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This companion is the first global, comprehensive text to explicate, theorize, and propose decolonial methodologies for art historians, museum professionals, artists, and other visual culture scholars, teachers, and practitioners.Art history as a discipline and its corollary institutions - the museum, the art market - are not only products of colonial legacies but active agents in the consolidation of empire and the construction of the West. The Routledge Companion to Decolonizing Art History joins the growing critical discourse around the decolonial through an assessment of how art history may be rethought and mobilized in the service of justice - racial, gender, social, environmental, restorative, and more. This book draws attention to the work of artists, art historians, and scholars in related fields who have been engaging with disrupting master narratives and forging new directions, often within a hostile academy or an indifferent art world. The volume unpacks the assumptions projected onto objects of art and visual culture and the discourse that contains them. It equally addresses the manifold complexities around representation as visual and discursive praxis through a range of epistemologies and metaphors originated outside or against the logic of modernity. This companion is organized into four thematic sections: Being and Doing, Learning and Listening, Sensing and Seeing, and Living and Loving.The book will be of interest to scholars working in art history, visual culture, museum studies, race and ethnic studies, cultural studies, disability studies, and women's, gender, and sexuality studies.

Ethos is a radical critique of Eurocentrism. In it, Ahmad Kasravi unleashes a scathing attack on Europe's self-perceived superiority as well as on Eastern promoters of the idea. Kasravi proceeds to outline the ills of post-Enlightenment European civilization: imperialism, colonialism, capitalism, Orientalism. Embedded in Europe's notions of “progress,” these phenomena have in reality brought about social Darwinism, racism, war-mongering, materialism, mindless consumerism, inequality and immorality in the world. Disputing the rationality or civility of these Western tokens, Kasravi warns Euro-enthusiasts in his country of the consequences of wholesale Westernization and instead advocates for a vernacular modernity premised on the noble virtues of Iranian culture and of rationalist Islam. In the process, Kasravi created the theoretical framework and the lexicon which many of his other works build upon, and which generations of other Iranian intellectuals of various persuasions would draw on. Placed in the context of similar polemical works from the global South, Ethos's import transcends the Iranian setting. It presents an embryonic articulation of post-colonial discourse which would, decades later, come to maturity and international recognition in the works of Edward Said and others.

This book explores the reproduction of colonialism at the International Criminal Court (ICC) and examines international criminal law (ICL) vs the black body through an immersive format of art, music, poetry, and architecture and post-colonial/critical race theory lens.Taking a multi-disciplinary approach, the book interrogates the operationalisation of the Rome Statute to detail a Eurocentric hegemony at the core of ICL. It explores how colonialism and slavery have come to shape ICL, exposing the perpetuation of the colonial, and warns that it has ominous contemporary and future implications for Africa. As currently envisaged and acted out at the ICC, this law is founded on deceptive and colonial ideas of ‘what is wrong'in/with the world. The book finds that the contemporary ICL regime is founded on white supremacy that corrupts the law's interaction with the African. The African is but a unit utilised by the global elite to exploit and extract resources. From time to time, these alliances disintegrate with ICL becoming a retaliatory tool of choice. What is at stake is power, not justice. This power has been hierarchical with Eurocentrism at the top throughout modern history. Colonialism is seen not to have ended but to have regerminated through the foundation of the ‘independent'African state. The ICC reproduces the colonial by use of European law and, ultimately, the over-representation of the black accused. To conclude, the book provides a liberated African forum that can address conflicts in the content, with a call for the end of the ICC's involvement in Africa. The demand is made for an African court that utilises non-colonising African norms which are uniquely suited to address local conflicts.Multidisciplinary in nature, this book will be of great interest to students and scholars of international criminal law, criminal justice, human rights law, African studies, global social justice, sociology, anthropology, postcolonial studies, and philosophy.

