Within the global clown community, many have been involved in discussion over how to proceed and how to re-examine our practices. A prime question which arises now is how to decolonise clown pedagogy. And the options and assumptions which are being problematised do seem generally to return to that ideology of vulnerability. In short, the same questions which the previous research had been nagged by are now re-surfacing as potentially the obstacles to a pedagogical practice which would not exclude the global majority.