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Calls to decolonise academia are increasing, yet progress has been halting, including in academic publishing. This paper considers publishing practices and outcomes in Island Studies Journal (a diamond open access, multidisciplinary, high‐ranked journal), which has taken an explicitly decolonial editorial direction in recent years. We undertake a cross‐tabulation analysis of the 175 articles published in Island Studies Journal between January 2017 and October 2022, attending to characteristics of authors, articles, regions, branches of science, and impact. We find that coloniality and the West/non‐West divide remain prevalent in the journal, with differences in the kinds of research scholars from different regions can get published and the kinds of impact their articles make. Western scholarly norms are reproduced and enforced even in a journal that seeks to support antiracism and decolonization. We discuss the editorial tensions involved in seeking to simultaneously increase opportunities for individual intersectionally marginalized scholars while challenging colonial power structures. [ABSTRACT FROM AUTHOR]

In this Editorial, the Geo: Geography and Environment Editors reflect on the journal over the past year, highlighting some of the key papers published and 'Geo Themes' being developed: 'Decolonising Climate Geography'; 'Climate Change, AI and Sustainability'; 'Geographies of Energy Futures'. The Editors renew the call for submissions on these topics and put out a new call for Special Section proposals on subjects around the environment, climate and sustainability. This Editorial highlights some of the key papers published in the last year, renews the call for submissions around the 'Geo Themes' and puts out a new call for Special Section proposals. [ABSTRACT FROM AUTHOR]

Theories used in the Information Systems (IS) field come in large majority from authors based in Western countries, a bias that holds for critical theories as well. Such a bias is made more problematic by the mandate of critical theory, which is meant exactly to illuminate the oppressive conditions of the status quo. Against this backdrop, this paper explores the subalternity theory approach – developed by the Subaltern Studies collective from the early 1980s – as an indigenous theory that, proposing a socially and geographically connotated narration of 'history from below', can play a major role in the effort to decolonise critical IS research. By positioning subaltern theory in the IS field, the paper offers an alternative to the Western hegemony of critical theories, exploring the potential of such an alternative to voice systematically silenced and marginalised perspectives. [ABSTRACT FROM AUTHOR]

In Thinking Against Empire: Anticolonial Thought as Social Theory, Julian Go continues his vital work on rethinking and redirecting the discipline of sociology. Go's piece relates to his wider oeuvre of postcolonial sociology – found in works such as his Postcolonial Thought and Social Theory (2016) as well as multiple journal articles on epistemic exclusion (Go 2020), Southern theory (Go 2016), metrocentrism (Go 2014), and the history of sociology (Go 2009). In this response article, my aim is to think alongside some of the central themes outlined in Go's paper rather than offering a rebuttal of any sorts. In particular, I want to think through how the recent work on 'decoloniality' may play more of a central role in Go's vision of sociology and social theory than he acknowledges. In doing so, I hope to engage in Go's prodigious scholarship through centering discussions of the geopolitics of knowledge, double translation, and border thinking. Before proceeding to this discussion, I will offer a brief review of my reading of Go's paper. [ABSTRACT FROM AUTHOR]

This paper aims to make a contribution to ongoing debates in decolonial, indigenous, and island geographies through a case study of the Okinawan indigenous movement and its recent encounter with a neo‐nationalist, and in effect neocolonial, movement. The Okinawan indigenous movement emerged against the backdrop of the continuing US military presence on Okinawa Island, which is the direct result of the post‐war American military occupation and continues to be maintained by Japanese post‐colonial policies. In the early 2000s, the movement achieved indigenous recognition by United Nations human rights bodies, which have since issued recommendations to the Japanese government to implement protective measures for the islanders, including indigenous land rights measures that are hoped to alleviate the militarised colonial situation. Not only does the Japanese government continue to ignore the recommendations, but the Okinawan indigenous movement today also confronts a new form of neocolonialism. In the past few years, a group of neo‐nationalists and conservative politicians have initiated a countermovement against the Okinawan indigenous status. They have mobilised the unpopularity of the term 'indigenous people' in Japanese ('senjūmin') among Okinawans as a pretext for demanding the retraction of the recommendations. The case study shows that the different conceptualisations of decolonisation and indigeneity represent not only an analytical usefulness but also an empirical importance for they create a space in which these ideas can be (ab)used to both promote and hinder a decolonial pursuit of the reappropriation of colonised (is)lands. It illustrates a particular geopolitics of knowledge in which different actors mobilise different understandings of decolonisation and indigeneity for a decolonial or neocolonial end. The paper concludes with a discussion of the challenges for decolonial geographies that arise from the present study. This article aims to contribute to decolonial, indigenous, and island geographies through analysis of the Okinawan indigenous movement and its recent encounter with a neo‐nationalist movement. It illustrates a particular geopolitics of knowledge in which the ideas of decolonisation and indigeneity can be (ab)used to both promote and hinder the same decolonial project. The case study highlights decolonial challenges that continue to exist in the conceptual and practical applications of 'indigenous peoples' and their land rights. [ABSTRACT FROM AUTHOR]

In the intricate tapestry of environmental discourse, the field of political ecology emerges as a powerful lens through which we scrutinise the interplay of power, nature and society. This paper stages a dialogue with Paul Robbins to examine environmental justice, the decolonisation of political ecology, colonialism, sovereignty, climate change and capitalism. The dialogue challenges the conventional narratives of sovereignty and underscores the imperative of genuine decolonisation—beyond metaphorical interpretations—calling for the restitution of land and authority to Indigenous Peoples and other historically marginalised communities. The dialogue highlights the importance of moving away from capitalist systems that exacerbate environmental degradation. The dialogue calls for decolonising political ecology by including diverse perspectives, methodologies and ontologies and underlines the importance of control over productive resources. It emphasises that addressing the impacts of colonialism requires recognising and honouring the sovereignty of Indigenous Peoples and suggests that political ecology can contribute to decolonisation by focusing on sovereignty and supporting legal and institutional frameworks that empower marginalised communities. The paper discusses the way forward and the future trajectory of political ecology by suggesting that future research in political ecology should focus on diverse economies, embrace emerging technologies and rework academic institutions to value knowledge co‐production. [ABSTRACT FROM AUTHOR]

This paper draws on 3 years of ethnographic research with young children and their families in a northern English town, employing a more‐than‐human lens to pay attention to what, beyond humans, might be involved in the emergence of children's literacies. The paper focuses on the role of the body and place in the emergence of young children's vocalisations and talk. In particular, the paper rethinks the dominant assumption that children's language is primarily for the purpose of transparently conveying meaning. It does this by drawing on posthuman and decolonial scholarship on childhood and language, and particularly on the work of Glissant on opacity and difference, in order to interrogate the relationship between expression, understanding and power. Thus, the paper outlines how an understanding of the relationship between body, place and talk might inform pedagogy by highlighting the need for space to embrace divergent, complicated, irrational, playful and non‐functional language practices in early childhood, rather than looking for rapid, straight line development. [ABSTRACT FROM AUTHOR]

