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This paper interrogates the informational practices shared between human and computer machine learners as they train to sense the world through lines of order, or vectors. The paper does this by exploring the affective conditions through which vectors draw relations of data over a persistent, colonial image of race. Through analysis of pedagogical practices at the Summer Institute for Computational Social Science in Chicago, and a corresponding year-long machine learning design group, this paper examines how contemporary machine learning practitioners train themselves to sense calculative relationality on the basis of racialized difference. The paper compares this vectorized sensibility with 20th century enumerative practices in the United States by analyzing the racial statistics of W.E.B. Du Bois, Kelly Miller, and Frances Kellor to trace out affective histories of the vector. Ultimately, this paper asks how machine learners – whether algorithms or their human users – often project lines of colonial order upon other forms of life, and how, by questioning the claim of vector relations and their informational objects, we can confront this sense-training and reimagine ourselves. [ABSTRACT FROM AUTHOR]

Inclusive education initiatives have been endorsed globally, especially by international development agencies. This study sought to get the views and experience of both in-service and trainee teachers about inclusive education and teacher training in the aftermath of the implementation of the 'new' Curriculum Framework for Primary and Secondary Education 2015–2022 in Zimbabwe. This new curriculum is said to be grounded in Unhu/Ubuntu philosophy. I use Unhu/Ubuntu philosophy as an evaluative and conceptual framework to examine inclusivity issues within the new curriculum. Drawing on a qualitative study involving content analysis, two key informant interviews and four focus group discussions on teacher education and inclusive education conducted in Manicaland province in the eastern part of Zimbabwe, findings highlight challenges faced in realising the Unhu/Ubuntu philosophical value of inclusivity in education. These impediments are unsurprisingly similar to those reported in other studies, both in Zimbabwe and in other countries. The paper identifies and highlights some of the reasons why inclusive education has remained elusive and makes some recommendations. It calls for teacher education premised on the indigenous Unhu/ Ubuntu philosophy. In doing this, the paper contributes to debates on inclusive education and discussions on decoloniality of education in postcolonial states. [ABSTRACT FROM AUTHOR]

Despite theorisation and consistent Pracademic (academics who are also practitioners) contributions to the concepts of truth-telling and decolonising epistemologies in the fields of activist research, there remains ongoing need for articulating the everyday praxis and positionality of empirical work. This paper considers the practice of two intercultural Australian-based practitioners' examination of the ethical practices towards decolonising praxis as a contributor to third-space youth development which considers the space between participants. First Nations terminology is drawn on to explore the empirical nature of third space theory (Bhabha) acknowledging the social construct of hybrid identities within individuals and communities' personhood. Through exploring Indigenous inquiry as a contributor to third-space youth development, this paper argues that co-creation of knowledge amongst young people and practitioners considers a third space which can allow for deeper understandings of intercultural work and power dynamics. This article provides the opportunity to further explore a critical analysis of the challenges and possibilities of practitioners/pracademics working towards a decolonising journey which has implications for the ethics of youth work practice globally. [ABSTRACT FROM AUTHOR]

This paper explains the ambitions of Africa's first independent nonprofit school of architecture—the School of Explorative Architecture—in light of the decoloniality ideas that were galvanized by the Rhodes Must Fall protests at the University of Cape Town in 2015. The paper describes the School's three modes of teaching and learning architecture, namely the thing (professional competencies of designing a building), the shadow of the thing (theorized and critical thinking around buildings and architecture), and the painted shadow of the thing (creative acts engaging architecture in ideas and critical thinking). The paper explains the nuances of teaching and learning architecture in the South African context and the importance of teaching professional competencies while surfacing 'other' conditions through the painted shadow. The paper ends by asking if a radical spatial alterity—the folding of the thing, the shadow, and the painted shadow into each other—is possible. [ABSTRACT FROM AUTHOR]

As the social work landscape rapidly changes to more directly address the effects of racism, colonialism and all areas of oppression on individuals, communities and systems, the delivery of responsive clinical social work services is being called to radically transform. This transformation starts with social work education, both in curriculum and in pedagogy, and must include an emphasis on anti-Blackness, starting with raising consciousness and increasing awareness of its prevalence and then deciding how to move beyond awareness. Although clinical social work educators are charged with the task of training emerging social workers to effectively translate theory into practice, missing is guidance on how to do so with an anti-Black, decolonial sensitivity. In 2022, the authors introduced a model – the Trajectory of Awareness (ToA) – to address an aspect of anti-Black racism and in this paper, we return to the ToA model, incorporating decolonial principles. Decoloniality is very much aligned with teaching about anti-Black racism and developing a skill set in teaching about anti-Black racism from a decolonial perspective is essential. [ABSTRACT FROM AUTHOR]

The academy in Britain has witnessed the rise of a "decolonial turn", which ironically is set against the backdrop of persistent racial disparities amongst staff and students within higher education. Taking the cases of the disciplines of history and geography and drawing from qualitative interviews and focus groups among students and academics in these disciplines, this paper examines "decolonising" as– (a) a "new" language being articulated by various actors within the neoliberal university; and (b) an emergent praxis at the levels of learned societies, university departments and beyond, to address racialized inequalities and coloniality. This paper outlines some key tensions and challenges faced by "decoloniality" at both conceptual and practical levels, and overall suggests the need for an anti-racist collaborative effort to make meaningful "decolonial" changes within higher education in Britain. [ABSTRACT FROM AUTHOR]