The United Nations claims to exist in order to maintain international peace and security, providing a space within which all states can work together. But why, then, does the UN invoke its responsibility to protect through humanitarian intervention in some instances but not others? Why is it that five states have the power to decide whether or not to intervene? This book challenges the dominant narrative of the UN as an institution of equality and progress by analyzing the colonial origins of the organization and revealing the unequal power relations it has perpetuated.Harsant argues that the United Nations is unable to fulfill its claims around the protection of international peace and security due to its very structure and the privilege of certain states. Moreover, through a rigorous examination of the history of the UN and how those structures came to be, she argues that the privilege afforded to these states is the result of power relations established through the colonial encounter. In order to understand the pressing contemporary issues of how the United Nations operates, particularly the Security Council, this book discusses issues of power and sovereignty by de-silencing the narratives of resistance and reconstructing a history of the United Nations that takes this colonial and anti-colonial relationship into account. This is a bold challenge to the eurocentrism that dominates International Relations discourse and a call to better understand the colonialism's role in preserving the existing global order.

In this book, Michael Murphy argues that if cosmopolitanism is to remain critical and relevant, rather than set out another grand project, what is required is a process of critique and cooperation. At the level of inter-cultural exchange, this requires understanding the encounter with the Other as a mutual phase of development and holds out the potential to rejuvenate world philosophies.Through this process the cosmopolitan imagination emerges from a dialogue between global traditions of relational sociologies on matters of common concern. The second stage of the book applies this methodology to provide a radical account of being and acting in the world. This will be achieved through engaging in conversation with the works of the critical theorist Gerard Delanty, the decolonial theorist Walter Mignolo, and the Buddhist, Confucian, and phenomenological inspired work of Watsuji Tetsurō. In providing a move away from abstractions and ideals to instead focus on injustices and the everyday life, Murphy uncovers an independent source for political legitimacy not defined by the rationality of the state or dependent on the ideals of Western philosophy. Part of this investigation also reveals a post-individual account of agency as an enactive being. Emphasising agency as becoming has the potential to allow us to reimagine the relationship between the self and the institutions of democracy. The main themes of this book are eurocentrism, critical cosmopolitanism, post-individual subjectivity and democracy.

Harald Fischer-Tiné zeigt in seinem Essay die Grenzen der in der Wissenschaftsgeschichte lange verbreiteten eurozentrischen Diffusionsmodelle auf und demonstriert, dass wissenschaftliches Wissen kein topographisch lokalisierbares Zentrum besaß – auch nicht im scheinbar so eindeutig von der Dominanz des Westens geprägten ›kolonialen‹ 19. Jahrhundert. Konkret wird das praktische Potenzial neuer historischer Perspektiven aus Globalgeschichte und new imperial history für eine Bereicherung der Wissensgeschichte anhand eines Beispiels aus der Geschichte der Medizin fruchtbar gemacht: der Genese der westlichen (Kolonial-)Medizin in Britisch-Indien sowie der gleichzeitig stattfindenden Transformation lokaler südasiatischer Heiltraditionen. Wie Fischer-Tiné argumentiert, entstand in beiden Fällen ein von Anleihen und Übersetzungen geprägtes ›Pidgin-Wissen‹, das sich einer eindeutigen geographischen, kulturellen oder ethnischen Verortung entzieht.

The book presents a possible way of reading and re-writing the Eurocentrism of International Relations. The method proposed to re-write histories of the manifestations and criticisms of Eurocentrism is through ‘connected histories'. The first section of the book focuses on manifestations of Eurocentrism in and through disciplinary formations and geopolitical contexts. This section explores the ‘field of IR'as a problematic unit that already assumes a coloniality of power. It questions the existence of ‘fields of study'and the borders between them by examining the permeability between history and IR, and highlighting how Eurocentric assumptions about world politics are reproduced in the different ‘fields'. The second section of the book focuses on criticisms of Eurocentrism in and through disciplines and geopolitical contexts. This setion explores the different ways in which theoretical strategies criticizing Eurocentrism were formulated in conversation with each other across disciplines and geopolitical contexts.

The conviction that we all have, possess or inhabit a discrete culture, and have done so for centuries, is one of the more dominant default assumptions of our contemporary politico-intellectual moment. However, the concept of culture as a signifier of subjectivity only entered the modern Anglo-U.S. episteme in the late nineteenth century. Culture and Eurocentrism seeks to account for the term's relatively recent emergence and movement through the episteme, networked with many other concepts – nature, race, society, imagination, savage, and civilization– at the confluence of several disciplines. Culture, it contends, doesn't describe difference but produces it, hierarchically. In so doing, it seeks to recharge postcoloniality, the critique of eurocentrism.