This paper argues for reorienting our investigation of the psychedelic zeitgeist towards the longitudinal history of psychedelia with a committed attention to its relationship to colonialism. It demonstrates that clinical psychedelic medicine appears to sustain the reproduction of modern colonial whiteness in line with Elizabeth Povinelli's theorization of late liberalism. It also challenges the notion of a restricted or segregated academic area for psychedelic studies. Instead, it is imperative to place discussions of contemporary plant medicine in line with broader contemporary discussions in cultural anthropology around political ontology and decoloniality. This paper attempts to demonstrate that doing so may challenge our understanding of whiteness—reinterpreting it—by recourse to the history of the psychedelic counterculture, as a form of complex trauma, and thus potentially demonstrating new implications for decoloniality and its praxis. [ABSTRACT FROM AUTHOR]

Through a case study of three educational youth exchanges from London to the Caribbean island of Grenada in the early 1980s, this paper situates decolonisation as a site for youthful agency. Assessing official and ephemeral exchange material held in archives in London and the Caribbean alongside original oral history interviews with key actors, the paper argues that an analysis of youth exchanges as informal education spaces helps bring into focus young people's agency in decolonisation both as a historical process and conceptual undoing. While the paper asserts that exchanging produced transformative moments of becoming in which young people's global educational encounters transcended local perceptions of race, it also reveals youth exchanging to a revolutionary nation was no holiday, and that "youth exchange geographies" were governed, predetermined and impeded by the organisational labour of youth workers, fundraising initiatives, and unfolding international politics. [ABSTRACT FROM AUTHOR]

This paper examines ways in which approaches to English as Additional Language (EAL) can be decolonised in schools. In an attempt to break traditional divides between academic research and pedagogical practice in this area, this article adopts a collaborative perspective, between an EAL advisory and support teacher and an academic member of staff working in university. Drawing on dialogues and co‐analysis with EAL practitioners, this article reflects on limitations of current provision and practice and suggests alternative, decolonial and anti‐racist approaches to the education of EAL students. At both school and university level, 'one size fits all approaches' tend to negate the deep historical, social and political roots and contexts which underpin the experiences of 'EAL students' at different levels of education. Issues related to equitable assessment, inclusion, linguistic support and anti‐racism tend to be side lined in favour of a focus on language proficiency and attainment, which most often overshadows the complex experiences and needs of students labelled 'EAL'. In this respect, the questions of relevant, decentred and decolonised curricula and forms of assessment that can promote inclusion for students who have experienced migration and are placed in monolingual educational environments in the UK are crucial. Through a decolonial perspective on the curriculum, language and pedagogical practice, inspired by postcolonial studies and Critical Race Theory, this paper discusses three main areas that emerged as crucial to a deeper and critical engagement with English as an Additional Language and the experience of students: (1) the need for a critical reflection on ideas of inclusion and mainstreaming; (2) active anti‐racist work in schools and initial teacher training; and (3) decolonising assessment. [ABSTRACT FROM AUTHOR]

In this paper I focus on the substantial research funding cuts announced by UK Research and Innovation (UKRI) in March 2021 to examine the process of funding for and participation in global research projects for researchers based in Southern institutions. I focus here on three key aspects of participating in global research projects: first, the structures through which these grants are created—the programmatic frameworks or other imperatives that confine and limit this work to Northern/Western‐centric frames; secondly, the precarity of these grants and the work that they generate; and, thirdly, the increasingly output‐related and time‐bound nature of work in light of limited support. I argue that the effects of these are felt disproportionately by those located in the global South and are therefore worth considering as part of larger debates centred on democratizing and decolonizing knowledge networks. [ABSTRACT FROM AUTHOR]

This commentary celebrates the 50th anniversary of the Population Geography Research Group (PGRG) of the Royal Geographical Society with the Institute of British Geographers (RGS‐IBG) by drawing on journal papers within Area, The Geographical Journal and Transactions of the Institute of British Geographers presented in the virtual issue by the same name (https://rgs‐ibg.onlinelibrary.wiley.com/doi/toc/10.1111/(ISSN)9999‐0017.50yrs‐pop‐geography). It presents an introduction to the core research threads within Population Geography over the past half‐century. The celebratory issue and the editorial guide readers through diverse and prolific contributions to Population Geography scholarship within the RGS‐IBG journals across three core themes: the spatio‐demographic characteristics of populations, the mobility that connects these, and emergent characteristics of places. This introduction is only a flavour of a vast and growing body of Population Geography research. Notwithstanding, it indicates how the sub‐discipline has and will continue to shape debates on the study of population change to consider its complex nature, drivers, and consequences. Despite differences in methods and approaches, the sub‐discipline unites to explore populations in space in an applied manner. This issue also highlights fundamental challenges going forward. Calls to decolonise the academy have resulted in questions of the structures through which we work – for Population Geography this means thinking about the diversity of voices, theories, and approaches. The papers in this virtual issue thus provide a grounding backdrop of knowledge as we look forward to many more years of lively debate. [ABSTRACT FROM AUTHOR]

In this paper, I examine the "Home Cooking" episode of Netflix series Ugly Delicious, and the "Toronto Truths with Foodies of Colour" episode of award‐winning Racist Sandwich podcast to uncover their mediation of a foodie and cosmopolitan person of color identity. By paying close attention to biographical details and the foregrounding of certain aspects of foodie and racialized identities, this paper addresses the question of performativity when it comes to food adventuring by using the mediated lens of the two chosen food shows. Are the hosts (and the semiotics of the programs) potentially challenging the archetype of the adventurous meat‐eating white male, or reinforcing the same by letting certain people into the fold? This analysis is necessary to understand if producers and consumers of color who are vested in exploring different food cultures through their practices do this any differently from dominant cultures. [ABSTRACT FROM AUTHOR]

