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The poetic and hagiographical works of early modern north Indian saints constitute a rich case study for understanding the relationship among changes in language, material practices of writing, and ideologies of writing. Beginning in the fourteenth century, the commitment of the vernacular language of bhāṣā to writing had the effect of reconfiguring practices and ideologies of writing, posing a serious challenge to the epistemic and cultural privilege formerly accorded to writing in the literary, intellectual, and religious traditions contained in Sanskrit, Persian, and Arabic. Although unable to completely escape the conceptual structures of a postliterate society, these supposedly illiterate, subaltern poet‐saints were able to undermine systems of religious and intellectual authority by questioning the ontological status and epistemic utility of written language and by divesting writing of its aura. They did so by emphasizing the materiality and banality of writing and by characterizing inscription as just another form of worldly labor. Such readings of the saints' poetic works are made possible precisely by their authorial personas as subaltern, illiterate figures, and these personas are in turn established not in the poetry itself but in the hagiographical works that narrativize these saints' lives. Importantly, these hagiographies reflect a concern with historicizing both the saints' utterances and the material processes through which those utterances came to be written down. Perhaps paradoxically, it is this concern with historicity that enables the tradition to establish the transcendent nature of the saints' speech and thought, and to enable those in the present to recreate the transformative speech acts that the hagiographies describe. [ABSTRACT FROM AUTHOR]

This paper builds on assemblage theory to propose a new theoretical understanding of modernity. While the conceptual framing is meant for modernity at large, this paper locates its conceptual discussion in the context of tourism in Macao and illustrates how plasmatic thinking, the new conceptual framework proposed, advances analysis of aspiration, exploitation and freedom of its tour guides. Plasmatic thinking helps examinations of tourism labour to engage with the fragile and fluid nature of the sociomaterial environments. Instead of structures, networks or fluidities, plasmatic thinking sees the world as composed of 'plasmas' – 'charged' sociomaterial clustering of objects, humans and the processes between them. Plasmas are a form of charged matter falling outside solid, liquid and gaseous states and metaphorises the fragility and impermanence of sociomaterial situations for plasmas disintegrates when discharged. The attention to charges and fragility of plasmas helps describes both pandemic levels shocks and everyday disruptions. Through a plasmatic analysis of the falling apart and coming together of such plasmas and how they bring about significant consequences to Macao's tourism, I showcase plasmatic thinking as a theoretical approach which vividly uncovers the fragility and fluidity of modernity and the workings of power in our sociomaterial worlds. [ABSTRACT FROM AUTHOR]

This introduction to the four papers that make up the themed section locates them in the wider theoretical, comparative, and historical perspectives from which they originate. First, it places the study of communalist or sectarian identities in the Middle East in broader comparative debates about the study of ethnic and nationalist identities. It then examines the causalities underpinning the shifting relationship between these different identities in the Middle East. Taking modernity as a starting point, it looks at the integration of the region into a global capitalist market from the mid‐19th century and the consequences of this transformation. It then examines the external imposition and growth in coherence and capacity of geographically delineated states. It details the influence that neo‐liberal policy prescriptions have had on those states and their relationship to society. Finally, it examines the role that a series of extended wars played in the forging of and competition between different sets of identities, trans‐state Arab nationalism, state‐based nationalism, and religious and ethnic identities. [ABSTRACT FROM AUTHOR]

Lifestyles signify who people are and who people want to be. They contain one's value orientation toward the world. The speeding urbanization over the globe has made the urban lifestyle mainstream, and so does it in China. The overwhelming range of options in cities represents a consumerist society, but meanwhile, there is an emergent underground alternative, especially from the younger generations who are pursuing a "more meaningful life." This paper does an ethnographic study on young Chinese urbanites' engagement in a village as an essential example of this trend. It argues that young people's choice for rural life is a reaction and a resistance to the social forces of consumerism and urbanization. By reflecting on the reimagination of modernity and life politics in the changing process, the research implies that accompanied by opportunities for social change, young people's promotion of rural lifestyles could be linked to the government's development agenda, and this might potentially cause new forms of inequalities in rural development. By drawing on practical experience, the paper brings narratives about young Chinese urbanites' life choices in rural places into the discussion of modernity and life politics, hopefully exemplifying a broader sociological contribution around the topic. [ABSTRACT FROM AUTHOR]

The proposed construction of the controversial Amazon African headquarters at the River Club site in Cape Town encompasses several issues related to modern heritage, colonial practices, sustainable development, the nature‐culture divide, and the Anthropocene. Although approved by the City of Cape Town and the provincial government of the Western Cape, with plans for residential and business units, activists, researchers, environmental organizations, workers' unions, and social justice coalitions associated with indigenous Khoe and San groups oppose the development on the grounds of the symbolic and historical importance of the site earmarked for development. The paper aims to explore the significance of the site, analyze the ensuing confrontations and contestations and examine how the site represents spaces of public history, urban spatial construction, and memory. The focus of the paper will be the complex interplay between social, cultural, ethical, and political forces, and their intersection with legal and institutional policy processes at different levels of the state and the local. Ultimately, the paper challenges the claim of the City of Cape Town, the provincial government, and the developers that their version of historical progress is equitable and fair, and raises a broader question about Eurocentric ideas of emancipation, aesthetics and notions of history, heritage and development. [ABSTRACT FROM AUTHOR]

"Tropicality" has historically been used as an epistemological tool by colonial settlers and thereafter local rulers to naturalize and espouse Western rationality and modernity. Singapore is no exception to this lingering Western framing, which continues to define state narratives of success and heritage. "Tropicality" as a hegemonic force manifests in infrastructures of large physical networks, institutionalized knowledges, and media representations. This paper dissects three chronological dominant modes of "tropicality"—the colonial, the nation‐building, and the contemporary neoliberal mode—alongside their corresponding subaltern lived worlds that speak of an alternative "tropicality" often unnoticed (Figure 1). These diametric strands are studied through hegemonic infrastructure and everyday acts that resist, appropriate, or hybridize these power‐laden spaces. A heterogenous methodology was adopted, capturing the epistemologies and metis employed in dominant and alternative tropicalities, respectively. Maps, charts, and archives are used to study the former; ethnographic observation, family memory, and affective experiences elucidate the latter. In this paper, I focus on the nation‐building mode of "tropicality", which shaped Singapore's rapid urbanization in the 1960s. Modernist public housing schemes borrowed from the Tropical Architecture movement are situated within a larger infrastructural field that de‐skilled, cleansed, and civilized an "unruly" population, conflating natural and social order. However, these attempts at creating modern subjects were thwarted by everyday resistance performed at a critical mass, in which displaced populations tapped upon past metis, habitus, and ecological aesthetics to appropriate alienating modern infrastructure. Through these ad hoc infrastructural reconfigurations, a hybrid modern "tropicality" was negotiated. It is through deprivileging infrastructures of "tropicality" and drawing out alternative "infra‐structures" of multiple, lived tropical worlds that we may move toward post‐tropicality—a mentality built on an expanded understanding of how our modern environment is and has been shaped equally by dominant, neocolonial forces and also forsaken memories, practices, and everyday acts of resistance, which hold the key to alternative futures beyond the limited scope delineated by our inherited "tropical modernity". [ABSTRACT FROM AUTHOR]