Cuerpo-territorio (the body-territory) is a concept used by Indigenous feminist activists from Iximulew (Guatemala) to frame their struggles for justice, an end to gendered violence and against extraction in their territories. This paper draws on this concept to explore the legacy of colonial and conflict-related woundings in Guatemala, particularly sexualised and racialised violence. I focus on the primarily Ladinx, urban, largely middle-class population who work and study at the Centre for Training, Healing and Transpersonal Transformation – Q'anil, Guatemala. By centring my enquiry on the reflections of staff and participants from Guatemala and Latin America, through observations and interviews completed as part of my PhD, research this paper explores how attending to the racialised and sexualised wounds of the cuerpo supports individual and collective healing. I argue that Q'anil's processes, which focus on interrogating desire, reconnecting with the body and recovering the erotic as creative life force, can contribute to healing our broken relationship with the territorio. I -situate this work within the turn towards a vitalist politics and ask how we might expand our understanding of justice in territories wounded by conflict and (neo)colonialism beyond legal frameworks to envision justice from the cuerpo-territorio? [ABSTRACT FROM AUTHOR]

As Pacific early career researchers (ECRs), relational interconnections and engagement are at the heart of our collective responsibilities to each other. Although we share a mutual responsibility to our research communities (in academia and industry), each Pacific ECR is unique in our field of research and genealogical connections to the Pacific. This paper engages the Indigenous story work methodology to capture, negotiate, and make meaningful links between our research experiences and relational excellence. This methodological approach reveals thematic elements of respect, responsibility, reciprocity, reverence, holism, interrelatedness, and synergy are woven throughout the paper to highlight our collective va-relationality and potential as ECRs. Our collaborative approach to defining and engaging with Pacific research creates new and innovative possibilities for Indigenous and Pacific research excellence. [ABSTRACT FROM AUTHOR]

Feasts of Merit is a cultural phenomenon practised by several communities specific to their customs, traditions, and culture in different parts of the world. Whether or not the terminology is a colonial construct and/or a misnomer remains contestable. In the Tangkhul Naga context, the translation or notion of marān kasā as mere Feasts of Merit is a misnomer. Feast (of Merit) is only constitutive of marān kasā; thus, a part of a whole cannot be said to be the whole. This paper attempts to emancipate marān kasā from the coloniality of Feasts of Merit by debunking the colonial metanarrative; through the enunciation of socio-religious significance and culturo-educational functions of marān kasā that are manifestations of a deeper Tangkhul Naga, thus Naga, philosophy. [ABSTRACT FROM AUTHOR]

As Pacific early career researchers (ECRs), relational interconnections and engagement are at the heart of our collective responsibilities to each other. Although we share a mutual responsibility to our research communities (in academia and industry), each Pacific ECR is unique in our field of research and genealogical connections to the Pacific. This paper engages the Indigenous story work methodology to capture, negotiate, and make meaningful links between our research experiences and relational excellence. This methodological approach reveals thematic elements of respect, responsibility, reciprocity, reverence, holism, interrelatedness, and synergy are woven throughout the paper to highlight our collective va-relationality and potential as ECRs. Our collaborative approach to defining and engaging with Pacific research creates new and innovative possibilities for Indigenous and Pacific research excellence. [ABSTRACT FROM AUTHOR]

Meaningful participation of people as agents in development practice has been a central concern in capabilitarian scholarship and of Amartya Sen's own work, as a valuable freedom and functioning in itself. Yet, there has been limited attention until now about knowledge generation processes and who is fully included, despite a growing body of literature arguing for pluriversality and decolonial approaches against historical and geographical inequalities at many levels. The paper proposes that capabilitarian scholarship could be enriched by considering a pluriverse of methodological perspectives, building on the work already undertaken but taking it further to create multi-epistemic conversations. This paper explores why the methodological and cosmological – onto-epistemological – unexplored areas of participatory research in capabilitarian scholarship should be embedded in our research culture and practice for more inclusive, decolonial, methodologically challenging empirical strategies (beyond methods and methodologies) that will place those situated at the margins of epistemic divisions and conflicts in the centre of knowledge production and debates. To this end and adding to the debates, the paper first considers participatory projects reported on in the journal before presenting an original framing of a capabilitarian participatory paradigm. The paper further proposes some principles that underpin its operationalisation. [ABSTRACT FROM AUTHOR]

This paper analyzes Nepal's language education policy from a decolonial perspective, examining how rights-based (neo)liberal ideologies and policies do not necessarily contribute to creating space, either ideological or implementational (Hornberger, 2005), for Indigenous languages in education. Drawing on the theory of "decoloniality" (Quijano, 2007), I have argued that the efforts to create equitable Indigenous language education should go beyond a language-centric perspective and pay attention to recognizing and reinforcing critical historical consciousness of Indigenous communities. The data for this paper are drawn from a larger ethnographic study of multilingualism and language policy in Nepal. The analysis of ethnographically grounded dialogues with teachers and community members and the close observations of community activism and pedagogical practices shows that Indigenous communities transform discriminatory language ideologies, policies, and practices by embracing the centrality of their history, culture, and place as the fundamental aspects of Indigenous language education. [ABSTRACT FROM AUTHOR]