Background: We explore the theoretical and methodological aspects of decolonising speech and language therapy (SLT) higher education in the United Kingdom. We begin by providing the background of the Rhodes Must Fall decolonisation movement and the engagement of South African SLTs in the decoloniality agenda. We then discuss the evolution of decoloniality in SLT, highlighting its focus on reimagining the relationships between participants, students, patients and the broader world. Objective: The primary objective of this discussion is to fill a gap in professional literature regarding decoloniality in SLT education. While there is limited research in professional journals, social media platforms have witnessed discussions on decolonisation in SLT. This discussion aims to critically examine issues such as institutional racism, lack of belonging, inequitable services and limited diversity that currently affect the SLT profession, not just in the United Kingdom but globally. Methods: The methods employed in this research involve the engagement of SLT academics in Critical conversations on decolonisation. These conversations draw on reflexivity and reflexive interpretation, allowing for a deeper understanding of the relationship between truth, reality, and the participants in SLT practice and education. The nature of these critical conversations is characterised by their chaotic, unscripted and fluid nature, which encourages the open discussion of sensitive topics related to race, gender, class and sexuality. Discussion points: We present our reflections as academics who participated in the critical conversations. We explore the discomfort experienced by an academic when engaging with decolonisation, acknowledging white privilege, and the need to address fear and an imposter syndrome. The second reflection focuses on the experiences of white academics in grappling with their complicity in a system that perpetuates racism and inequality. It highlights the need for self‐reflection, acknowledging white privilege and working collaboratively with colleagues and students toward constructing a decolonised curriculum. Finally, we emphasise that while action is crucial, this should not undermine the potential of dialogue to change attitudes and pave the way for practical implementation. The paper concludes by emphasising the importance of combining dialogue with action and the need for a nuanced understanding of the complexities involved in decolonising SLT education. Conclusion: Overall, this paper provides a comprehensive overview of the background, objectives, methods and key reflections related to the decolonisation of SLT higher education in the United Kingdom. It highlights the challenges, discomfort and responsibilities faced by academics in addressing decoloniality and emphasizes the importance of ongoing critical conversations and collective action in effecting meaningful change. WHAT THIS PAPER ADDS: What is already known on this subject: Prior to this paper, it was known that the decolonial turn in speech and language therapy (SLT) was a recent focus, building on a history of professional transformation in South Africa. However, there was limited literature on decoloniality in professional journals, with most discussions happening on social media platforms. This paper aims to contribute to the literature and provide a critical conversation on decolonising SLT education, via the United Kingdom. What this paper adds to existing knowledge: This paper adds a critical conversation on decolonising SLT higher education. It explores theoretical and methodological aspects of decoloniality in the profession, addressing issues such as institutional racism, lack of sense of belonging, inequitable services and limited diversity. The paper highlights the discomfort experienced by academics in engaging with decolonisation and emphasizes the importance of reflection, collaboration and open dialogue for meaningful change. Notably we foreground deimperialisation (vs. decolonisation) as necessary for academics oriented in/with the Global North so that both processes enable each other. Deimperialisation is work that focuses the undoing of privilege exercised by academics in/with the Global North not only for localising their research and education agenda but checking their rite of passage into the lives of those in the Majority World. What are the potential or actual clinical implications of this work?: The paper highlights the need for SLT practitioners and educators to critically examine their practices and curricula to ensure they are inclusive, decolonised and responsive to the diverse needs of communities. The discussions emphasise the importance of addressing institutional racism and promoting a sense of belonging for research participants, SLT students and patients. This paper offers insights and recommendations that can inform the development of more equitable and culturally responsive SLT services and education programmes. [ABSTRACT FROM AUTHOR]

This is a two‐part paper: in the first one, a personal story serves as a conceptual prism through which I address the issue of how a queer analyst can be a problem for analytical psychology; in the second, I present some readings and images—mostly from decolonial feminisms—that have been of interest to me lately in my path to queer Jungian psychology, that is, to de‐essentialize and de‐individualize its theory and practice. By borrowing (and altering) the title from Gloria Anzaldúa's (1991/2009a) essay "To(o) queer the writer", this paper explores some themes she has elaborated there on solidarity, theorization and ways of writing and reading from othered points of view. In dialogue with Donna Haraway's (2016) Staying with the Trouble and Ursula K. Le Guin's (1989/2000) The Carrier Bag Theory of Fiction, together with the imagery of bags, weaving and string figures game, this paper aims to explore the potential of what I have called "woven onto‐epistemologies". By imagining and developing this new condition of knowledge, other stories and theories in analytical psychology may have an opportunity to be told. [ABSTRACT FROM AUTHOR]

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As a registered psychotherapist and art therapist, my clinical training was primarily based on North American clinical approaches influenced by traditional Euro and western‐centric clinical theories of human behavior. I completed my training feeling certain that traditional clinical mental health practices were not an appropriate fit for racialized communities and could have negative implications for their healing and well‐being. As clinicians, it is our moral obligation to support and enhance the quality of life for marginalized groups. We can do this by challenging our values and knowledge that have been defined and influenced by structures (i.e., education, training, etc.) embedded in these colonial teachings. For this paper, I used a heuristic self‐inquiry research method to investigate these concerns. I interviewed other racialized psychotherapists practicing in Turtle Island (currently mostly occupied by the political entities of Canada and the United States) with the aim to learn how and if decolonization can be used in therapy practice. With this research, I (1) identified a gap in care for racialized communities, (2) questioned if or how a decolonizing approach to care should be considered, (3) explored my discomfort with practitioners in the field that claim their position on decolonizing therapy, practice, and approaches, and lastly (4) propose other ways of knowing that can inform new ways of practicing therapy. The results of this research helped to problematize the language and use of decolonizing therapeutic practices while learning about other concepts that may be relevant yet distinct, such as principles of coloniality/decoloniality. Those of us, therapists or researchers, wanting to disrupt the current practice of therapy need to work together, share knowledge, and challenge each other, so that we can transform the way we practice as psychotherapists. This paper is my contribution to this conversation. Highlights: I interviewed racialized psychotherapists to learn how and if decolonization can be used in therapy.Traditional psychology can lead to ineffective mental health care for racialized communities.I propose other ways of knowing that can inform new therapy practices for racialized communities. [ABSTRACT FROM AUTHOR]

Black youths experience poor mental health especially due to anti‐Black racism. Research related to Black youths have been conducted on Black youths with little or no participation or engagement rather than with Black youths. This paper presents information from a dialogue on decolonizing nursing research. I draw on interviews and conversation cafes with around 120 Black youths in Canada to identify strategies for decolonizing research with Black youths. First, I reflect on my relations with the Indigenous land in which the study was conducted as well as my positionality as a Black woman. In this paper, I discuss how community based participatory action research can integrate capacity building component, amplify youth's voices and capitalize on the agency of youths as fruitful actors. I also reflect on the opportunities and benefits of decolonizing nursing research. [ABSTRACT FROM AUTHOR]