Modern Heritage in the Anthropocene draws from a critical selection of the 54 papers presented at the second International MoHoA conference Modern Heritage in the Anthropocene, (October 26–28, 2022), hosted by The Bartlett School of Architecture, University College London, in partnership with the University of Liverpool's School of Architecture. The conference expanded MoHoA's aim of encouraging equitable approaches to modern heritage as an urgent and essential response to an age of planetary crises whose roots are entangled with centuries‐old culture of extraction, exploitation, and domination. Building on the lessons learned from the first MoHoA conference, Modern Heritage of Africa (2021), hosted by the University of Cape Town and the subject of an earlier special edition of Curator (65/July 3, 2022), this second conference emphasized the interconnection between these cultures and the dawn of the Anthropocene. Participants were asked to reflect on reconceptualized formulations of modern heritage and its entangled relationship with the planetary crises experienced, albeit unevenly and unequally, by all living and nonliving things. This paper assembles and reflects on the contributions of 18 peer‐reviewed papers that collectively demonstrate the range and depth of topics presented. In the spirit of equity, diversity, and inclusivity and in line with MoHoA's decentering, decolonizing, and reframing agenda, these have also been chosen to reflect the different contributors' experiences, from senior academics to young and early career professionals. [ABSTRACT FROM AUTHOR]

Today, we are held to live in the Anthropocene, bringing to an end modern binary imaginaries, such as the separation between Human and Nature, and with them Western assumptions of progress, linear causality and human exceptionalism. Much Western critical theory, from new or vital materialism to post‐ and more‐than‐human thinking, unsurprisingly reflects this internal crisis of faith in Eurocentric or Enlightenment reasoning. At the same time, a radically different critique of modernity has gained prominence in recent years, emerging from critical Black studies, which places the Caribbean at the centre of the development of a new and distinct mode of critical thought. In attempting to grasp the ways in which Caribbean thought and practice have been seen to enable a distinctive alternative non‐Eurocentric imaginary, this paper heuristically sets out a paradigmatic framing of 'abyssal geography'. We emphasize two key points. The first is that abyssal thought is not grounded in abstract and timeless philosophical assumptions but figuratively draws upon aspects of Caribbean practices of resistance and survival, for example, from the Middle Passage, Plantation, carnival, creolization, dance forms and speculative fiction. The second is that abyssal work engages the legacies of modernity and coloniality by explicitly seeking to question the lure of ontology: seeking to disrupt, suspend and to problematize the modern project of the human and the world. [ABSTRACT FROM AUTHOR]

Early Soviet society featured clear nutrition guidelines and a robust plan for streamlined logistics in food processing, distribution, and consumption, all of which was aimed at building a stronger state through a virtuous transformation of calories into labor power. Such rhetoric appeared even in children's illustrated books, such as Vladimir Maiakovskii and Nikolai Kupreianov's Story of Petia, Fat Boy, and of Sima, Who is Skinny (1926). This paper shows how in the 1920s authors such as Viktor Shklovskii and Iurii Olesha turned that rhetoric on its head and pushed back against the early Soviet obsession with planning and mastering nature and the human body by employing metaphors of food, digestion, and agriculture. In Shklovskii's memoirs A Sentimental Journey (1923) and Knight's Move (1923) and Olesha's novel Envy (1927), the October Revolution itself emerges as a metabolic process on a vast scale: prerevolutionary aesthetic threads, motifs, and concepts are broken down and processed, reassembled, and repurposed into a seemingly new society and worldview, in which the individual original components are still recognizable. [ABSTRACT FROM AUTHOR]

This paper aims to contribute to global social theory by contextualizing modernity/coloniality in East Asia. It begins with a reconstruction and evaluation of three sociological accounts of East Asian modernity, namely Kazuko Tsurumi's theory of endogenous development, Sun Liping's theory of communist civilization, and Chang Kyung Sup's theory of compressed modernity. Despite their insights, these theorists fail to transcend the Eurocentrism and methodological nationalism implicit in the paradigm of latecomer modernization. These problems can be better addressed by anti‐colonial perspectives, including Tani Barlow's colonial modernity, Chen Kuan‐Hsing's inter‐Asia, Xie Lizhong's post‐Western sociology, and Wang Mingming's civilizational anthropology. Yet European hegemony continues to define the spatiotemporal frame of these perspectives. To overcome the lingering problem of Eurocentrism, Laura Doyle's notion of inter‐imperiality is employed to highlight the power‐laden interaction and interdependence among imperial powers in the global and regional history of East Asia. This alternative approach, I argue, can shed new light on East Asian modernity and delineate its dialectical formation. [ABSTRACT FROM AUTHOR]

Background: Academic research is the site where the production and dissemination of knowledge are embedded in Eurocentric epistemologies which are posited as universal and non‐Eurocentric knowledges are devalued, dismissed, and ignored. Objectives: The goal was to explore the tensions that emerged between the Global North team and the Global South team, from the Global North's perspective. Methods: This paper a collaborative autoethnography to trace how the logics' of coloniality of power structured a transnational research project focused on exploring Indigenous Women's experience of marginalization. The autoethnography involved engaging in critical reflexive auto‐interviews between the team members in the Global North, analyzing field notes and personal written reflections. Results: Autoethnography revealed how colonial conditioning respectively shaped both—the Global North and the Global South teams' expectations of one another, and as such, how they each operationalized decoloniality in the research process. Conclusion: The Global North team focused on epistemically disengaging from coloniality but became overly concerned on meeting the expectations of the funder's temporally oriented productivity demands and ended up rearticulating coloniality's logics. The Global South was concerned with remedying the material dimensions of coloniality in their local community but became overly focused on adopting neoliberal logic models to efficiently satisfy the North's productivity expectations. Meaning, they, too, rearticulated coloniality's logics. [ABSTRACT FROM AUTHOR]

