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40 Simpozij OBDOBJA European rationality/modernity« (Quijano 1992: 19).1 By this Quijano means to exhort his readers to identify and question the limits of the Eurocentric epistemological matrix structuring modernity and postmodernity, and oppressing human potentiality to this day around the globe. Through and against that Eurocentric matrix, Perat writes her iconoclastic verse. In other words, we could read her poetry quite generatively through Quijano’s challenge, examining how she poetically reveals and transcends some of the »traps« of European rationality/modernity. Speciifcally, Perat explores the ontological consequences of those epistemological traps. She does this by artfully exposing and questioning the ontological constraints imposed by the Eurocentric epistemological matrix of rationality/modernity. In this manner, her verse unveils an instantiation of what Quijano (1992: 12) terms the »colonization of the imaginary of the dominated«. That is in fact the liberatory ethic of her poetry. It strives to create the conditions for greater existential justice through an expansion of ontological possibility. Hence she deifantly interrogates the colonization of the imaginary by the Eurocentric epistemological matrix, and the resulting poetry both traces and transcends the European politics of reality that are the entrapping conditions of its inception. 2 Parsing Perat: A Decolonial Poetics of Ontological Difference As aforementioned, Perat’s poetry emerges from within a European framework of rationality/modernity to transcend it. She does not do this by using the tools of rationality/modernity against itself. That would not be transformational of the paradigm, but rather merely rebellious within it. To quote the US scholar Audre Lorde (2007: 113), »the master’s tools will never dismantle the master’s house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change«. Following Lorde, genuine change emerges instead from plurality. It emerges from recognitions of the strength and hope in difference. That orientation can be developed through the decolonial imagination in Perat’s poetry. That is in fact what this section of the essay aspires to illuminate. It will reveal how Perat’s poetry convokes a plurality of ontological paradigms that include and exceed European models. More than a mere eschewal of the traps of European ontology, Perat’s poetry offers alternatives to them. This is the power of their decolonial imagination. It is also the source of their existential hope. Her poetry conjures more diverse ways of being in the world, beyond the limits and traps of modern, European ontology. And this is driven by her intractability. She refuses to abide the limits of the cultural preconditions of her birth. Perhaps this is why the Slovenian literary critic Mojca Pišek calls Perat »the biggest name of literary system disobedience« (Versopolis, emphasis added). Similarly, her Nottingham translators praise her intractability by writing that »Perat’s poems are not lyrics to caress the ear and the soul; sharp, ironic, cynical and to the point, they dissect the cultural and literary establishment and the backstage of 1 Translations of Quijano are by the author. 156