This paper analyzes the unmarked forms of discipline and punishment employed against Palestinian researchers in Israeli academia, attempting to decolonize it through critical knowledge production. Based on interviews with 15 researchers from a cross‐section of academic institutions in Israel, the paper identifies subtle mechanisms of discipline and punishment, directed toward normalizing the epistemology of the colonized. The findings suggest that the gatekeepers of Israeli academia not only seek to maintain the existing racial hierarchy between Israeli and Palestinian researchers but also seek to "eliminate" the indigenous epistemology of the latter through mechanisms of hidden surveillance, used to control them as colonized subjects unable to challenge the Zionist ideology that is an essential aspect of Israeli academia. The current paper aims to unpack these invisible mechanisms of surveillance, which are part of a broader colonial apparatus aiming to maintain not only territorial sovereignty but also epistemologic sovereignty. [ABSTRACT FROM AUTHOR]

The lives of children and young people are conditioned in important ways by the imperial and colonial intimacies that have shaped our world. Yet, we know relatively little about how they encounter and comprehend the histories, legacies, and continuities of colonisation and racial capitalism, nor how this comes to shape their political orientations and practices. This article introduces a series of five papers that examine the everyday practices, reflections, and desires of young people in different parts of the world as they seek to understand where they fit in imperial constellations that cross generations, borders, and oceans. [ABSTRACT FROM AUTHOR]

In this paper, Anniina Leiviskä examines the moral, political, and epistemic claims of the social justice movement known as "decolonizing the university" from the perspective of Jürgen Habermas's distinction between objective and normative validity and the respective notions of truth and moral rightness. Leiviskä challenges the view, held by some representatives of decolonization, that the normative and epistemic claims of the movement are inseparable from each other and suggests that evaluating the justification of the movement requires holding these claims at least analytically distinguishable. She argues that while the moral and political claims of "decolonizing the university" find strong justification through Habermas's discourse morality, its epistemic claims, especially the rejection of shared standards of knowledge, might have epistemically problematic consequences. Accordingly, Leiviskä suggests here that the epistemic justification of decolonization is conditional on the acceptance of shared epistemic standards — the pragmatic truth concept and the criterion of impartiality — which she develops in the paper on the basis of Habermas's pragmatic theory of truth and rational discourse as a model of justification. Finally, she proposes that the implications of these criteria for practices of higher education and the curriculum should be determined through an open and unconstrained discussion by the members of an inclusive university community. [ABSTRACT FROM AUTHOR]

In this paper, inspired by Gloria Anzaldúa, we draw upon our embodied experiences as non‐white scholars from different parts of the South to examine our complicity and responsibility for inclusion in performing a Western, neoliberal, diversity‐oriented, globalizing academia such as the United States' Academy of Management. We refer to the dominating practice of inclusion as universalist inclusion (uni‐inclusion), where a hegemonic includer includes diverse subaltern others while blind to colonial differences. We argue that uni‐inclusion has a dark shadow that perpetuates a "you are with us or against us" sentiment of white male superiority and violence, even as it elides the deep connectedness of epistemic, bodily, and material practices in the praxis of performing academia. Drawing upon our embodied and enacted experiences of tenures at Academy of Management as borderland scholars with relational reflexivity, we propose phronetic border thinking/doing praxis for trans‐inclusion as a non‐essentialist possibility of decolonizing inclusion. We share our understanding of how we have enacted border thinking/doing praxis so that it may provide pointers to pluriversalizing academia. Trans‐inclusion is a neologism we suggest to indicate a liberating praxis for all in an era of decolonization and empire where diverse includers beyond self/other dehumanizing binarism engage within an ethics of caring and co‐existence. [ABSTRACT FROM AUTHOR]

This paper challenges the Eurocentric entrepreneurship narrative from postcolonial and pan‐African feminist perspectives. Based on interview research conducted with 24 Zimbabwean women entrepreneurs, we narrate their microstorias in order to expose the legacy of entrepreneurial colonialism and patriarchy in Africa. The microstorias reveal the colonial past as well as the patriarchal norms that disenfranchise women entrepreneurs in Zimbabwe. Yet, they also reveal their struggle, resilience, resistance and their ongoing fight to construct their own identities as entrepreneurs. The paper contributes to enhance and advance further postcolonial, decolonial and critical voices in entrepreneurship and organization studies by challenging the prevailing western discourse of entrepreneurship from the introduction of necroentrepreneurism; giving support to intersectional postcolonial and Pan‐African feminist perspectives that voice global South women entrepreneurship and, by decolonizing and decentring the theoretical debates on entrepreneurship and organization. [ABSTRACT FROM AUTHOR]

In this paper, I examine the spatial politics of the Bermudian Black Power movement and its connections to Black Power political formations in the wider Caribbean and North America. This spatial politics is examined in detail through an engagement with the First Regional International Black Power Conference (BPC) held in Bermuda on 10–13 July 1969 and the subsequent Black Power political activity on the island that the conference inspired. Through this engagement it is shown how the island of Bermuda and its black population were constitutive of transnational circulations of radical Black Power, and aligned thinkers and activists. This paper develops a reading of a politics of Black Power on the island as challenging hegemonic geographies and political spatialities of white supremacy through the envisioning of alternative, decolonial futures and a resultant pre‐figurative political praxis. Such a reading is built on the theory of West Indian scholars David Scott and Brian Meeks and the spatial ontology of Doreen Massey. D. Scott and Meeks have been key contributors to Caribbean critical thought for many decades, with D. Scott the long‐time editor of the Caribbean studies journal Small Axe, and both have been concerned with post and de‐colonial politics in the region and the role of temporality and historiography in conceptualisations of the Modern Caribbean and Jamaica in particular. This paper offers an exploration of a decolonial spatial politics and political praxis, through the theory of post‐colonial Caribbean intellectuals, that foregrounds the agentive and insurgent capacity of Black Power as a political movement in the imagining and pre‐figuration of emancipatory futures beyond hegemonic geographies of white supremacy, (neo)colonialism, and (neo)imperialism. This paper engages with the First Regional International Black Power Conference held in Bermuda in July 1969. Through examining the Conference and its afterlives, I foreground the decolonial spatial politics, praxis, and vision of Bermudian Black Power and its opposition to British imperialism, colonial rule, and transnational capitalist exploitation. I situate Bermuda within the broader context of the West Indian Black Power movement that I suggest represented a divergent decolonial trajectory to that of mainstream post‐colonial nationalisms in the region and the continued influence of (neo)colonial powers. [ABSTRACT FROM AUTHOR]