The discipline is at a crossroads. Will sociology answer ASA past president Aldon Morris' call for an emancipatory sociology? Or will sociology, as Morris puts it, "continue pretending to be an aloof, objective, detached science"? Recently, Hirschman and Garbes issued a call for an economic sociology of race, wherein they contend that race and racism are not central to economic sociology and that economic sociologists don't engage with contemporary race scholarship. In this paper, I assess and build upon their call. I argue that while the article importantly calls for understanding race and racism in economic sociology, in practice, it—used here as an example of a broader pattern within economic sociology—re‐centers whiteness and men, reifies elitism, and erases marginalized scholars and their contributions. I set forth an alternative perspective. To rise to the Du Boisian challenge, scholars need to critique racialized modernity as Itzigsohn and Brown importantly argue. We must also root our sociological consciousness, citation practices, and conversations in existing, yet marginalized, research. Failure to do so means future research risks reproducing inequities in the discipline and continuing to marginalize the very people, theories, and research that an emancipatory sociology is meant to address. [ABSTRACT FROM AUTHOR]

The relationship between bridewealth and women's autonomy is not only discussed amongst anthropologists, development practitioners and other scholars but also amongst brides themselves. Women continue to embrace such marital exchanges, despite their knowledge of 'modern' development discourse about the constraints of the practice on women's status and its links to gender‐based violence. This paper provides a visual exploration of contemporary brideprice practices and women's autonomy in Mt Hagen. We draw on scenes from our ethnographic film (An Extraordinary Wedding: Marriage and Modernity in Highlands PNG) to explore deliberations and developments that occurred in the case of a particular marriage that took place in 2012. We argue that the institution of brideprice has the potential to enhance the visibility of some women and the importance of their contribution to their own and husbands' kin groups. Despite current tensions regarding brideprice, it can serve as an avenue for the enhancement of women's political participation. The particular brideprice exchange featured in our film, raised concerns for the participants, which we consider in terms of three questions: Does brideprice commodify women? Does it play a role in gender‐based violence? Is it inimical to aspirations for modernist individuality? We discuss the importance of bekim ('return gift') and suggest that this practice challenges the notion of brideprice as a commodity transaction. We argue that, while there may be an association between brideprice and gender‐based violence, brideprice, in and of itself, is not causative of violence. The marriage represented in the film, and discussed in this paper, reveals the creativity of participants in adjusting the values inherent in the customary practice of brideprice to their contemporary aspirations. [ABSTRACT FROM AUTHOR]

Abstract: This paper investigates the intersection of post‐socialism and mobility to not only widen the scope of “new mobilities paradigm” into “off the map” regions but also to highlight new insights for research on mobility by challenging the assumed borders between past and present and between “East” and “West,” as well as those between different mobilities. This paper discusses post‐socialist mobilities via three topics—modernity, freedom and citizenship—which are evident in automobility and beyond. Modernity denotes a mobile “modern age,” with mobility referring to freedom to move—both of which are then tied to the ways in which individuals are governed as citizens. By analysing the constellations of different mobilities vis‐à‐vis shifting power relations between state and citizens, as they are raised in the emerging research on post‐socialist mobilities, the aim of the paper is to stress the many similarities in terms of practices and regulations of mobility across the often‐assumed boundaries between socialist, post‐socialist, and “western” conditions. While the starting point for the paper is changing patterns of automobility and its governing, the paper also makes references to other mobilities. [ABSTRACT FROM AUTHOR]

This paper argues for a geography of deindustrialising places as spaces of inhabitation and endurance, rather than one based on narratives of progres, decline and ruination. Ruins have long been a concern for geographers, yet the material remains of modernity's grand schemes feed easily into ways of seeing and knowing deindustrialised spaces that can efface the practices through which lives and worlds are made in the present. Drawing on fieldwork in the former Soviet atomgrad of Visaginas, Lithuania, the paper both acknowledges and pulls back from the draw of the ruin. Moving away from the ruin‐temporalities of progress and decline, it offers an account of ongoing practices and modes of habitation in spaces defined by ruination. A reflexive acknowledgement of our contaminated role in making sense of such spaces allows us to be both enchanted by grand narratives of hubris and decline and to see other stories – stories of living on, of endurance, and of making lives in places circumscribed as futureless by political and economic regimes. As such, the paper offers an alternative geography of places that are decommissioned from above, paying attention to the care, commitment, makeshift practices and aesthetic projects through which their inhabitants live on. Engaging this approach through a series of small stories based on ethnographic and collaborative fieldwork alongside two photographers in Visaginas, I posit that the material and subjective remains of the dreams of the first nuclear age give rise to emergent forms of life that stand in excess to narratives of progress and decline. The ruins of Soviet nuclear modernity here operate as containers for practices of endurance and living on through changing relations of power and capital, rather than objects of melancholic loss, and as raw materials through which to forge ways of living in spaces characterised as surplus to requirement. [ABSTRACT FROM AUTHOR]

Recent theoretical advancement in human geography has reconceptualised the border as a process and becoming, which is appropriated and constructed by myriad actors to yield diverse and changing meanings, and accommodate various needs and interests. This enables us to appreciate the dual qualities of the border, both as a barrier to be overcome and an enabling factor for practices and meanings. In particular, cross-border mobility plays an essential role in mediating meanings of the border and identities of those whose lifeworlds are affected by the very existence of the border. On the one hand, mobilities transgress territorial orders imposed by official conceptions of the border. But, on the other hand, the distinctions between economic, social and political milieus at the two sides of the border may give rise to heightened senses of difference and lead to diverging identities. Building on these insights, this article argues for a more nuanced, dynamic understanding of the relationship between border crossing and belonging. It examines two empirical cases: the cross-border attendance of Huashan Festival celebration for Miao people at the Sino-Vietnamese borderland, and the trans-border mobility of Buddhist monks from the Myanmar city Muse to the Chinese border city Ruili. Overall, this paper argues that the potentials of the border to both connect and differentiate are inscribed in the lifeworlds in the borderlands in equally visible ways. Also, this paper adds some twists to Scott's thesis on Zomia, and argues that we must not downplay the importance of the frame of nation-states in shaping the lifeworlds of border inhabitants. [ABSTRACT FROM AUTHOR]

