This immense wooing of the cosmos was enacted for the first time on a planetary scale, that is, in the spirit of technology. In Quest of Matthew Bondsman: Some Cultural Notes on the Jamesian Journey". Urgent Tasks 12 (Summer 1981). Tras el 'Hombre,' su última palabra: Sobre el posmodernismo, les damnés y el principio sociogénico". La teoría política en la encrucijada descolonial. Nuevo Texto Crítico, Año IV, No. 7, (Primer Semester de 1991): 43–83.

Putting the Drama in Touch with Contemporary Life". The Times [London]. Times Newspapers Limited. 19 March 1958. p.3. Aspiring to errancy, can we re-orient or dis-orient the apparatus of granting and funding, tenure and promotion, conferences, journal editorial boards, research methods, languages and modalities of publication and so on, towards those communities and geographies most affected by climate crises and colonial extraction, those places where life is at stake and has always been as stake, where knowledge exists to live differently, to survive, to regenerate (Maynard and Simpson 2022)? Derrida, J. (1969). The ends of man. Transl. E. Morot-Sir, W. C. Piersol, H.L. Dreyfus, & B. Reid. Philosophy and phenomenological research, 30(1), 31–57. https://doi.org/10.2307/2105919 Sadly, Alan died recently, so his active part in Barod has ended. His leap of faith led him to move on from seeing himself as a self advocate to a worker and director in a business and then further as a researcher. He was always ready—barod in Welsh—for the next challenge and we will keep that spirit going, as we go forward to the next challengeSylvia Wynter's scholarly work is highly poetic, expository, and complex. Her work attempts to elucidate the development and maintenance of colonial modernity and the modern man. She interweaves science, philosophy, literary theory, and critical race theory to explain how the European man came to be considered the epitome of humanity, "Man 2" or "the figure of man". Wynter's theoretical framework has changed and deepened over the years.

In "Unsettling the Coloniality of Being/Power/Truth/Freedom: Towards the Human, After Man, Its Overrepresentation—An Argument", Wynter explains that the West uses race to attempt to answer the questions of who and what we are—particularly after the enlightenment period that unveils religion as incapable of answering those questions. Wynter’s discussion indicates how we might find ways to do the planetary otherwise. If the subject or human were here to become planetary, following Spivak read along with Wynter, the universal designations of human and planet would be re-made and re-imagined. If Wynter proposes being human as praxis as a way to rework the possibilities for opening the category of the human, being planetary as praxis is a way to engage with the planetary-human joins that might also be re-imagined. 24 We are planetary creatures, Spivak suggests, but this is not a fixed designation, as Wynter’s work further indicates. The sutures of difference that run through and across planetary creatures are also potential lines of praxis, giving rise to alternative configurations of “planetary thought” and planetary being and becoming. Provocation No. 3: In a rapidly developing, competitive and deeply individualistic capitalist society, People with Learning Disabilities somehow still manage to live, love and labour.The Hills of Hebron. London: Jonathan Cape, 1962. [8] [9] Extracted in Daughters of Africa (1992), ed. Margaret Busby. [10] Clifford Simplican, S., and G. Leader. 2015. Counting inclusion with Chantal Mouffe: A radical democratic approach to intellectual disability research. Disability & Society 30 (5): 717–730. https://doi.org/10.1080/09687599.2015.1021763. Garland-Thomson, R. 2012. The case for conserving disability. Journal of Bioethical Inquiry 9 (3): 339–355.

Karen M. Gagne, "On the Obsolescence of the Disciplines: Frantz Fanon and Sylvia Wynter Propose a New Mode of Being Human". Human Architecture: Journal of the Sociology of Self-Knowledge 5 (2007): 251–264. Research into employment and being a business person with a learning disability, research into self advocacy and what makes a good self advocacy project! There is a point where you just have to go for it. You have to have faith in yourself and faith in those around you. Barod has also led projects to develop new apps and services that enable People with Learning Disabilities to lead their lives the way they want.Altermark, N. 2017. The post-institutional era: Visions of history in research on intellectual disability. Disability & Society 32 (9): 1315–1332. https://doi.org/10.1080/09687599.2017.1322497. W]hat happens when some people’s stories get erased, neglected, forgotten in the making of our collective history? (ibid.). Will we be able to invent different modes of measuring that might open up the possibility of a different aesthetics, a different politics of inhabiting the earth, of repairing and sharing the planet? (Mbembe 2021, p. 28).