Rates of Aboriginal and Torres Strait Islander peoples' suicide and the concerns over experiences of mental "ill" health are increasing. In recent years, this has caused contestation over approaches to "health" that seek to address this. Within this context, Social and Emotional Wellbeing, a holistic, decolonising approach to health, has ascended in Australian health policy. This paper applies a Foucauldian‐inspired discourse analysis, using his theoretical framework of power, knowledge and discourse, to four Australian policy documents associated with addressing Aboriginal and Torres Strait Islander peoples' Social and Emotional Wellbeing and "mental health". Findings reveal aspects of the Social and Emotional Wellbeing discourse having presence in the policy documents. Its understanding, however, is constrained by a cultural and institutional context that privileges and perpetuates a biomedical lens. Additionally, there is a failure to address systemic neo‐colonialism even while acknowledging that health disparities stem from colonialism. As such, this paper argues that, although integration of Social and Emotional Wellbeing has commenced in these policy documents, the hegemony of colonial discourses persists. This is along with a lack of policy reference in these documents for coordinated activity across social institutions and structures to address holistic demands. [ABSTRACT FROM AUTHOR]

The development of smart infrastructures is a political act that intersects, in powerful ways, with ongoing decolonial struggles across the uneven landscapes of the postcolonial world. This paper develops a grounded, relational approach to the critical geographies of smart development that starts from place‐based relations of power to investigate how specific postcolonial dynamics inflect the global articulation of smart development. Drawing on the work of Gillian Hart, our approach situates the development of smart infrastructures within longer, contested histories of geopolitical intervention and capitalist transformation and foregrounds ongoing land, labour and livelihood struggles that transect the urban–rural divide. Using critical ethnography and relational comparison in South East Asia and the Middle East, we show how Myanmar's smart farms and Jordan's smart grid were built and selectively adapted or refused in ways that furthered existing inequalities and ontologies of disconnection, while providing material conduits for the enhancement of ethno‐nationalist projects to define the postcolonial state. This approach reframes the stakes of smart development, providing pathways for generative comparison that centres ongoing equity struggles and historically situated constellations of power to understand how smart development materialises in the postcolonial world. The development of smart infrastructures is a political act that intersects, in powerful ways, with ongoing decolonial struggles across the uneven landscapes of the postcolonial world. This paper develops a grounded, relational approach to the critical geographies of smart development that draws on the work of Gillian Hart to situate the development of smart infrastructures within longer, contested histories and foreground ongoing land, labor, and livelihood struggles. [ABSTRACT FROM AUTHOR]

Understanding and advancing pluralist worldviews through education is a tenet of decolonisation. This paper explores the importance of a decolonial pedagogical framework in visual art and design education by disrupting epistemic injustice through employing creative body‐based learning (CBL). This approach focuses on relationality and inter‐subjectivity through embodied strategies that create encounters to explore pluralist worldviews. Finally, by employing the cognitive, affective and aesthetic domains within a learning design, the paper argues for a decolonising approach to visual art and design education that embodies deep listening, dialogic meaning making and standpoint theory. [ABSTRACT FROM AUTHOR]

How can someone born without a privileged language and not educated in a privileged educational institution engage in decolonization? This is a very relevant question for most people who live in the context of the global South. This paper proposes a constructive imagination to decolonize ableist pedagogy through feminist disability analysis. I argue that colonial pedagogy is inherently ableist. This paper is situated in an anti‐ableist and anti‐patriarchal framework, unveiling the normate culture and patriarchal‐colonial logic. However, the main source of analysis and epistemological tool is my body and experience as an Indonesian woman living with a disability. In trying to decolonize pedagogy, the experience of the body becomes more important than forming a new abstract theory of decoloniality. This paper proposes decolonizing ableist pedagogy as a communal work which requires examining colonial language and the binary thinking of body and mind through delinking the colonial space and crippling the colonial time. Based on this awareness, the decolonialization of ableist pedagogy is as imperative as the decolonialization of church mission. [ABSTRACT FROM AUTHOR]

Martyr is the title given to someone who has died for the sake of their faith. However, the dead cannot speak about their own death. Judgments on behalf of the dead are inevitably done by the living, posthumously. In this sense, martyr‐making is the politics of the death operated by the living. Taking this perspective of martyr‐making, this paper seeks to reassess the martyr‐making process in the Protestant Church in Korea (PCK), focusing on the case of Rev. R. J. Thomas's death in Korea in 1866. Some argue that Thomas, with his original desire to be a missionary and his contribution in providing the Bible to native Koreans, is the first Protestant martyr in Korea. However, others contend, with the viewpoint of decolonization, that his approach, which appeared invasive, cannot be justified, even though he himself identified as a missionary. Even the ambiguity of his death prevents him from being called a martyr. Given that the process of martyr‐making or unmaking inevitably involves potential politicization by specific living authorities who interpret and designate individuals as martyrs, this paper explores the trends of martyr‐making in the PCK, where political and religious ideologies are deeply intertwined. [ABSTRACT FROM AUTHOR]

This paper discusses the impact of colonization on Christian mission encounters and activities. It utilizes the decolonial epistemic framework to analyze the limitations of approaches that advocate "dialogue," "revelation," and "mutual growth." The paper argues that focusing on these three approaches overlooks the asymmetrical power dynamics inherent in the history of Western Christian missions. Conversely, a focus on a deeper experience of the divine highlights the existing epistemic and spiritual knowledge of individuals and communities who have become "othered" within a colonial framework. The paper begins by defining the terms that describe the power dynamics of colonization. Following is a discussion of the impact of colonization on Christian missions. Next, the paper explores the limits of dialogue, revelation, and mutual growth, and finally, it argues the importance of focusing on a more profound experience of the divine. [ABSTRACT FROM AUTHOR]

The profession of nursing has recognized the need for contextual and relational frameworks to inform knowledge development. Two‐Eyed Seeing is a framework developed by Mi'kmaw Elders to respectfully engage with Indigenous and non‐Indigenous knowledges. Some scholars and practitioners, however, are concerned that Two‐Eyed Seeing re‐instantiates dichotomized notions regarding Western and Indigenous knowledges. As dichotomies and binaries are often viewed as polarizing devices for nursing knowledge development, this paper explores the local worldviews in which Two‐Eyed Seeing emerged, proposing that the onto‐epistemological and axiological 'roots' of the framework are antithetical to divisiveness, paradoxically asserting space for the dichotomy to stand. Two‐Eyed Seeing, if understood as a relational, decolonial praxis, could fundamentally change the way nursing scholarship and practice operate by facilitating space for diverse knowledges, ways of being, doing and relating. In this paper, considerations for nursing scholarship and practice, as well as recommendations to support the uptake of Two‐Eyed Seeing are explored. The authors assert that conceptual divisiveness, dichotomization and exclusion can be mitigated if nursing is informed by contextual knowledge, seeks to enact accountable partnerships with Indigenous knowledge holders, and holds the Mi'kmaq worldview upon which the concept developed in positive regard. [ABSTRACT FROM AUTHOR]

