability to create and destroy, than one’s ability to empathize, and to stop doing things that wreak havoc on the planet and one’s neighbors. To develop the capacity to kill and maim on a grand scale is not a sign of superiority. To be capable of saying you’re sorry, even for making the effort, might be, but good luck finding anyone among the masters of the universe willing to do that.
Hell, when it comes to technology, no robot can accomplish even that which bees manage every day: pollinating plants that bring forth fruit, nuts, and berries, keeping the chain of life trotting along. In other words, even creatures to which we extend little credit for their intelligence, are more critical to life on this planet than even the most impressive pile of computerized junk.
And if that pile of junk threatens our survival — either because the extraction of the minerals needed to produce it has degraded the ecosystem, or because the machine’s purpose is the bringing of death, as with guns, bullets or bombs — then we should view its creators as either crazy, evil or both. We should certainly not consider them superior, unless our concept of superiority involves the ability to extinguish life on the planet; unless the will to omnicide has come to represent, for us, the pinnacle of human achievement.
But maybe that’s the problem: we do define superiority this way.
The ability to destroy that which either God or nature (or both) has given us, places us, in some sick way, above God, at least in our minds.
By our actions we seem to be saying that although God may have been able to create the world in six days, we can and will destroy it, if not as quickly, every bit as completely.
If this is superiority, we could do with quite a bit less of it.