We look at the (b)ordered ‘post-colonial’ World and see it fully in its ‘splendour in squalor’, as Ngũgĩ wa Thiong’o described it. This, such a long way from worlds-otherwise imagined in anti-colonial dreamings not so long past. So, we protest the cruelties of this World and appeal for its correction, repeatedly, incessantly. And yet, the hard fact of it is that we abide by this World, by this normality which demands of the wretched of the earth utter obedience to this World, (b)ordered and enforced as such, as (post)colonial actuality in the present. I regard this situation absurd. This is from where I begin.

In this work I present a view that disrupts the assumption of the ‘post-colonial’ settlement. A fundamental philosophical reorientation informs my arguments. Simply put, I see (asserted) (b)orders as (contested) frontlines. This shift in view enables a radical reversal of assumption, from the normality of ‘post-colonial’ settlements, to the insurgency of anti-colonial repudiation. Frontlines, when understood as a situation of anti-colonial praxis, are both matters of philosophy as well as philosophies of matter; they are lines repudiated and transgressed upon philosophical realms as well as upon the hard grounds trodden by the wretched of the earth, made wretched precisely by the (b)orders of this World. More than an appeal for ‘epistemological justice’ that has come to define many a recent ‘decolonial’ projects, more than an exercise of ‘decolonising the curriculum’ now increasingly fashionable, the intention of the work is to present the material implications of returning frontlines to thought, of being, that is, anti-colonial'