Since the World Humanitarian Summit in 2016, debates about the localisation of humanitarian aid have intensified. Dominant discourse focuses on reform, although calls for the broader decolonisation of aid are mounting. This paper examines the impact of neoliberal‐inspired competition that incentivises institutional expansion and clashes with localisation. It introduces the concept of the 'conflict paradox' to illustrate how armed conflict and restricted humanitarian access for international actors can both empower and disempower local and national humanitarian actors (LNHAs). These themes are then demonstrated using case studies of Myanmar, Somalia, and Somaliland, revealing the potential for LNHAs to demand humanitarian system change, as well as the challenges to doing so. The paper concludes that for localisation to progress towards decolonisation, fundamental ideological shifts away from the neoliberal competitive mindset are essential. Notably, there is a need to move from low‐quality localisation (subcontracting) to high‐quality localisation grounded in solidarity and an emancipatory agenda. [ABSTRACT FROM AUTHOR]

This paper provides a review of empirical studies published with a decolonial epistemic approach in psychology. Our goal was to better understand how decolonial approaches are being practiced empirically in psychology, with an emphasis on community‐social psychology. We first discuss the context of colonization and coloniality in the research process as orienting information. We identified 17 peer‐reviewed empirical articles with a decolonial approach to psychology scholarship and discerned four waves that characterize the articles: relationally‐based research to transgress fixed hierarchies and unsettle power, research from the heart, sociohistorical intersectional consciousness, and desire‐based future‐oriented research to rehumanize and seek utopia. Community‐social psychology research with a decolonial approach has the potential to remember grassroots efforts, decolonizing our world. Highlights: This paper reviews 17 empirical studies published with a decolonial epistemology in psychology.Authors discuss colonization and coloniality in the research process as orienting information. We discerned four waves within the empirical work with the potential to uplift decolonial efforts. [ABSTRACT FROM AUTHOR]

International Relations (IR) is a discipline founded upon and shaped by colonialism and Eurocentrism. Its Eurocentric tropes and myths distort the discipline's historiography and its perceptions of why and how it was founded, and for what purpose, such that race and colonialism are eliminated from mainstream discussions of disciplinary history and IR's main themes, concepts, and theories. This is reproduced in both the teaching and research of IR. Focusing on the former, this paper reflects on my experiences as the convenor of a course on colonialism. This is a second year, core course in the Politics and IR program at UNSW Sydney. The explicit purpose of the course is to contribute to decolonising UNSW's Politics and IR curriculum by centring Indigenous perspectives of colonialism and IR, critically interrogating the racism and Eurocentricity of Politics and IR, and exploring how colonialism shaped the world we live in and continues to inform our world and our lived, everyday experiences. This paper explores the concepts and theory informing the pedagogical praxis employed in the course, this praxis itself, and critically reflects on the achievements, challenges, and pitfalls of actively attempting to contribute to decolonising the IR classroom within Australia's settler colonial context. [ABSTRACT FROM AUTHOR]

Tarot use has become increasingly popular in contemporary society. However, unlike the position afforded divination in some cultures, it is not culturally consecrated as a legitimate way of knowing in the so‐called Modern West—in large part, due to the attempted disenchantment of the world by the colonial project of modernity. This paper posits that engagement with tarot divination can be a decolonizing methodology. I explore how divination's dependence on chance, the imagination, and engagement with spirits can heal the Cartesian mental models that underly modernity's hold on our society. Academic writing on divination has, until recently, largely been authored by people who are not also practitioners of divination themselves. Writing as both a scholar and practitioner of tarot, I use the cards as a form of "imaginal research" to directly assist in the creation of this paper—allowing the tarot itself to speak (as much as me speak about it). [ABSTRACT FROM AUTHOR]

How do we decolonize cities? By demanding control over their land and organizing their communities according to ethnic traditions and ancestral ontologies, Afro‐descendant movements in the Americas create territories of life—self‐determined collectives in which people can experience new forms of life. Decolonial authors who have studied these communities define them as a path to decoloniality—a rupture with modern/colonial logics. However, most of the studies focus on communities in rural areas. Why are urban spaces not vital to the debates about decoloniality? Do cities pose specific challenges to the creation of territories of life? This paper explores these questions. Analyzing the urban experience of the African diaspora in the Americas, I argue that urban spaces challenge decoloniality because cities are often represented as the spatial and racial image of Western modernity, as white places of progress and development. I also argue this representation is based on Black people's evisceration. Finally, this paper seeks to contribute to decolonial urban struggles. Thus, I propose an urban decolonial praxis—an analytical lens and a praxis of research committed to decoloniality to explore cities' decolonization through the redefinition of territories of life, the redefinition of what 'being urban' means, and the wide range of urban resistances. [ABSTRACT FROM AUTHOR]

Keywords: decolonisation; indigenous and local knowledge; people's science; scientific knowledge; Western knowledge; hegemony; epistemology; culture; language; methodology; ethics; publishing; orientalism1 EN decolonisation indigenous and local knowledge people's science scientific knowledge Western knowledge hegemony epistemology culture language methodology ethics publishing orientalism1 1121 1126 6 09/14/22 20221001 NES 221001 Introduction Who defines the research objectives of studies on disasters? Decolonisation of knowledge is central to the entire decolonisation project as much as the colonisation of knowledge was the main instrument of colonisation. Knowledge production is no longer confined to hegemonic Western science: decolonisation has advanced to recognise and legitimise all other epistemologies, methodologies, or approaches, including those previously marginalised local, traditional, or indigenous forms of knowledge or knowledge systems. [Extracted from the article]

This paper assesses the literature on "capacity building" through a systematic literature review. Taking concepts as the ontological building blocks of theories, we ask: what is known about the evolution of capacity building as a concept and what can that history tell us about its strengths and weaknesses? To this end, we dig into the conceptual and theoretical underpinnings of capacity building. Through this Foucauldian "archaeological description", we show that capacity building discourse has evolved dialectically, with each new concept emerging to address the failings of earlier concepts. The paper suggests the "new pragmatism" as a theoretical framework to guide a more rigorous and relevant theory and practice of capacity building especially for public administration. Rooted in sensitivity to context and methodological pluralism, the new pragmatism embraces complexity, delivers "best‐fit" rather than "best practice" solutions, and involves researchers and practitioners in decolonial knowledge co‐creation to tackle capacity building challenges. [ABSTRACT FROM AUTHOR]

