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This lead article in a JCMS symposium marking 20 years of normative power provides a prospective intervention into thinking through the rest of the century by taking the language of Arrival, the 2016 speculative fiction film based on Ted Chiang's 1998 short ‘Story of Your Life’ and applying it to normative power by double-decolonising the anthropocentrism of capitalist culture and Eurocentrism in order to arrive at planetary politics. The article will first reflect on the 20-year development of the normative power approach to arrive at a language of comprehension. The subsequent sections will then set out a mode of simultaneous awareness, a medium of sharing relationships and a means for action in concert found in the normative power approach before concluding on how planetary symbiosis is the story of our lives.

Denna kandidatuppsats studerar mångfaldsdiskursen i nationella läroplansdokument (Lgr22) och i relation till skollagstiftning. Detta genom kritisk diskursanalys (CDA), med grund i Norman Faircloughs diskursförståelse samt Jacques Derridas dekonstruktion genom Giovanna Borradoris modell. Även inslag av kritisk lingvistik förekommer när ordsamförekomster studeras. Det teoretiska ramverket omfattar diskursteori samt eurocentrism och kritisk syn på mångfald, vilket betonar arbetets IMER-positionering. Resultatet kodas utifrån identifierande begrepp och presenteras i teman: mångfald, kultur och "vårt samhälles gemensamma värderingar". Analysen påvisar att mångfaldsdiskursen i Lgr22 beskriver en ”kulturell mångfald” samt framkommer kopplingar till eurocentrism genom läroplansskrivelser som betonar ”det västerländska” nästan synonymt med ”det svenska”. Därefter skildras identifierade samband av kultur, diskurs och eurocentrism i en egen modell. I relation till skollagstiftning framkommer både lik- samt olikheter i innehåll, vilket även analyseras vidare., This bachelor's thesis studies the diversity discourse in Swedish national curriculum documents (Lgr22) and in relation to school legislation. This through critical discourse analysis (CDA), based on Norman Fairclough's understanding of discourse and Jacques Derrida's deconstruction through Giovanna Borradori's model. Elements of critical linguistics are also present when word collocations are studied. The theoretical framework includes discourse theory as well as Eurocentrism and critical view of diversity, which emphasizes the IMER positioning of the work. The results are coded based on identifying terms and presented in themes: diversity, culture and "the common values of our society". The analysis shows that the diversity discourse in Lgr22 describe a "cultural diversity" and connections to Eurocentrism emerge through curriculum writings that emphasize "the West" almost synonymously with "the Swedish". Further on, identified conjunctions of culture, discourse and Eurocentrism are portrayed in an own model. In relation to school legislation, there are both similarities and differences in content, which are analyzed further.

Kritik riktad mot västerländska skolsystem som reproducerande av postkoloniala strukturer i form av euro- och etnocentrism har länge varit på agendan. Mekonnen Tesfahuney (1999) kritiserar utbildningssystemen för dess inrättande av monokulturella skolor inom vilka postkoloniala strukturer upprätthålls. I Finland har kritiken riktats mot läroplanen för att vara reproducerande av samma strukturer vilket även uppmärksammats i media. Syftet med denna studie är att diskutera hur postkoloniala strukturer gör sig bekända i elevers resonemang kring frågor om hållbar utveckling i de nationella proven i geografi för årskurs 9. För att gå till väga med detta har en diskursanalys av insamlade elevsvar från arkiven vid Blåsenhus genomförts. Resultatet visar att elevernas resonemang i stora drag påverkas av hur provfrågan är formulerad samt vilka perspektiv och nyckelord de förväntas utgå ifrån. Således är det ofta förekommande att eleverna visar tecken på eurocentriska tankegångar på grund av provfrågans polariserande natur. Däremot kan det även utläsas tendenser till ett euro- och etnocentriskt resonemang i frågor där eleverna inte tilldelats dessa perspektiv. Tidigare forskning har visat att hur provfrågans formulering kan utgöra en framgångsfaktor för ett utvecklat svar när de aktiveras emotionellt genom dagsaktuell och historiskt relevant information om diverse samhällsproblematik.