This paper addresses the tension between the need to create spaces for unsettling feelings as part of a decolonisation of the curriculum in Higher Education, and the need to create a sense of safety in the classroom. Decolonising the curriculum, here, means exploring how histories of coloniality structure educational institutions, established canons, and socio-natural relations, and cultivating collective practices that move beyond oppressive patternings. As part of this process, as we find ourselves imbricated in the struggles of others and as our emotional grip on the world is unsettled, we – students and teachers alike – may find ourselves experiencing discomfort. This raises an important question, for it is clearly part of the responsibility of an educator to create spaces that feel "safe" for students, and do not induce or trigger trauma. Drawing on experiences in the university classroom and lecture halls, this paper develops the concept of "scaffolding" as the basis for an ethos for embracing discomfort pedagogically. The affordances of physical theatre, film, and visual culture are considered alongside particular tactics as ways to foster the transformation of "settled" fabrics of feeling in care-full ways. [ABSTRACT FROM AUTHOR]

This paper critically analyzes gap discourses in student learning, starting from the achievement gap, education debt, and opportunity gaps, applying the lens of coloniality, racial-capitalism, and modernity (CRCM). Gap discourses are the prevalent rationale behind educational policies and school reforms globally. Specifically in the United States, achievement gap discourses contribute substantially to the educational framework that minoritized students (students of color) are inherently – intellectually and academically – behind White students. This paper will show the pervasive power of achievement gap discourses and their influence on school policy, practices, and norms. Additionally, we highlight how some of the most formidable achievement gap critiques fail to grasp the power of gap discourses. In some cases, these critiques end up reifying White supremacy ideologies. We propose a decoloniality framework or a layered and multi-disciplinary response to help re-think the entire gap discourses informed by White supremacy. [ABSTRACT FROM AUTHOR]

Within Social Work education, there has been a rising call for decoloniality. Among the areas most frequently targeted for transformation are the privileging of Christian Euro-centric sources of knowledge and means of transmission, Christian Euro-centric relational norms and behaviors, Euro-centric standards of excellence and professionalism. The origin of coloniality is steeped in four pillars, White Supremacy, Patriarchy, Capitalism and Christianity, labeled as the Colonial Matrix of Power (CMP). Bolstered by the promises that the principles comprising modernity (development, progress, rationality) are good for all, those managing and controlling the CMP define what are considered legitimate forms of knowledge (epistemology) and status of being (ontology). This paper offers a perspective on how the transformation of social work education is contingent upon the development of critical consciousness, legitimization of indigenous knowledge and cosmologies, critical realism, epistemic disobedience, and the primacy of connection and relationship among all entities. Through re-developing these skills and practices, social work education can take a verdant role in the decoloniality of professional education. [ABSTRACT FROM AUTHOR]

This dialogic composition captures the interconnected experiences of two racialized doctoral students co-teaching a critical social work practice course in a Bachelor of Social Work (BSW) program parallel to undertaking a doctoral independent study on anti-racism and decolonizing curriculum and pedagogies. The undergraduate course sought to articulate the distinct desires of and connections between anti-racism and decolonization by drawing on pedagogies of discomfort and affect to support students in engaging difficult knowledges. This paper animates the layered entanglements of multiple actors: two doctoral students, a BSW student, and a faculty member. To capture these layered understandings and constitution of social work education through critical reflection on teaching practices, we weave together our various voices as a way of making visible the need for relationality within higher education. Through our experiences of holistic (un/re)learning, we reflect on tensions, resistance, and (im)possibilities that emerge when curriculum, pedagogies, and bodies collide. [ABSTRACT FROM AUTHOR]

Adding to work on environmental decision making, decoloniality, and rhetorics of social protest, this paper analyzes a troubling case of resource colonialism at Oak Flat, AZ where mining corporations Rio Tinto and BHP seek to execute decade-old plans to turn land sacred to many Western Apache into one of the largest copper mines in the US (Resolution Mine). This paper studies how members and supporters of the group Apache Stronghold "talk back" in ways that consummate decolonial identities. Taking up the process-oriented nature of this exigency, I study indecorous protest rhetorics at six public hearings about the mine's Environmental Impact Statement (Draft) in 2019. I argue Apache Stronghold uses place, time, and memory as topoi of decolonial dissensus. While the Resolution Mine may be foregone conclusion, Apache Stronghold shows how (de)coloniality can delink environmental public participation processes from regimes of colonial capitalism. [ABSTRACT FROM AUTHOR]

America's current sociocultural moment requires that we reexamine, reevaluate, and reimagine our dance education policy documents, curriculum, and classroom practice. This position paper raises questions about the assumptions underpinning our dance education archival discourse and infusing the language we use to articulate it. A return to scientific approaches to education featuring standardization and accountability, which threatens to further marginalize non-dominant voices, makes this inquiry urgent. I describe my current research as an example of this direction for inquiry. Referencing the standards' history, dance education's historical influences and counter-narratives, and motor learning theories in cultural context, I propose that explicit and implicit cultural messages in our standards may convey Euro-Western aesthetic, epistemological, and pedagogical frameworks, reflecting widely accepted dance education practices. Further, I question whether our standards and our practice may be inadvertently perpetuating inequitable cultural narratives. The paper concludes with a charge for the dance education community. [ABSTRACT FROM AUTHOR]

