In January 2022, Xiomara Castro became Honduras’s first woman president, restoring electoral democracy to the country after more than a decade of dictatorship. Running with the leftist Liberty and Refoundation (LIBRE) party, Castro’s election breaks with the century-old two-party system that traded power between elites in the establishment National and Liberal parties. With a mandate for transformation and high popular expectations, Castro faces significant challenges in a context of profound systemic crisis.
The focus of the Paris conference was on Glissant’s key concepts of relation, opacity, creolization, and disaffiliation. The Martinique-born writer and thinker was, of course, the first philosopher of post-filiation, by which I refer not only to his rebellious thesis of disaffiliation, in the sense of breaking with a genealogy and tradition of Western and non-Western philosophies concerned with binary opposition and contradiction, but also to him as a self-engendered philosopher. By this I mean that he re-created himself in order to surpass a pathological inextricability, which he associated with our contemporary human condition. Indeed, to say that Glissant is a post-filiation philosopher is mostly to recognize his role as a theorizer of the concept of relation, which moves beyond the oppositional discourse of the same and the other, operating instead with a new vision of difference as an assembler of the “dissimilars.”
In January 2022, Xiomara Castro became Honduras’s first woman president, restoring electoral democracy to the country after more than a decade of dictatorship. Running with the leftist Liberty and Refoundation (LIBRE) party, Castro’s election breaks with the century-old two-party system that traded power between elites in the establishment National and Liberal parties. With a mandate for transformation and high popular expectations, Castro faces significant challenges in a context of profound systemic crisis. 
The focus of the Paris conference was on Glissant’s key concepts of relation, opacity, creolization, and disaffiliation. The Martinique-born writer and thinker was, of course, the first philosopher of post-filiation, by which I refer not only to his rebellious thesis of disaffiliation, in the sense of breaking with a genealogy and tradition of Western and non-Western philosophies concerned with binary opposition and contradiction, but also to him as a self-engendered philosopher. By this I mean that he re-created himself in order to surpass a pathological inextricability, which he associated with our contemporary human condition. Indeed, to say that Glissant is a post-filiation philosopher is mostly to recognize his role as a theorizer of the concept of relation, which moves beyond the oppositional discourse of the same and the other, operating instead with a new vision of difference as an assembler of the “dissimilars.” 