This paper is an attempt to rethink the concept of 'cultural heritage' in general and 'living heritage' in particular as applied by the conservation community, for example by the International Centre for the Study of the Preservation and Restoration of Cultural Property ().The arguments are informed by my investigation into the reconstruction of the heritage village of Taoping, damaged in the 2008 Sichuan earthquake. In reviewing the evolution of theories conceptualizing heritage and its conservation, the inherent links to the ontology of modernity become apparent, and carry consequences particularly for heritage settlement conservation. Whereas rural settlements emerged from a long-term communication between nature and people, in today's rural settlements this relationship is skewed by the inhabitants' own drive towards modernization. We see a confrontation between the modernity-grounded heritage conservation and the likewise grounded modernization of the rural settlements. Modernity generated two contesting, even contradictory, movements: (1) generating the concept of (rural) heritage and heritage conservation intrinsically resting on habitation, and (2) the practice of modernization as performed by the inhabitants. The concept of 'living heritage' cannot interpret this dualism, as the initial (conservation-worthy) relationship between land and people no longer exists. The appropriate term would be 'lived-in cultural heritage', as becomes apparent in reconstructing a rural heritage settlement, a process that is complex, where the attitude of the community is volatile, and results of the reconstruction are uncertain. Copyright © 2016 John Wiley & Sons, Ltd and ERP Environment [ABSTRACT FROM AUTHOR]

This paper aims at a new understanding of modernity from the perspective of connected history. It demonstrates that with the case of Taiwan, so‐called ‘modernity’ emerged from the interactions and connections among the various regions, cultures, and civilizations. Thus, modernity has been entangled since its birth, and has had diverse variants. When we combine this reconceptualization of modernity with the concept of functional differentiation as the most essential structural condition of modernity, a theoretical escape from the trap of Eurocentrism emerges; additionally, we are able to integrate sociological theoretical reflections with the advancements of world history study. [ABSTRACT FROM AUTHOR]

A growing body of scholarship on transnational religion is grounded within the analytical framework of the religion–migration relationship and has highlighted migrant individuals and groups as main players in forging religious networking. This ignores a wide range of alternative drivers that are forceful in the (re)making of transnational religious networks. In this introduction of the special issue, we therefore open a collection of nine articles which contribute to alternative articulations of transnational religious networks. In particular, our contributors introduce three alternative drivers – ideas, institutions and digital technologies – in (re)producing religious mobilities, connections and networks across nation borders. At the same time, they offer fascinating insights into the diversified ways alternative actors and channels weave together religious migrants' imaginations, practices and experiences, formulating new, complex forms of religious (re)production in a transnational world. This special issue also highlights the creativity, flexibility and vitality of Asian religions in the 21st century modernity. [ABSTRACT FROM AUTHOR]

This paper reframes the concept of competition, arguing that recent tendencies to frame it in the context of neoliberalism are too narrow to grasp its full significance. We need to see how it operates well beyond the capitalist economy, as a social and not just theoretical concept. I contextualise it in a deeper history, going back to the eighteenth century, beginning with an empirical examination of the development of the concept in English language dictionaries and encyclopaedias, using a method of 'conceptual history'. I show how the concept, its grammatical forms, and characteristic associations have evolved substantially since the eighteenth century. This finding is placed in a broader explanatory context, arguing that it is the combined rise of a set of core institutions of modernity, not just capitalism but also democracy, adversarial law, science, and civil society, that deeply embeds competition in the modern world. The decline of aristocratic and religious authority, and the national subordination of martial power, opened the way for more 'liberal' forms of society in which authority is routinely contested through competition, across economy, politics, culture and beliefs. Appreciating this is a necessary step towards truly grappling with the effects of competition on modern life. [ABSTRACT FROM AUTHOR]

This paper explores Louis-Ferdinand Céline's 1932 Journey to the end of the night within the context of growing work on the literary geographies of modernity. The paper argues that Céline's novel can be productively aligned with other texts such as Ulysses or Heart of darkness as a way of thinking about the experiences of modernity in terms of a spatial disorientation that provokes new kinds of writing. At the same time, Céline's novel is distinctive because it presents the experience of modernity as one of nihilism. In particular, the novel diagnoses the 'creative-destructive' project of modernity through a narrative of abjection and disenchantment, asking readers to question the dialectical promise, and idealist pretensions, of the term. This paper explores how this nihilistic writing is expressed spatially through the parodic 'journey' that structures the narrative, and the different nihilistic landscapes dramatised across the novel. The paper proceeds by examining understandings of modernity within literary geographies, and interpretations of nihilism, before exploring some of the central spatial moments of the novel: the deathscapes of World War I, French Colonial Africa and New York. The paper concludes by reflecting on the ways in which Céline's writing could be said to make manifest the spatial experiences of modernity. [ABSTRACT FROM AUTHOR]

Today, we are held to live in the Anthropocene, bringing to an end modern binary imaginaries, such as the separation between Human and Nature, and with them Western assumptions of progress, linear causality and human exceptionalism. Much Western critical theory, from new or vital materialism to post‐ and more‐than‐human thinking, unsurprisingly reflects this internal crisis of faith in Eurocentric or Enlightenment reasoning. At the same time, a radically different critique of modernity has gained prominence in recent years, emerging from critical Black studies, which places the Caribbean at the centre of the development of a new and distinct mode of critical thought. In attempting to grasp the ways in which Caribbean thought and practice have been seen to enable a distinctive alternative non‐Eurocentric imaginary, this paper heuristically sets out a paradigmatic framing of 'abyssal geography'. We emphasize two key points. The first is that abyssal thought is not grounded in abstract and timeless philosophical assumptions but figuratively draws upon aspects of Caribbean practices of resistance and survival, for example, from the Middle Passage, Plantation, carnival, creolization, dance forms and speculative fiction. The second is that abyssal work engages the legacies of modernity and coloniality by explicitly seeking to question the lure of ontology: seeking to disrupt, suspend and to problematize the modern project of the human and the world. [ABSTRACT FROM AUTHOR]

The aim of this paper is to analyse young adults' experiences of moving and the role of identity narratives; how intersecting and multiple identities are constructed through their mobility; and the significance of space and representations of space and place in the processes of subject formation. The focus of this paper is on stories of mobility and the representations of one of many European rural peripheries: the Swedish North. The narratives offer alternative ways of thinking of the urban and the rural; people desire and belong across the places of migration. Even so, the hegemonic neoliberal understanding of the city as progress is reproduced by the informants, while at the same time some of them describe the rural as progressive for valuing the immaterial things people today have forgotten. These narratives can be viewed as ways of both reproducing and resisting the neoliberal understanding of the 'need to be mobile'. Copyright © 2015 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