Copyright of GeoHumanities is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Traditions within development thought sceptical of market-led development and which emphasise the unevenness and instabilities of global capitalism are experiencing some renewed interest. One such tradition is dependency studies: a school of thought once prominent in the field of development. We critically review the dependency tradition alongside a more recent branch of critical inquiry into development, namely decoloniality. One of our core contributions is to clarify what makes the decolonial tradition substantially distinct from dependency and other traditions in development thought. We locate decoloniality in the context of the "cultural turn" that swept through social theory from the 1970s. Our paper problematises decoloniality's critique of Modernity as inherently colonial and oppressive and finds that its core features are idealism and the strong risk of cultural relativism. We assert that the substantive commitments of the dependency tradition are its strength and reject the equivalence drawn by decolonial theorists between "Eurocentrism" and belief in Enlightenment values and methodologies. Drawing on the work of Samir Amin, we emphasise the need for development theory to retain an analytic focus on a materialist analysis of global capitalism; we echo Amin's critique of culturalism and endorse his defence of universalism. [ABSTRACT FROM AUTHOR]

The South African commercial press marginalises alternative and counter-hegemonic voices partly due to its location in the capitalist power structures. Notwithstanding its transformation post-apartheid, the ethos of this media remains rooted in apartheid-like economic and ideological rationalities. This media still functions within Western news values and a neoliberal paradigm; hence, the reporting of ideological discourses delegitimises the concerns of the dispossessed. This paper uses the critical political economy of the media in conversation with decolonial theories to analyse the media's representation of the land debate by assessing economic and political interrelations that shape its structures and practice. Stories in the South African English-language print media in 2018 are analysed using thematic and framing approaches. It emerges that the land debate is framed negatively. The media employed a narrow neoliberal frame in the stories and thus failed to support a legitimate discourse. Instead, the media gave voice to individuals located in capitalist production structures who defended the status quo. [ABSTRACT FROM AUTHOR]

Research on indigenous-language media in Africa is often neglected for several reasons, such as an obsession with research on mainstream media that uses colonial languages of English, French and Portuguese and a general lack of scholarly interest. This semi-systematic review paper looks at the research trajectory of the last two decades, identifying gaps and proposing a new research agenda. Available research conducted from a cultural studies and critical theory perspective reveals the intersection of indigenous-language media with gender and health communication; democracy and development; economics and management; and digitalisation. A broadened new research agenda that follows the critical theory tradition is proposed to critique the dominance of mainstream media together with a decolonial reform agenda that appreciates the importance of indigenous-language media in Africa. Research highlighting new case studies, representations, audiences, business models, innovation and digital journalism by indigenous-language media is proposed. [ABSTRACT FROM AUTHOR]

Feminists across a variety of contexts have written extensively about womanhood. Recently the question of difference—to account for the cultural, ethnic and racial diversity among women themselves—has become a highly contested issue in feminist theories. Tensions have ensued where "western feminisms" have been criticised for bias that is embedded in the objectification of "different" women regarded as "other" as "traditional" and therefore inferior. Several African feminists have also questioned "western" concepts such as gender and their relevance to the African context. Womanhood—a set of socially defined attributes appropriate for women—holds different meanings depending on the context in which it is defined. Drawing on decolonial African feminist approaches, this qualitative study aimed to understand the meaning of "womanhood" from the perspectives of never-married women (methepa) in Lesotho, where womanhood is defined in terms of marriage. In-depth interviews were conducted with 20 methepa from various contexts in Lesotho. As opposed to the "traditional" definition that accounts for a single attribute—woman as "wife"—methepa defined "womanhood" in different ways. By foregrounding respectability, sexual empowerment, mothering and personhood, these women deconstructed binarised gendered categories. This paper builds on the indigenous and also draws from the indigenous for knowledge production. In so doing, it deconstructs metanarratives and reconfigures knowledges around women's sexualities, agency and "womanhoods" in Lesotho, as a contribution to pluriversal knowledge production. [ABSTRACT FROM AUTHOR]

Whole-body sense-making offers insights for the analysis of identity work in learning in multilingual classroom contexts. The concept has the potential to draw together two strands of classroom discourse scholarship, namely multilingual and multimodal discourse studies. The data presented in this paper constitutes a moment of whole-body sense-making in Science learning in a multilingual South African high school in which the key participant meshes language and identity positions to appropriate Science discourse. The paper tracks the transcription of this moment and the production of a comic strip as transvisual in order to provide a metamethodological discussion of transcription practices linked to a specific research study. Technical and epistemological concerns about translation of speech by speakers of non-dominant languages as well as multimodality in transcription of classroom discourse are explored from a decolonial perspective. The affordances and limitations of the comic strip in representing the agency and voice of non-dominant youth in whole-body sense-making are outlined. [ABSTRACT FROM AUTHOR]

In this paper, we transcend the boundaries of conventional academic writing and embrace the African philosophical concept of conversationalism to create an honest and decolonial space, albeit imperfect, in which we can talk about the messiness of participatory research. Engaging in a dialectical conversation with each other, we share our reflections on and respond to four lines of questioning related to: onto-epistemology; axiology; methodology; and temporality within participatory research. As we converse, we draw on lessons learnt from three different photovoice projects that involved working with marginalized youth or within marginalized neighborhoods and communities. As co-researchers and authors located across the Global South and North (two of us working in South Africa and the other two in the UK), we draw on our photovoice experiences to discuss the complexities and negotiations inherent in educational participatory projects. By doing so, we contribute to debates surrounding the unfulfilled promises of photovoice projects, whilst acknowledging the fluid spaces it creates for intercultural, more inclusive meaning-making. Our dialectic conversation shows that, despite being fraught with ideological tensions that are amplified by the fundamentally diverse and morally plural world we live and research in, photovoice projects can be worthwhile if we are critically reflexive before, during and long after the research is done. [ABSTRACT FROM AUTHOR]

