W hen asked to write a preface for this themed issue, “Decolonizing Sex and Sexuality,” I thought right away of the Moroccan writer, thinker, and sociologist Abdelkebir Khatibi (1983, 47),who inMaghreb pluriel (Plural Maghreb) argued for “a decolonization that would be, at the same time, a deconstruction.” Khatibi explains that the notion of deconstruction is borrowed “fromJacquesDerrida, to the extent that 1) his thinking is also in dialogue with the ‘overtaking of metaphysics’; . . . 2) deconstruction, as a shaking up of Western metaphysics and as carried out by Derrida in his own unique way, accompanied decolonization as a historical phenomenon” (47–48n1). He then assigns a specifically Arab valence to deconstruction: “Like all sociology of decolonization, the one coming out of the Arab world consists in carrying out a deconstruction of logocentrism and of ethnocentrism, that word of self-sufficiency par excellence by which theWest, by developing itself, developed the world” (48). In dialogue with Khatibi, Derrida (1998) developed one of his signature concepts in The Monolingualism of the Other. In this work and in others—like Glas (Derrida 1986) and “Circumfessions” (Derrida 1993)—Derrida increasingly returned to his own Algerian roots. Moreover, when one considers that Derrida theorized his early deconstruction of origins through readings of the Egyptian poet Edmond Jabès in Writing and Difference, deconstruction is likely to have been African all along (Derrida 1978a, 1978b). The common dein deconstruction and decolonization appears at the beginning of my title,which slightly reworks averse in Deee-Lite’s 1990 single “Groove Is in the Heart.” This song was popular as I began to work on my dissertation (Hayes

中文翻译：

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De Groove 在移动中

当被要求为这个主题问题“非殖民化性和性行为”写序时，我立刻想到了摩洛哥作家、思想家和社会学家 Abdelkebir Khatibi (1983, 47)，他在 Maghreb pluriel (Plural Maghreb) 中主张“一种非殖民化，同时也是一种解构。” Khatibi 解释说，解构的概念是“从雅克德里达那里借来的，因为：1）他的思想也在与‘超越形而上学’对话；. . . 2）解构，作为对西方形而上学的震动，并由德里达以自己独特的方式进行，伴随着作为历史现象的非殖民化”（47-48n1）。然后，他为解构赋予了一种特别的阿拉伯价值：“就像所有非殖民化社会学一样，从阿拉伯世界出来的人包括对逻各斯中心主义和民族中心主义进行解构，这是西方通过发展自己，发展世界的卓越自给自足的词”（48）。在与 Khatibi 的对话中，德里达 (1998) 在他者的单一语言中发展了他的标志性概念之一。在这部作品和其他作品中——比如格拉斯（Derrida 1986）和“Circumfessions”（德里达 1993）——德里达越来越多地回归到他自己的阿尔及利亚根源。此外，如果考虑到德里达通过阅读埃及诗人埃德蒙·贾贝斯在《写作与差异》中的解读，将他对起源的早期解构理论化了，那么解构很可能一直是非洲人（德里达 1978a，1978b）。共同dein解构和非殖民化出现在我标题的开头，这在 Deee-Lite 1990 年的单曲“Groove Is in the Heart”中略有改写。这首歌在我开始写论文时很受欢迎（海耶斯