Quentin Skinner's magisterial The Foundations of Modern Political Thought was first published in 1978. A commemorative volume appeared almost thirty years later. My aim in this paper is less to revisit this last discussion by questioning either the importance or the impact of Skinner's book, both of which seem to me undeniable, than it is to unsettle a few of the assumptions that not only inform The Foundations and much of the work that it inspired, but which are all too often taken for granted. In particular, I note some limitations both of Skinner's use of the term 'modern' and of his understanding of political thought before concluding that it may be time to reconsider the category of modern political thought. [ABSTRACT FROM AUTHOR]

The main contention of this paper is that education helps frame a modernity in which individual progress and achievement are increasingly linked to the sheer physical act of movement. Thinking of modernisation as a trajectory of progress and development symbolised by industrialisation and a reordering of 'traditional societies' through rational forms of governance, we can begin to recognise the importance of the disembedding of people and communities from local institutions and relations that these modernising processes continue to require. Individual education stories are filled with movement that often reflect a commitment to the mobility imperatives of modernity. Reflecting the different scales of practice evident in this mobile modernity, the empirical focus ranges from rural settings to urban mobilities and then out to transnational mobilities and the educational choices exercised by the global middle classes. The paper explores the profound and the mundane ways in which educational structures affect family and individual mobilities. [ABSTRACT FROM AUTHOR]

Robert Fine was among the most original social theorists in Britain of the past 30 years, and the aim of this paper is to offer a first systematic assessment of his intellectual contribution. There are sound intellectual reasons to explore Fine's scholarship. He maintained a problematic relation with mainstream sociology and, against the reduction of sociology to questions of method, culture, or class, he argued that sociologists must continue to ask difficult normative questions as part of the social world they ought to explain. And there are also pressing political concerns that justify a reconsideration of his writings. Global politics is currently marked by a populist wave that decries the very ideas and values that were central to Fine's social theory: the need to uphold the rule of law at home and abroad, the politics of cosmopolitan solidarity, and the significance of antisemitism and its relationships with different forms of authoritarian politics. My main argument is that there is a dialectics of universality that drives forward Fine's intellectual project. By this, I mean that a universalistic idea of humanity—an all‐inclusive conception of all human beings—is the most important normative intuition of modern times. This idea of humanity moves forward in history through a dual process of emancipation and domination: successful forms of social, legal, and political inclusion help make visible previous dynamics of exclusion but may also create or recreate discriminatory practices. Building on the work of French historian Michael Löwy on heterodox Jewish thinkers, I explain the three main tenets of Fine's work: (a) his reconstruction of critical social theory; (b) the notion of cosmopolitan solidarity; and (c) the significance and main features of modern antisemitism. [ABSTRACT FROM AUTHOR]

The paper seeks to present a world regional approach to the analysis of modernity and in doing so it also aims to make a contribution to comparative sociology and social theory. It is argued that world regions are the most suitable entry-point for comparing different socio-political constellations of our time, preferable to continents, civilizations and nation-states. However, a world regional foundation on its own is insufficient, due to the internal plurality and historically changing forms of world regions, and therefore needs to be accompanied by a concept that provides some degree of coherence within world regions and a tool for comparison with other world regions. The notion of modernity offers this level of generality while at the same time allowing for variety in its historical forms. Six main formations of modernity are identified, of which the European model was the first one and often a cultural reference for many other parts of the world. The thesis is that in the present day the most important developments are in the Asian and Latin American varieties, which unlike Europe are witnessing major historical transformation. Decisive in all of this is the question of democratization in the shaping of social imaginaries. Beginning with the problem of how to define the specificity of Europe, the paper provides an exploratory analysis of some of the salient considerations around a number of world regions, their formations of modernity, and the extent of major historical transformations in their present constitution. [ABSTRACT FROM AUTHOR]

This paper explores avenues for prestige‐making now available to and championed by the Baruya, the archetypal 'Great Man' people of Papua New Guinea, who I recently studied following previous work by Maurice Godelier. Amid critiques by Robbins and Ortner of anthropologists' drive to document and empathise with "suffering subjects", I suggest that being 'left behind' and 'forgotten' is an important part of Baruya social life that reinterprets previous ways of 'making great men.' Baruya exposure to material and institutional modernity remains very limited. Local rhetorics of being 'last place' (las ples) are both concomitant and discordant with Baruya assumptions and assertions of being 'the greatest people' of their region. Unable to revive traditional contexts for producing great men through warriorship, shamanism, cassowary hunting, and salt‐making, Baruya turn to the very modernity they cannot quite reach for their own pursuit of masculinity and prestige—which paradoxically now lies within domains also open to women. Desirous to both establish continuity with their glorified past and to depart from it, Baruya's local modernity itself constrains their newly‐shaped desire for prestige—and dramatically changes gender relations in the process. Though the concrete impossibility to 'be great' reinforces Baruya perceptions of enduring what we might call a 'suffering slot', the larger issue is how concrete experiences sediment into socio‐cultural change over time. This process is informed by a tension between a quest for modernity and its larger failure, resulting in a drive to reignite longer standing values of morality, spirituality, and ultimately, greatmanship. [ABSTRACT FROM AUTHOR]

Using Veblen's status emulation theory in the background, but essentially engaged in theoretical debates on the transition to capitalism and modernity, this paper attempts to provide a comparative account of different forms of domination in Western European feudal society and the Ottoman Empire. In contrast, an individualistic representation of reality gained prevalence in social conflicts in Western Europe, precisely because forms of exploitation associated with European serfdom were far more severe and un‐tempered than was true for the Ottoman Empire. Due to being short of a legitimate claim to genuine nobility, Western European feudal aristocracy was driven into an insatiable hunger for luxury and waste. In the absence of a powerful central authority, members of this class "turned inward" for their ever‐increasing exploits and waged war against their servants, living and working under their private jurisdictions. The peasants, both free and serf, not only revolted repeatedly, but also ran into the cities to have "fairly secure property rights" so that they would be "the lord" or "dominus" of their own lives and morality. Out of this, a new justice notion had grown, that of natural rights law, which equated all human individuals within one single concern, that of "the right to self‐preservation," eventually dragging the whole social fabric into heightened self‐centeredness. The Ottoman ruling class could not turn inward and wage an open class war against its servants. This was the land of peace, dar‐al Islam. All people, Muslim and non‐Muslim lived, or were supposed to live, in peace and harmony under the supreme order of Hakk. The transition to an individualistic justice notion along the lines of natural rights law was on the whole clogged in Turkey. [ABSTRACT FROM AUTHOR]