Abstract This paper investigates why social sciences and humanities disciplines in Pakistani public institutions of higher education continue to remain Eurocentric. The study traces the history of Punjab University, the first university in the region, which is now in Pakistan, from its inception in the late nineteenth century to its present-day continuation through the years of independence. The paper identifies three factors that have contributed to the hegemony of Euro-American knowledge in Pakistan: the recruitment logic of the university education as opposed to knowledge creation, institutionalisation of an exclusivist curriculum, and a bureaucratic-authoritarian state that remained continually insecure and dependent on Western powers. Furthermore, this study identifies four underlying objectives of a colonial university that have led post-­independence university into its neo-colonial phase in which most subjects continue to remain heavily Euro-American-centric. The study also points out three factors that hint at some faint traces of discontent that are appearing and which might develop further into decolonisation of the Pakistani University. [ABSTRACT FROM AUTHOR]

This paper discusses race, racialisation and whiteness in relation to Eastern European migrants living in Western Europe. Focusing on Poles in the UK, it examines both Polish migrants' experiences of racism as well as their own investment into racial exclusions of other racialised groups. The paper interrogates how migrants navigate their peripheral whiteness in broader racial hierarchies of Eastern European in-betweenness that are both historically rooted and constantly negotiated. Benefitting from relatively easy access to the UK, Polish migrants occupy at once a racially privileged and racially marginal position that echoes historical tensions around the place of Eastern Europe in wider racial hierarchies of Europeanness. While being white enough to engage in racial exclusions Eastern Europeans are at the same time not white enough to escape racialisation. Drawing on semi-structured interviews with Poles in the UK conducted between 2019–2020 the paper offers insight into complex racialising practices of Polish migrants when they are both racialised and able to benefit from their position as 'paler migrants' to distance themselves from other migrants as well as 'darker citizens'. It contributes to scholarship on racialisation of East–West movers within Europe, in-betweenness and whiteness. [ABSTRACT FROM AUTHOR]

This paper considers a devised, site-specific performance in and about the Windybrow, a mining magnate heritage house-turned-arts-centre in Johannesburg's inner city Hillbrow. The work was called Ngale kweNdlu, which translates from isiXhosa as 'The Other Side of the House.' Through scenographic installations and interwoven theatrical narratives, characters and scenes, Ngale kweNdlu sought to draw out the less told, untold and invisibilized elements of the house's 122-year-old story, putting them in critical dialogue with the documented archival history of the building. From process to final product the notion of haunting became an ever richer way of understanding our engagement with complex heritage through theatre-making in the Ngale kweNdlu process. This paper argues for the ways in which haunting played throughout the work, advocating for theatre as a tool to mobilize hauntings productively in navigating heritage with sensitivity to past social injustices and their legacies in contemporary moments. We do draw significantly on the spectral turn of European critical theory, but our sense of haunting is informed more expansively by the ways in which post-colonial and decolonial discourse argue for an understanding of the spectral that takes seriously cosmologies outside of European paradigms. [ABSTRACT FROM AUTHOR]

The following paper intends to discuss the effects of colonial power on nature, especially on the understanding of agriculture from the dialogue between decolonial approach and agroecology. It addresses the potential of agroecology within decolonial activities mainly in three scenarios: (i) the epistemological, as an alternative to scientific rationality; (ii) the political, as an alternative to the hegemony imposed by racial and patriarchal criteria; and (iii) the ontological, as an alternative to the dualist, individualist and atomizing of modernity. The main thesis is that the notions about "nature" and "environment", which are associated with agricultural practices and capitalist-type practices, are consequences of power relations that are inscribed in the modernity- coloniality relationship and can be understood as epistemological and ontological assumptions based on an extractive logic. Finally, the importance of political work (or defiance) is discussed from the perspective of relationality and the pluri-verse in which agroecology can be a transformative option of decoloniality. [ABSTRACT FROM AUTHOR]

Copyright of Urban Policy & Research is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper, we as the teachers and researchers of a course titled Global education development informed by theories of decoloniality, report on our analysis of our self-critical and constructive dialogue on the course design, its underlying assumptions, expectations, implementation, success and needs for improvement. We centered decoloniality from the beginning of the course, problematised binary-thinking and encouraged our students to look at issues within the field of development and education in pluriversal ways. Our gestures toward decolonial pedagogy in the course were complicated by our own entanglements with coloniality as well as structural factors such as the context of Finland, where the colonial past is seldom addressed. Despite these contradictions and challenges, we aspire to continue thinking through decoloniality to decenter the dominant liberal frameworks within global education development. [ABSTRACT FROM AUTHOR]

This paper considers how to heal the fragmentation imposed by dominant logics. It questions whether the curandera can be a path for healing the pain caused by such fragmentation. The argument is that this fragmentation needs to be unpacked to become visible for any healing to take place. This article brings together the ideas on modernity/coloniality and feminist theorizing mostly by those who have chosen the category of woman of colour to build coalition (Lugones [2015]. A decolonial revisiting of gender) and those feminisms that have engaged with healing and/or spirituality and that are at the margins of dominant epistemologies. These feminisms allow unmuting the curandera path. [ABSTRACT FROM AUTHOR]