This paper, a first‐person account, describes a community psychology‐aligned intervention into a precalculus mathematics class at an Hispanic Serving Research Institution. The intervention was designed because the standard precalculus mathematics class had a high failure rate, especially for Latinx students, which was serving as a barrier for declaration of a Science, Technology, Engineering, or Mathematics major. The high failure rate indicates a structural problem that requires a structural intervention. The paper is coauthored with the teaching team, undergraduates who had taken the course, a graduate student who evaluated the class, and a community psychologist. We describe the ways that the new course, the College Math Academy, transformed the social environment through capacity building, providing access to valued resources for historically marginalized groups, facilitating opportunities to critique dominant power structures, prioritizing perspectives and experiences of people of color, and promoting understanding of how various social forces shape culture and values. The course also decentered white educational norms via adapting decoloniality and liberatory practices. In turn, each person describes their experience of the course. We draw on the first‐person accounts to show how they illustrate a transformative, decolonial, and liberatory social environment. We end with implications for how community psychologists can work in their universities to support structural change. Highlights: Changes to Precalculus class to better serve Latinx students.First person account of how structural course change shifted the classroom experience for students.Integration of a decolonial social enviornment intervention into a college math class. [ABSTRACT FROM AUTHOR]

Cultural safety is increasingly recognised as imperative to delivering accessible and acceptable healthcare for First Nations Peoples within Australia and in similar colonised countries. A literature review undertaken to inform the inaugural Caring for Australians with Renal Insufficiency (CARI) guidelines for clinically and culturally safe kidney care for Aboriginal and Torres Strait Islander peoples revealed a timeline of the emergence of culturally safe kidney care in Australia. Thirty years ago, kidney care literature was purely biomedically focused, with culture, family and community viewed as potential barriers to patient 'compliance' with treatment. The importance of culturally informed care was increasingly recognised in the mid‐1990s, with cultural safety within kidney care specifically cited from 2014 onwards. The emergence timeline is discussed in this paper in relation to the five principles of cultural safety developed by Māori nurse Irihapeti Ramsden in Aotearoa/New Zealand. These principles are critical reflection, communication, minimising power differences, decolonisation and ensuring one does not demean or disempower. For the kidney care workforce, culturally safe care requires ongoing critical reflection, deep active listening skills, decolonising approaches and the eradication of institutional racism. Cultural safety is the key to truly working in partnership, increasing Indigenous Governance, respectful collaboration and redesigning kidney care. [ABSTRACT FROM AUTHOR]

Efforts to decentre/decolonize our understanding of capitalist development in the Global South call for more complex and differentiated categories of work that acknowledge the significance of both non‐waged and reproductive labour. These categories would allow us to more clearly 'see' the varying intersections of gender, class and caste within this world of work. Even as the literature on work in the Global South acknowledges the importance of forms of non‐waged work, there is still more work to be done to sufficiently incorporate the labour of social reproduction. In this paper, which emerges from an effort to apply a feminist social reproduction lens in the field, we propose understanding work through four conceptual dyads: waged productive labour, non‐waged productive labour, waged reproductive labour and non‐waged reproductive labour. Through an in‐depth description of three specific cases from a time‐use survey we conducted in rural Punjab, India, we argue not only that all four dyads are required to encompass the world of work but also that this more expansive conceptualization can help us produce richer analyses of the intersections of class, caste and gender. [ABSTRACT FROM AUTHOR]

This article develops both a critique of the Southern criminology project but also argues that a continued focus on the global organization of the economy should sit central in anti‐imperialist social science. Southern criminology, reflective of other trends in 'decolonization', has not placed a sustained critique of domination and exploitation central, viewing decolonization as possible without a radical upending of the global economy. This paper asserts that understanding imperialism through a materialist lens uncovers the structural forces at play in reshaping globally evolving and expansive economic infrastructures which generate and distribute surplus value. To illustrate the importance of this point for anti‐imperialist criminology, we engage with critical logistics studies which successfully shows how transnational projections of power reshape and sustain the global system of production and consumption, with which comes a series of harms and dispossessions. The variegated and fractured social orders which the revolution in circulation have required rearticulating policing, security and criminalization across multiple horizons and locations of social life. In terms of developing critical approaches to Southern criminology, a focus on critical logistics studies offers, by way of example, the possibility of grasping concrete legal orders, criminalization, and oppression central in producing the current regime of neo‐colonial circulation. [ABSTRACT FROM AUTHOR]

Puerto Rico is one of the world's oldest colonies, with thousands of its people dislocated to the United States (U.S.) mainland in the wake of Hurricane Maria and the ongoing economic crisis. However, since the 2019 protests ousting then governor Rosello, Puerto Ricans across the Diaspora are imagining new emancipatory realities, including the possibility of independence. This paper draws on data from the Colonial Mentality Study in New York City (CMS‐NYC, N = 19) to explore how Puerto Ricans in the Diaspora narrativize new political possibilities despite the challenges posed by post‐disaster migration and racial and economic inequality. Using a decolonial psychoanalytic approach, we show how two colonial logics—moving "up and out" of Puerto Rico and "up and in" American capitalism—are textured by discourses of racial inferiority and upward mobility, and illustrate how these are experienced by Puerto Ricans who identify as Multiracial (Multiracial‐Identified Puerto Rican, N = 11), and Puerto Ricans who identify as Black (BIPR, N = 8). Reading our findings in the sociogenic context of race, class, and colonialism in Puerto Rico, and race and class among Puerto Ricans in NYC, we explore how racism toward Puerto Ricans and racism among Puerto Ricans intersect with notions of upward mobility, revealing how anti‐Blackness supports economic inequality in the U.S. mainland alongside with Puerto Rico's colonial situation. Complementing decolonial psychoanalytic theory with the Afro‐Puerto Rican radical tradition, we outline the implications of this research for future scholarship, clinical practice, and political action. [ABSTRACT FROM AUTHOR]

Great Britain's decision to withdraw its forces from Southeast Asia by the mid‐1970s created uncertainty for those living in the region. The potential loss of British presence led Australia to attempt to discourage Britain from leaving, while also recsognising recognising the decision as an opportunity to re‐evaluate Australia's strategic outlook in Southeast Asia and the Pacific. Scholars have treated Asia and the Pacific as two regions with distinct experiences related to withdrawal. Some address changing Anglo‐Australian relations but include little, or no, mention of the Pacific territories. Others, writing about the Pacific, focused more the individual paths taken by each island than on connecting the larger process of decolonisation in the Pacific to the one in Asia. This article pairs Australia's Strategic Basis of Defence papers with documentary evidence across multiple departments in Canberra to understand how British withdrawal from east of Suez connected Australian concerns about security in Southeast Asia and the Pacific Islands. By connecting the two areas through Australian interests, the withdrawal from east of Suez can be understood as a catalyst for Australia's pursuit of a distinctive role within its neighbourhood. [ABSTRACT FROM AUTHOR]