This paper is directed to two immediate purposes which lie beyond anthropology as practiced within academia: to contribute to the ongoing dialogue within the discipline on applied anthropological engagement in and with the Australian native title and Indigenous development arenas; and secondly, to add to our conversations with Indigenous people themselves on what it means to be Indigenous in contemporary Australia. It aims to do this by focusing initially on what I argue are two ostensibly alternative constructions of contemporary Indigenous identities implicitly established through different provisions of Australia's Native Title Act, one of which I propose draws from the particular legal construction of Indigenous tradition in that Act and in native title jurisprudence, and the other from certain aspects of identity held to be associated with modernity. I argue, however, that there is a false dichotomy between tradition and modernity in contemporary circumstances, and that Indigenous identities are better understood as 'hybrid' in the sense that they involve a complex interpenetration of forms of identity and practice drawn from diverse domains. I further argue that these arguments have important implications for an applied anthropological practice well beyond the native title arena, and for Indigenous people themselves. [ABSTRACT FROM AUTHOR]

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In this paper, I argue that frontiers are dilemmas composed of multiple dualities, be they exclusive and inclusive powers, connected space and national periphery, or modernity and primitiveness. These dilemmas, in consequence, become the mechanism to create a leeway for the state to 'tailor' different meanings of frontier to meet the contingent market demands. I use tea production on China's southwest frontier as an example to demonstrate that dilemma is not an end result, but a mechanism to rearticulate the relationship among frontier, the state and the market economy. Specifically, I argue that dilemmas on China's southwest frontier have been forged by the Chinese state with its incompatible desires between 'modernisation' and 'primitiveness' of the tea landscapes in Yunnan, a province on China's southwest frontier. Meanwhile, the incompatible desires and the resulting dilemmas on China's southwest frontier have further mobilised the state to flexibly rework its power to reconstruct the frontier to meet contingent market demand. Based on the shifting meanings of tea landscapes, the state has flexibly 'shuttled through' the dilemmas between development of modernisation and preservation of primitiveness on the frontier. [ABSTRACT FROM AUTHOR]

This paper uses South Africa as an example to explore how crises of trust - stemming from the legacy of Apartheid, local and international corporate failures and the changing regulatory framework in the United States - have contributed to shaping aspects of South African corporate governance. Using Giddens' theory of modernity, the research considers how the country's racist past and recent corporate scandals have converged to shape South Africa's corporate governance landscape. In turn, mechanisms of modernity explain why South Africa has developed a highly sophisticated system of corporate governance. [ABSTRACT FROM AUTHOR]

Two important social transformations have occurred since the 1960s: the rise of the Black middle class and the influx of immigrants from Latin, America, Asia and Africa. The cultural and economic outcomes for first- and second-generation Black immigrants are often linked to the Black poor/underclass. However, we understand little about the ways in which the Black middle class is a potential pathway of integration for immigrants. This paper reviews the sociological debates on the socioeconomic incorporation of immigrants and the racial and ethnic relations of new and old African-Americans. It discusses the important contributions of minority culture of mobility hypothesis for class-based theories of immigrant integration. We draw from the literature on social stratification, race relations and immigrant incorporation in order to chime in on the conversation about how becoming socially mobile in America may mean having similar social experience as the African-American or minority middle class. The paper also suggests ways to better analyze the relationship between identity, integration, space and generation in minority incorporation. [ABSTRACT FROM AUTHOR]

Abstract: The decarbonisation of energy systems is leading to a reconfiguration of the geographies of energy. One example is the emergence of community energy, which has become a popular object of study for geographers. Although widely acknowledged to be a contested, capacious, and flexible term, “community energy” is commonly presented as singular, bounded, and localised. In this paper, we challenge this conception of community energy by considering evidence about the role and influence of three categories of actors: community, state, and private sector. We demonstrate how community energy projects are unavoidably entangled with a diversity of actors and institutions operating at and across multiple scales. We therefore argue that community energy is enabled and constituted by trans‐scalar assemblages of overlapping actors, which demands multi‐sectoral participation and coordination. We point to the need for further academic attention on the boundaries between these actors to better understand the role of different intermediary practices and relationships in facilitating the development of decentralised energy systems with just outcomes. [ABSTRACT FROM AUTHOR]

Tragic characters fight battles they cannot possibly win. That is what makes heroes out of them. However classical and modern tragedies display ontological differences whose fault line is to be found in the philosophical shift from the rationalist principle of sufficient reason to that of insufficient reason. Hence, life ceases to be a necessity imposed by the wrath of the gods and becomes the ordinary outcome of man's failure. Given that, this paper will consider the nature of the shift and its conceptual impact on the Greek term hamartia. Modernity comes with a redefinition of Weltanschauung: it does not have the cosmic range of the classics, and thus it is less about fate than it is about guilt. [ABSTRACT FROM AUTHOR]

In this paper, we elaborate on the Fifth Dimension, an extraordinary, largely overlooked architectural example of 1960s psychedelia that was installed in a small Scottish resort town. Made up of 17 domed chambers, each designed to stimulate psychedelic sensory experiences for its intrepid visitors, the Fifth Dimension was the creation of London‐based environmental artist Keith Albarn using his experimental "Ekistikit" modular building system. We argue that the qualities and impacts of this highly inventive, utopian "fun palace" interrogate stereotypical depictions of countercultural, psychedelic creativities. We discuss how they also intersect with current geographical scholarship concerned with sensation, play, and the built environment. Two key elements of the Fifth Dimension are examined. First, building on critical geographies of architecture, we focus on Albarn's innovative system to exemplify how pioneers of environmental design used advanced modular technologies to radically re‐configure the possibilities of dwelling and working in flexible building structures. Second, drawing on aesthetic theories of the sensory, we demonstrate how the structure was designed to stimulate transformative psychedelic sensibilities as a novel form of disruptive politics to induce critical dispositions towards the built environment. Our argument is underpinned by the call for a recuperation of sensational and affective experience in the design and inhabitation of built environments. We contend that this bears particular significance for an emergent geography of play and enchantment. [ABSTRACT FROM AUTHOR]