Preventive conservation, with its origins grounded in the material fabric of cultural material, is in a period of transformation, with numerous practitioners, in and outside of the field of conservation, considering its broader and holistic objectives. The conventional tools for the assertion of preventive conservation principles, namely the assessment and management of risks to cultural material from the ‘ten agents of deterioration’, have a central focus on the primacy of physical materials and degradation, with less clear relationships with people, place, and time in their modelling. With a case study focus on collections in the Philippines, this paper argues for a practice of preventive conservation that incorporates a balanced assessment and broader thinking around the contexts of objects, people, place, and time. The case studies of ecclesiastical Church collections, and museum environments in the Philippines, demonstrate how the interdependency of objects, people, place and time forms a holistic and conceptual preventive conservation framework. Through a cyclic renegotiation of these four parameters, this paper speculates on the gaps and opportunities for an inclusive view of preventive conservation that is current and more sustainable. [ABSTRACT FROM AUTHOR]

This study engages with various challenges in contemporary higher education in South Africa. Firmly rooted in contextual challenges, this paper draws on a pedagogy of vulnerability to propose that engaging critically with vulnerability enables a decolonial disposition to epistemology and ontology. The study explores how a community of PGDip students and teacher embraced shifts by being authentic, inclusive, open and honest in their pedagogical interactions, to re-cast themselves as teachers who are human(e). Using a reflective narrative methodology to interpret their experiences, the authors assert that academics are unlikely to meet the challenges before them if they have not experienced some of the vulnerability their students experience. The aim is to also show links with how students perceive us, given their own vulnerabilities. We assert that vulnerability can be used as a productive tool and decolonial catalyst to invigorate teaching and learning engagements in local and global university contexts. [ABSTRACT FROM AUTHOR]

This paper reflects on how heritage knowledge is built around time-space discourses. It takes a Critical Heritage Studies (CHS) position to examine heritage knowledge systems through the lenses of Walter Mignolo's decolonial praxis on 'locus of enunciation' and Tim Ingold's exegesis on 'dwelling perspectives'. Drawing from ethnographic evidence collected among the Igbo of Nigeria, the study engages Indigenous concepts and heritage ontologies in the context of time and space in heritage making in Africa. Secondly, it interrogates the evidence with the continuity that occurs in society through intergenerational knowledge systems that began with known ancestors. Thirdly, such sustainability mechanisms are examined using what I call 'territorial communion' – the ways in which those local knowledge systems are 'printed' on the landscape through human-nature 'relational ontologies', and how such pictured living holds heritage in a continuum. Finally, the paper contends that a good knowledge of intergenerational 'dwelling perspectives' from different loci of enunciation would begin the decoloniality of heritage in Africa. [ABSTRACT FROM AUTHOR]

In this viewpoint paper, we argue that the predominance of single-generation research approaches in the growing literature on youth climate activism risks obscuring the intergenerational nature of youth(-led) activism that often encompasses people of many ages enmeshed in cross-generational support structures working collaboratively for change. The partitioning of generations in research on climate activism is rooted in adultist tendencies, which are in turn rooted in colonial logics that segment the human lifespan and subordinate young people’s perspectives and experiences. Towards resisting often-unquestioned colonial taxonomies, while more fully accounting for the intergenerational complexities of youth climate activism, we draw on our own and others’ recent research to advocate for selected critical methodologies and related decolonial research practices—emphasizing arts-based and participatory methods as well as long-term research collaborations—that better enable scholar-activists to aid and accompany the movement through research and action that recognizes and facilitates intergenerational solidarities. Doing so, we argue, will not only more accurately reflect the already-intergenerational nature of the climate movement, but also—through decolonial research practices—foster powerful connections across intergenerational lines that can enable people young and old to imagine and enact climate-just futures. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Latin American & Caribbean Studies (Routledge) is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper shows how academics from the postsocialist countries of the Global East are increasingly claiming a voice in the publishing space of international geography journals. Based on a longitudinal database of editors, board members and authors of 22 leading English-language geography journals since the collapse of the Soviet Union in 1991, it demonstrates how the number of authors from postsocialist countries, notably from the new EU member states, has risen almost seven-fold since the 1990 s, exhibiting the strongest growth rate among all world regions. Yet, their roles as gatekeepers of academic knowledge (editors, board members) are much weaker. With its analysis, the paper intervenes in epistemological debates about the marginal role of the postsocialist Global East in the geopolitics of knowledge. It suggests that despite constant challenges, academics from the postsocialist Global East are becoming more and more visible internationally. It is, therefore, an opportune time to articulate a collective epistemological project, pushing for a greater role in redefining its conditions and modalities – all the while being mindful that no amount of conceptual innovation expected from scholars of the region can make up for a critical reflection of inherently difficult political issues in increasingly neoliberalized academic knowledge production. [ABSTRACT FROM AUTHOR]