This article provides a conceptual introduction to the second installment of a two‐issue collection of work on decolonial approaches to the psychological study of social issues. Whereas papers in the first installment consider decoloniality as a social issue for psychological study, papers in this second installment consider psychology as a site for decolonial analysis. In this article, we briefly review key concepts from decolonial theory (e.g., the coloniality of modernity, distinct from historical colonialism). We then discuss manifestations of epistemic violence in hegemonic psychology that require intervention. Epistemic violence is (not merely) a matter of epistemic exclusion of racialized others from the knowledge production process, imperialist imposition of white‐washed knowledge products as universal standards without regard to context, or pathologizing forms of explanation that construct racial others as deviants in light of white‐washed standards (i.e., epistemological violence; Teo, 2010). In addition, epistemic violence in psychology includes forms of harm (e.g., zero‐point epistemology and individualist lifeways) associated with its modern/colonial roots. Accordingly, a decolonial approach to the psychological study of social issues may require refusal of the discipline of psychology. [ABSTRACT FROM AUTHOR]

This paper examines data in the public sphere on the global scope of geography's UK Research and Innovation (UKRI) Global Challenges Research Fund (GCRF) projects. Building on decolonial critiques of development research, I argue that geography should frame "the global" of global research as a sphere of ethical choices in research design and practice. The distribution of funded projects in the UKRI Gateway data suggests geographers succeed where they extend on the more worthy aspects of the discipline's Area Studies legacy. The discipline's engagements with early career researchers, international colleagues, and the development sector, however, have potentially been reshaped by the GCRF and thus need closer examination. While the UK government has brought the GCRF programme to a close, further work on these themes should inform the next iteration of global research. The ethical choices that make research global will remain fundamental to equitable design and impact in global development projects, thus scholars in development geography should prepare to make their projects more transparent and accountable. [ABSTRACT FROM AUTHOR]

The 2015 United Nations Sustainable Development Goals (SDGs) are the new global development goals guiding the work of mainstream development actors until 2030. The shift to "sustainable development" marks a response to climate change and constitutes a rebranding of international development as global development, prominently by the UN, World Bank, and IMF. In this paper, I draw from recent fieldwork in Bolivia to question what is being globalised. In response to calls for northern geographers to better attend to new forms of coloniality and knowledge production, I take seriously indigenous agendas for development, land, and sovereignty to critique Agenda 2030 with decolonial territorial agendas and theories of environmental justice. I argue that the implementation of Agenda 2030 has reconfigured the borderlands between international development and indigenous territorial agendas. In a drastic reworking of the "boomerang effect," development infrastructure is being disconnected from anti‐extractive indigenous territorial politics, as the modes of engagement between states, the private sector, and NGOs are reconfigured by the unifying agenda of sustainable development – weakening both indigenous struggles for territorial sovereignty and the environmental remit of the SDGs. An environmental justice perspective locates the case of the Territorio Indígena y Parque Nacional Isiboro (TIPNIS) Secure case within a bigger struggle between local claims to land and global extractive capital, foregrounding that decolonial agendas for territory are entangled with contemporary extractive capitalism. In seeking consensus between states, the private sector, and civil society, the SDGs minimise the sites of conflict that instruct "sustainable development," revealing both a critical weakness of the SDGs and a pathway towards their greater effectiveness. The 2015 United Nations Sustainable Development Goals (SDGs) are the new global development goals guiding the work of mainstream development actors until 2030 and constituting a rebranding of international development as global development, prominently by the UN, World Bank and IMF. In this paper, I draw from recent fieldwork in Bolivia and take seriously indigenous agendas for development, land, and sovereignty, critiquing Agenda 2030 with decolonial territorial agendas and theories of environmental justice. [ABSTRACT FROM AUTHOR]

This paper is a methodological response to the challenge of decolonizing geographical knowledge. It mobilizes post‐ and de‐colonial critiques of geographical knowledge production and conceptual work, suggesting how such work unwittingly disfigures the precise contours of the places and socio‐spatial formations on which geographers work, drawing them into implicit and reductive forms of comparison. Drawing on research and sources from South Asia, the paper moves instead toward more uncertain engagements with, and dispositions to, the production of geographical knowledge; ones attuned to the poetics of planetary difference. The paper speculates on five intellectual and methodological resources, or tactics, aimed toward producing geographical scholarship attuned to the tableaux of heterogeneous and incomparable singularities at large across the world: theory and reading; friction and fragments; translation/untranslatability; abiding by; and poetics. [ABSTRACT FROM AUTHOR]

Connections between people and water have received considerable attention within geographic research. This paper draws on cultural and historical geographies, political ecology and the environmental humanities to extend understandings of the hydrosocial cycle by focusing on the cultural dimensions of society–water relations through the concept of shadow waters. Shadow waters centres attention on the cultures that privilege certain waters while rendering other waters invisible and marginalised. Inspired by Val Plumwood's notion of "shadow places," shadow waters brings to light the way power intersects with cultural practices. We bring this concept of shadow waters into conversation with Indigenous water knowledges. Shadow waters can be conceptualised vertically, with surface water receiving more policy and research attention than ground water, and also horizontally, as some sub‐catchments, uses and values have been ignored or undervalued in macro‐catchment processes. Temporally, in considering the past, complex and contested histories of human–environment relations are often overlooked in favour of simple historical narratives that ultimately reinforce dominant management structures and trajectories. Shadow waters are thus historically created as particular power structures and narratives are reinforced and "normalised" over time. This paper examines shadow waters in southeastern Australia, elucidating the way two rivers are interwoven and co‐determined in cultures of water use in this context. We show how the rethinking of dominant water cultures, made possible by cross‐cultural engagement, generates new possibilities for reconnection, restoration and protection; a different water ethics based on care and responsibility that addresses power relations and injustices. [ABSTRACT FROM AUTHOR]

This paper goes beyond — transcends — "pedagogy as justice," recognizing that justice, particularly in these present times, may not be enough. Its wager is with pedagogies of and for life; pedagogies that plant and cultivate, that push and enable other modes of living, despite the capitalist‐modern‐colonial‐racist system, beyond the system, and in the system's margins, borders, fissures, and cracks. These pedagogies, as Catherine Walsh argues here, are necessarily tied to and constitutive of decolonial(izing) praxis, a praxis that, while not negating justice, takes us beyond it. The argument here is for the pedagogical‐praxistical work being done now, and yet to be done; the actional thought, thoughtful action, and ongoing creation and construction of an otherwise for existence, for dignity, and for life in these times of multiple entwined pandemic‐viruses, including capitalist greed, systemic racism, heteropatriarchy, and existential‐territorial dispossession in which COVID is/was one more thread of the entwine. [ABSTRACT FROM AUTHOR]