Recommendations for improving environmental management often advocate a holistic approach that supports both social and environmental objectives. This should be reflected in approaches to monitoring and evaluation; however, monitoring is often inadequate and hence limits our ability to implement adaptive management. It is important to understand if monitoring practices are changing, and if not, why. Thus, this paper considers the monitoring practices and priorities of 24 'Ecosystem Approach' projects implementing holistic and participatory environmental management. We found project monitoring was often focused on biophysical indicators, such as indicators of water pollution, even when adaptive management might prioritize understanding different issues or using different data-types. By contrast, aspects of social and economic aspects were monitored infrequently. Procedural aspects were rarely tracked. Project managers' aspirations did sometimes include such issues, but these were seen as more difficult or even impossible to measure. Schema were also shaped by the need to demonstrate accountability and quantify progress to funders. Our study suggests monitoring still falls short of theoretical recommendations. This is partially due to the misfit between new understandings of socio-ecological systems and pre-existing modernist paradigms, whose conceptions and expectations still have pervasive effects of our ways of thinking and working. Tackling this requires explicit attention to sticking points across the levels of institutions that shape environmental management. Copyright © 2017 John Wiley & Sons, Ltd and ERP Environment [ABSTRACT FROM AUTHOR]

This paper engages with the debates on place, and develops an analysis of a corpus of writings on Tibet produced by Han Chinese writers, documenting their experiences of sojourning in Tibet. Recent literature in human geography has conceptualised place as a centre of meanings. Moreover, it has been recognised that place is implicated in the fashioning of the self. Following these theorisations, this article examines how the Han writers' senses of place for Tibet enable them to explore and fashion their identities, and build an alternative lifeworld to the allegedly alienated and rationalised life in the China Proper ( neidi). This study puts forward its arguments in tandem with two theoretical perspectives. On the one hand, it suggests that place is a performance that coheres around constructed discourses and lived practices. Hence, this article analyses both the ways in which the Han writers' frame Tibet into a system of discourses and meanings, and how these discourses feed into routinised, lived practices at the level of the everyday life. On the other hand, this study also investigates how Tibet as place is situated in the tension between local particularity and the wide network of places that constitutes China's post-reform transformation. The writers' texts play out a sense of place being eroded and on the verge of being ruined. Notably, they negotiate the restless transformation of Tibet in profoundly ambiguous and contradictory ways. [ABSTRACT FROM AUTHOR]

Through a critique of Margaret Archer's theory of reflexivity, this paper explores the theoretical contribution of a Bourdieusian sociology of the subject for understanding social change. Archer's theory of reflexivity holds that conscious 'internal conversations' are the motor of society, central both to human subjectivity and to the 'reflexive imperative' of late modernity. This is established through critiques of Bourdieu, who is held to erase creativity and meaningful personal investments from subjectivity, and late modernity is depicted as a time when a 'situational logic of opportunity' renders embodied dispositions and the reproduction of symbolic advantages obsolete. Maintaining Archer's focus on'ultimate concerns' in a context of social change, this paper argues that her theory of reflexivity is established through a narrow misreading and rejection of Bourdieu's work, which ultimately creates problems for her own approach. Archer's rejection of any pre-reflexive dimensions to subjectivity and social action leaves her unable to sociologically explain the genesis of 'ultimate concerns',and creates an empirically dubious narrative of the consequences of social change.Through a focus on Archer's concept of 'fractured reflexivity', the paper explores the theoretical necessity of habitus and illusio for understanding the social changes that Archer is grappling with.In late modernity, reflexivity is valorized just as the conditions for its successful operation are increasingly foreclosed, creating 'fractured reflexivity' emblematic of the complex contemporary interaction between habitus, illusio, and accelerating social change. [ABSTRACT FROM AUTHOR]

The significance of occupational choice, in particular those that involve driving, has not yet been studied or investigated in relation to serial murder. This paper, which adopts a case study approach, attempts to shed light on how driving as an occupation may instrumentally influence the offending behaviour of one North American serial murderer-Dennis Rader. Attention is given towards how spending such significant amounts of time driving may have held deep psychological importance for Rader, with regard to the development of his offending-oriented fantasies. In particular, the 'offending space model' is used to examine the relationship between 'thinking and doing'. In providing this micro-level analysis, we suggest that transient oriented occupations provide a rich array of practical advantages that may aid serial murderers in avoiding detection, whilst also holding deep psychological influence in the nurturing and development of their fantasies. Copyright © 2015 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

As the Anthropocene concept gains in prominence, there is opportunity to explore it as a social and cultural process, not merely as a matter of scientific definition and debate. This paper seeks to sketch some of the social dimensions of the Anthropocene, in terms of anxiety about the human future, about risk, and about environmental limits. It considers how the term encapsulates a prophetic sense of concern and unease about people's place in nature, the very thing that the embrace of industrial capitalism was supposed to remove. It then explores four open-ended attributes of a geographical education for the Anthropocene. These are: first, engaging critically with digital technologies; second, countering grand narratives with local encounters; third, setting hope alongside gloom; and fourth, remembering the past as well as the future. The purpose of such attributes is to prepare students for creative encounters with the uncertainties of the Anthropocene. The implications for educational practice are then considered, including the role of active and community-based learning strategies within a university conceived of as a place of classrooms without borders. [ABSTRACT FROM AUTHOR]

In this paper, we argue that trust is an important aspect of social reality, one that realist social theory has paid little attention to but which clearly resonates with a realist social ontology. Furthermore, the emergence of an interest in trust in specific subject fields such as organization theory indicates the growing significance of issues of trust as market liberalism has developed. As such, the emergence of an interest in trust provides support for Archer's characterisation of late modernity in The Reflexive Imperative (2012) as a period of heterogeneity and greater incongruity. Commenting on this provides an opportunity to discuss the issue of habit in relation to trust and also the importance of the analysis of integration as a means to explain problems of trust. The commentary draws on examples from finance. [ABSTRACT FROM AUTHOR]

Since emerging in Fiji in 1964, betting on Australian horseracing has become an increasingly common pastime for Fijian men. A recently introduced urban practice, this type of gambling is associated with 'modern' social settings and is ideologically situated outside the traditional Fijian paradigm. It faces widespread condemnation as an economic pursuit, with cash circulated through the betting shops often being labelled 'bad' money. Paradoxically, this negative valuation of gambling also appears to be one of the most alluring aspects of it. As a public arena, the betting shops provide a social space in which Fijian men interact on the basis of overt egalitarianism, disorder, and rowdiness, principles and behavioural patterns largely discouraged within the traditional boundaries of the village. Gambling is subversive because money generated from these pursuits is unsuitable for the village economy and thus becomes available to spend freely on luxury goods, namely alcohol, tobacco, or take-away food, all of which are otherwise largely inaccessible. Gambling on horse racing is consequently gaining increasing social importance for Fijian men who wish to negate the constraints of traditional village life and partake in social and economic activities governed by personal desires and consumption rather than traditional communalism. While commercial betting in Melanesia has largely been ignored by anthropologists, this paper proposes that it is a salient point of study for understanding the complex social dynamics that emerge at the interface of gendered and ethnic identities and tradition and modernity in Fiji. [ABSTRACT FROM AUTHOR]