Based on two years of ethnographic fieldwork traveling with three ‘artesanos’ (mask-makers) from rural Michoacan and ‘studying up’ as they circulated through fairs and folk art competitions across Mexico, this paper describes how indigenous artists in rural Michoacan are routinely incentivized and sometimes cudgeled within majoritarian institutions of art in Mexico to enact self-racializing stereotypes and stigmatized indigenous identities and to produce and showcase the so called traditional works and performances that conform to static and primitivist stereotypes. At play here is the interlinked legacy and persistence of paternalism, indigenismo, nationalism, and primitivism. These logics continue to play out in reconstituted terms beyond or after the legal, political, and official embrace of pluriculturalism and the multiethnic community in Mexico. The embedded ethnographic vignette and the analysis that follows suggests how a strategy of ‘studying-up’ into coloniality furthers the delinking program. In line with the strategy of delinking, the ethnographic and conceptual work in this article proceeds by decentring or provincializing a set of dichotomous or binary oppositions that are commonly expressed and articulated within the Mexican heritage field, which would oppose indigenous tradition and culture against urban and mestizo modernity, civilization, and culture. The analysis diverges from a common or dominant approach to delinking in one crucial way - it does not engage in ‘borderthinking’ by looking towards the margins; it does not counterpose subaltern indigenous knowledge with privileged occidental knowledge. Instead, presenting an analysis that ‘studies up’, the paper applies the tools of decolonial theory and method and critical theory to analyse and interrogate elite Mexican patrimonial institutions and culture, which in fact epitomize coloniality and engender indigenous vulnerability. The article concludes by discussing the value and the potential pitfalls of this approach, in order to further the decolonizing project from within the space of cultural studies. [ABSTRACT FROM AUTHOR]

This article contributes to an understanding of how the world outside the Global North is complicit in the visibility politics that render spaces of harm relevant or irrelevant to the reproduction of racism. Extending insights from decolonial theorising, we examine the colonial matrix that produces ongoing legacies of violence and racism through the case of Cyprus. As a peripheral location, Cyprus has been invisible to this story yet had a role in the distribution and mitigation of colonial violence through the institution of what we call lateral colonialism. Through this concept, we explore how peoples otherwise situated and outside the purview of these violences (non-colonisers and non-Blacks) were also enveloped and complicit in them. The case of Cypriots in Africa helps delineate three modalities of this involvement: governmental, entrepreneurial and religious. Lateral colonialism, we argue, is indispensable in linking decolonial possibilities to a global political agenda. The paper re-scripts Africa into Cypriot histories and Cyprus-qua-periphery into the decolonial narrative. In this double sense, lateral colonialism excavates connections that have been forgottern and obscured. [ABSTRACT FROM AUTHOR]

When government announced removal of the Goodbye Mr. Chips from intermediate-level English textbooks in one of the provinces of Pakistan, the public and media response was overwhelming. Students in particular took a sigh of relief because many believed it was a boring story by a foreign author, depicting a foreign setting. Drawing on this development as a reference point, this article examines the perspectives of students and teachers about the teaching of English literature in part of Pakistan. The method used combines semi-structured interviews with a questionnaire survey. Using Coloniality and Decoloniality as conceptual frames, the paper discusses the significance of participants' perspectives at theoretical, ideological and implementational levels. Findings suggest a paradigmatic shift from the Anglo-normativity. Participants call for an overhaul of the current English literature-dominated curriculum. Their alternative paradigm is more pluralist, which should: reclaim the indigenous/local knowledge, be firmly grounded in students' sociocultural ecologies, and take into consideration students' cognitive engagement and identity investment. We interpret their reflective agency as a significant epistemic break from the normative deterministic logic of the unassailable position of English, and their voices as robust intellectual tools. Symbolically, these voices seek to liberate academia from the yoke of coloniality. [ABSTRACT FROM AUTHOR]

As environmental communication grows as an area of study, international and environmental justice issues increasingly need attention. Sustainability, climate change, habitat erosion, water access, and a number of other issues disproportionately affect rural and marginalized communities around the globe. For researchers working in and with such communities, the ethics of interviewing local and/or non-academic people requires much thought and consideration. One of the authors has worked in Indonesian and Spanish, and the other in Hindi, Nepali, and Bengali. Questions such as what voice means, in relationship to postcolonial/decolonial theories, are especially important. Furthermore, how such interviews are recorded, transcribed, and then translated also raise significant ethical considerations. This paper explores how environmental communication researchers might rethink approaches to ethnography and interviews across cultures, languages, and other aspects of difference. [ABSTRACT FROM AUTHOR]

This paper contributes to debates on potential connections between care ethics and decoloniality from within Global North West European whiteness. It adopts a feminist psychosocial position which understands everyday lived realities as shifting dynamic entanglements, produced relationally though complicated spatially and temporally expansive material, discursive and affective practices. First, it situates the liberal welfare state as part of a global project of North Western European colonisation which violently establishes a fantasy of whiteness as the human ideal rooted in individual sovereignty and rights to possession (Moreton-Robinson, 2015). Next it unpacks how the historical institutionalisation of care via state welfare sustains 'white ignorance'; (Mills, 2007) in the face of the contemporary reality of ongoing systematised racial violence of coloniality. Finally, it offers the idea of 'relational choreography' (Hunter, 2015a; 2015b) as a way into resisting binary liberal individualist self-understanding underpinning this possessive logic of whiteness. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to introduce decolonial feminist theorizing to the field of organizational history to explore issues of historical revisionism, hierarchy, power, and coloniality. This paper is a theoretical work and uses empirical material from the archive of the company Pan American Airways (PAA) to exemplify possible interpretations when using decolonial feminist frameworks. We analyzed how representations of Latin Americans explore ideas of race, gender, and nationality? Drawing on the feminist and decolonial literature we suggest that the field of organizational history can profit from the reflexive nature of the colonial past and the possibility of thinking about the future by reflecting on the past (the mestiza way). In short, this work is a contribution to the 'decolonial turn', that shifts the way we produce knowledge by understanding that most social problems should be understood through consideration of the implications of modernity and coloniality. The work is part of a larger project on Pan American Airways (PAA) and the production of intersectionality – involving extensive archival research, including analysis of a range of documents such as letters between the airline's Latin American Division (LAD) and its head office, tourist brochures, magazines, maps, as well as pictures of landscapes and people from the so-called Latin American region. [ABSTRACT FROM AUTHOR]

