This discussion begins from the speculation that evaluating formulations of life has become one of the leading prerogatives of "novel" turns to matter, materiality, and the posthuman. However, "moving" with the Other (rather than simply representing them) has proven a difficult task for scholars in education concerned with decolonizing pedagogies by critiquing epistemological and ontological regimes of power disengaged from the interrogation of the metaphysics of race and sex at the center of Western metaphysical foundations of thought. There is an ongoing need for sustained engagement with the assumption of human primacy that runs through the nearly ubiquitous assertions of what Claire Colebrook calls "active vitalism", which is characteristic of humanist approaches to education. In other words, the new conceptualizations of posthumanism only rarely challenge the lingering humanist concept of life itself. In this article, Petra Mikulan and Adam Rudder argue that posthumanist and neo-vitalist materialist approaches to ontology must consider that racism is "vitalist" in the active sense because it begins with bodies (as bounded organisms always autopoetic and self-proximate) and that vitalism is "racist" because it "then" distributes and discriminates racialized bodies according to their function as parts in a whole.