Emergency preparedness is a distinctive feature of contemporary anticipatory politics, yet "preppers," a sub‐culture who prepare to survive a range of possible crisis events through practices including stockpiling and survival skill development, are subject to media ridicule and academic dismissal. If the hoarder is the symbolic deviant figure of the consumer society, the prepper is that of the security society. Such constructions of prepper pathology, however, work to reinforce the neoliberal security state. By repositioning the prepper as an amplifier of conditions of the present, what emerges is an emblematic and anticipatory figure who troubles the cracks in the security state's governing logics, exposing its social differentiation and rehearsing the inevitability of its future failures. Drawing on qualitative research on UK prepping cultures, I define prepping across three constellations of imaginative‐material practices, concerning "value," "temporalities," and "crisis." I argue that prepping exposes the contradictions of infrastructural weakening alongside the networked dependencies and restricted agency felt within late modernity, challenges the expert determination of what constitutes crisis, and unveils the myth of the universality of state security protection. Living with profound crisis attunement, preppers nevertheless recuperate pleasure in material potentiality and skilful practice, in thoughtful engagement with temporalities, and in the vitality of community and meaning formed in the times and spaces in, and around, crisis. Drawing on qualitative research on UK prepping cultures, this paper explores prepping through its imaginative‐material practices concerning "value," "temporalities," and "crisis." The prepper emerges as both an emblematic and anticipatory figure who exposes the contradictions of infrastructural weakening alongside networked dependencies, challenges the expert determination of what constitutes crisis, and unveils the myth of the universality of state security protection. [ABSTRACT FROM AUTHOR]

The region of Araucania, since its incorporation into the Republic of Chile, has been subject to significant territorial transformations. The Chilean State, supported by economic elites, the political class, and intellectuals have all contributed to the discursive positioning of, and the creation of artefacts in, this regional space. These devices for mobilising power have enabled an appropriation of nature – through natural resource exploitation – and an appropriation of land rights through property titles. The occupation of Araucania from the end of the 19th century was achieved principally through the artefacts of larger settlement consolidation, the railway network, and the building of roads. These were designed and imposed from Santiago through political and administrative channels based on an internal colonialism logic. Conflicts with indigenous Mapuche in Wallmapu (the Mapudungun name for their territory) arose as a consequence of asymmetries of power and this appropriation of space, including expulsion from their land, deforestation, increasing poverty due to restricted access to traditional resources, and epistemic violence through specific constructions of development and the subalterning of indigenous "others." This historical political ecology not only reveals the expanding frontiers of extractivism and processes of accumulation in favour of national political and economic elites, but more importantly shows how the construction of cultural landscapes became a device for exercising power and justifying appropriation in pursuit of modernity, progress, and development. These landscapes of power evolved over time as different demands were placed on this territory: first as a wheat bowl, and second as forestry plantation. A "landscapes of power" framework is presented in order to work through these constructions of landscape, building on phenomenological and dwelling perspectives in order to focus on the role of cultural hegemony and power relations. [ABSTRACT FROM AUTHOR]

In Richard Rorty: Outgrowing Modern Nihilism, Tracy Llanera places Richard Rorty in conversation with philosophers confronting nihilism as a "malaise of modernity." She shows how Rortyan thought offers a horizontal and relational approach to "redemption," as opposed to religious or philosophical paths to be saved by higher beings or ideas. This essay focuses on Llanera's redescription of Rorty and whether amplifying Rorty's use of "redemption" and "transcendence" is wise. Leaving behind this laden vocabulary might better serve Llanera's purpose of illuminating a path to outgrow, rather than overcome, the anxiety of nihilism. After exploring Llanera's redescription of Rorty, the essay suggests that a different vocabulary—composed of words such as ease, hope, and comfort, and potentially as capable of supporting Llanera's overarching aim—is available in Rorty's writings. Turning to this other vocabulary might strengthen Llanera's significant contribution to the nihilism debate and to Rortyan and pragmatist philosophy more generally. [ABSTRACT FROM AUTHOR]

This article introduces a series of articles analysing the current state of theology and inquiring about the possibilities of a renewed theological culture (not least within secular societies). It places theology, and more precisely, the conditions of a possible renewal thereof, in several fields of tension. Paradigmatic for secular societies is the tension between theology and the natural sciences. It is argued that theology and the natural sciences cultivate different modes of reasoning on different epistemic levels and that no competition between them has to be construed if one is not caught up in the premises of secularism. A brief summary of each of the contributions follows these initial remarks. [ABSTRACT FROM AUTHOR]

In the modern era, a wide range of human activities has been redefined as work. This essay traces a genealogy of the modern conception of work, from early Protestant ethic of work as worship of God, through secularization of this ethic and the emergence of the idea of progress, to the later model of work as personal duty and source of stability. Analyzing Hegel, Marx, and Weber's interpretations of the growing centrality of work in the modern epoch, as well as later reflections on these interpretations by Kojève, Arendt, and Foucault, the paper argues that in modernity work is no longer a mere instrument of power and tool for repressing human life, but a mode of power of its own accord: a privileged means of shaping life by cultivating and regulating its productive potential. Modern society is reorganized according to the principles of productivity, efficiency, and economic welfare of population as a whole that recalibrate individual existence and posit virtually all activities as a form of work. [ABSTRACT FROM AUTHOR]

This review is inspired by the recent resurgence of grassroots movements aimed at the decolonisation of education. The departure point of the paper are the numerous, recent academic responses to campaigns such as Rhodes Must Fall, Why is My Curriculum White?, Why Isn't My Professor Black?, and #LiberateMyDegree. Following from there, the narrative is divided into two sections. The first part reviews theoretical approaches to decolonial education, especially those rooted in the modernity/coloniality/decoloniality paradigm. The second part analyses the ways in which geographers have applied these ideas to our discipline. The review pays particular attention to the 2017 Royal Geographical Society with the Institute of British Geographers annual conference, curated under the "Decolonising geographical knowledges" theme. I argue that as geographers, we have to continue reflecting on the meaning of decolonial praxis, especially in relation to geographical education, beyond the recent conference. To these ends, the review concludes with seven specific questions for geographers to consider in the near future. [ABSTRACT FROM AUTHOR]