This paper examines the production of scientific knowledge on children from a decolonial perspective, with two major concerns. The first relates to the interrogation of developmentalism and globalism as part of the hegemonic project of modernisation originated in Northern countries and projected onto the world as an inevitable and to-be-desired future. I argue that these major paradigms about children and nations attempt to legitimate a scientific framework which universalises the way in which all childhoods, their generational value and the future orientation of societies should be envisaged. They can be considered orientalist perspectives framing childhoods all over the world in normative ideals produced by and articulated with specific Western/Northern social and political conditions. The second interrogation, by relying on the insights provided by the orientalist critique, deploys the North–South divide as a strategic perspective from which to look at present geopolitical structures of world domination that condition forms of knowledge production about nations, collectivities, individuals and children. [ABSTRACT FROM AUTHOR]

La incoherencia, lo informe o la carencia de forma son tropos dominantes en la crítica de la obra literaria de César Aira. El presente artículo propone una interpretación alternativa a través de la narrativa de La Villa (2001) que, como argumentamos, se caracteriza no por una ausencia de forma, sino más bien por un exceso de configuraciones narrativas que abarcan diseños materiales, sociales y políticos, así como formas literarias y estéticas. Combinando la teoría decolonial con un enfoque 'pluriformal' que se basa en el formalismo innovador de Caroline Levine, leemos la construcción airana de la villa y de sus cartoneros como una expresión plural de la multiplicidad de formas democráticas que emergerían en el cambio de siglo. Mediante sus tramas frenéticas y su estilo improvisatorio, La Villa propulsa al lector hacia mundos aún emergentes, prefigurando modos de existir y resistir que, en el momento de su composición en 1998, todavía estaban en construcción: los múltiples movimientos sociales y estéticos que surgirían en la primera década del siglo XXI, incluyendo el movimiento editorial cartonero del que Aira formaría parte. César Aira's literary production has often been interpreted by critics in terms of its narrative incoherence and formlessness. This paper takes an alternative approach to his work through the lens of La Villa (2001) which, we argue, is characterized not by a lack of form but rather an excess of narrative configurations that encompass material, social and political designs as well as literary and aesthetic forms. Combining decolonial theory with a 'pluriformal' approach that builds on Caroline Levine's innovative new formalism, we read Aira's construction of the eponymous slum and its waste-pickers as a plural expression of the multiplicity of democratic forms emerging at the turn of the century. Through its frenetic plots and improvisatory style, we argue, La Villa propels the reader into worlds that are still emerging, prefiguring modes of existing and resisting that, at the time of its composition in 1998, were still under construction: the multiple social and aesthetic movements that would emerge in the first decade of the 21st century, including the cartonera publishing movement of which Aira would be a part. [ABSTRACT FROM AUTHOR]

In this paper, we consider the material and visual implications of coloniality – the darker side of modernity, and structure of management that underpins and supports modernity's rhetoric of promises – within the circum-Caribbean through a reflection on curating the exhibition Decolonising Refinement: Contemporary Pursuits in the Art of Edouard Duval-Carrié. By juxtaposing the recent work of Haitian-born American painter and sculptor Edouard Duval-Carrié (1954b) and a selection of historical artefacts from the Southeastern US we bring to light the recursive patterns of colonialism and exploitation in which the Gulf region has been culturally, economically, and politically entangled. Our collaborative exhibition deconstructs the notion of refinement both in the aesthetic sense and also as processes by which a resource becomes a product. For Duval-Carrié, the Caribbean is not merely a case study for these broader global dynamics, but rather the crucible from which the modern, industrial age emerges. We thus approach this exhibition as an experiment in decolonising the museum – itself a tool of coloniality – by creating dynamic visual and material relationships in the gallery that deny the viewer the convenient binaries of past/present, art/artefact, and US/Caribbean, and thus forge new possibilities for a kind of decolonial museality that reflects upon its own medial limitations. [ABSTRACT FROM AUTHOR]

This paper explores the concept of literary activism by reflecting on a co-productive creative writing project run by the University of Bristol (United Kingdom) and the Center for African Cultural Excellence (Uganda). It considers how the space of the creative writing workshop opens platforms for decolonial knowledge production. [ABSTRACT FROM AUTHOR]

Copyright of Critical African Studies is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study explores the intersections between state and fashion in China by examining the facilitation of a new fashion identity in a fashion edutainment program produced by national television. It argues that the state-sponsored (re)appraisal of traditional sartorial esthetics from which a decolonized fashion identity is expected to evolve is intimately interweaved with the state's metanarrative of national revival. The study interprets the reversion back to native historical traditions to counter and offer an alternative to Western cultural episteme as an inherently decolonial effort. With an emancipated fashion identity, the state aims to reclaim cultural authorship from the dictates of colonialism and orientalism. The paper examines how sartorial nationalism is given new expressions and highlights the question of authenticity working within state-prescribed parameters. The desire for international recognition however undermines the decoloniality of this undertaking. [ABSTRACT FROM AUTHOR]