Decolonisation within disciplines must be driven by its much wider utility to the flourishing of life in all its dynamism, thus Márquez and Roy ask us to lay siege and respond to colonial conditions with everything we are. So, I want to conclude this book by briefly reflecting on the context of the overarching structures within which law schools find themselves – the university and the world. I reiterate here my earlier suggestion that it may be impossible to effectively ‘decolonise our teaching/research’, if this ambition fails to acknowledge how colonial logics have ordered the university sector and the world in which we live. Understanding the limitations of the structures within which we work allows us to be simultaneously intentional and honest about our endeavours. So, we must ask ourselves from within the law school, what outcomes we want our actions in decolonisation to produce, not just in our schools, but in the university and the world beyond. What does it mean to work in a university and live in a world where colonial logics are ceased?

Decolonisation for law schools, as I have argued in the previous chapters, is a means to produce a jurisprudence for a different future, a different university, and a different world, that breaks from the logics of the past. Consequently, it should be noted that this future cannot be attained without addressing and repairing the wider harms introduced by the intellectual misuse of bodies, life, and space–time. In other words, actualising decolonisation as the complete cessation of the operation of colonial logics, envisions other meanings of justice, which would include, for example, reparative justice. ‘Reparative justice’ in this sense, entails the repair of the colonial conditions of the past 500 years – including the devaluing of life, the commodification of everything and the destruction of the planet.