The increased multiculturalism and globalization in both Sweden and Swedish classrooms poses new demands on history education. This knowledge overview aims to answer questions regarding Eurocentrism, one in which we dive into the consequences of the eurocentric history view and the other where we look into alternative methods to work with or against Eurocentrism in history education. The Methods to execute this knowledge overview was through a systematic search for relevant research, in which the databases Swepub och Google Scholar was used. The collected material was also supplemented with material given by a professor at Malmö University. The result in this overview conveys that there is in fact an eurocentric view in the Swedish curriculum and in history textbooks, which reflects the education that some teachers conduct. It leads to limited history knowledge and therefore are the pupils not given an equitable education. Furthermore, the presence of Eurocentrism in history education leads to structural discrimination and symbolic violence against students of ethnic backgrounds other than Swedish, as their own experiences and identities are disregarded and excluded. Regarding the second question, research outlines various methods for teachers to address and approach Eurocentrism in education. These methods tackle Eurocentrism differently, including approaches like historical self-reflection and incorporating additional narratives. Most of the methods have their own set of pros and cons, requiring adaptation based on the student composition within the classroom.

Esta tesis se basa en la premisa de que la Globalización, a pesar de su aparente objetivo de promover la diversidad cultural, trae consigo una serie de prejuicios heredados de la época colonial, que se proyectan sobre los artistas no occidentales y sus prácticas. Así, en lugar de enriquecer la diversidad de códigos estéticos, transforma las obras de los y las artistas no occidentales en un instrumento de estudio antropológico centrado en la diferencia. La investigación, centrada en la inclusión de la creación artística árabe contemporánea en el mundo del arte y las expectativas que se proyectan sobre ella, analiza las razones implícitas de la falta de consideración de la individualidad de las experiencias artísticas árabes y la insistencia en la perspectiva etnográfica de grupo, que concibe al Otro como un concepto abstracto e indefinido. También se exploran las circunstancias en las que, aún hoy, las obras de arte producidas por artistas árabes se continúan considerando como meros documentos históricos, testimonios destinados a proporcionar al espectador occidental información objetiva sobre lo que ocurre fuera de su espacio de control. Se trata de un "Oriente" imaginario cuya civilización se ha concebido históricamente como hostil a Occidente y a sus valores. Nuestra tesis pretende así desafiar la coyuntura tradicional en la que el artista árabe suele considerarse un testigo, obligado a contar historias sobre el Mundo Árabe y a producir obras que respondan a las expectativas orientalistas, en gran medida fomentadas por los medios de comunicación. Más allá de la mera problematización, nuestro principal objetivo es formular soluciones imaginativas e innovadoras. Así desde el ámbito y la visión de las Bellas Artes, pretendemos explorar otras formas de contar la Historia del Arte y desarrollar fórmulas emancipadas del esencialismo eurocéntrico que tengan en cuenta la relación entre cultura y poder y que den voz a artistas cuyas trayectorias y obras sólo se han analiza, This thesis is based on the premise that Globalisation, despite its apparent aim of promoting cultural diversity, brings with it a series of prejudices inherited from the colonial era, which are projected onto non-Western artists and their practices. Thus, instead of enriching the diversity of aesthetic codes, it transforms the works of non-Western artists into an instrument of anthropological study centred on difference.Focusing on the inclusion of contemporary Arab artistic creation in the art world and the expectations projected upon it, the research analyses the implicit reasons for the lack of consideration of the individuality of Arab artistic experiences and the insistence on the ethnographic group perspective, which conceives of the Other as an abstract and undefined concept. It also examines the circumstances under which works of art produced by Arab artists are still regarded today as mere historical documents, testimonies intended to provide the Western viewer with objective information about what is happening outside his or her space of control. This is an imaginary 'East' whose civilisation has historically been conceived as hostile to the West and its values.Our thesis thus seeks to challenge the traditional conjuncture in which the Arab artist is often seen as a witness, obliged to tell stories about the Arab World and to produce works that respond to Orientalist expectations, largely fostered by the media. Beyond mere problematisation, our main aim is to formulate imaginative and innovative solutions. Thus, from the sphere and vision of the Fine Arts, we aim to explore other ways of narrating Art History, to develop formulas emancipated from Eurocentric essentialism, to take into account the relationship between culture and power, and to give a voice to artists whose careers and works have only been superficially analysed and represented.Finally, we stress the importance of building a decolonial collective consciousness that allows for a deeper and m

This paper critically analyses William Shakespeare’s last play The Tempest from the perspective of postcolonial criticism. It reimagines and revisits individual agency and humanity of the character Caliban who is being demonized, dehumanized and enslaved by the colonial intruder, Prospero in his Eurocentric view of the Orient. By interrogating the dominant position of Prospero as a colonizer and the subordinated position of Caliban as a colonized Other, the paper unfolds the nature of the hegemonic discourse i.e. the colonizer’s language by which Caliban constructs his identity and act of resistance by suppressing his former self and his native language. By questioning the traditional Christian humanistic approach to the play as an allegory of creative power that brings reconciliation and forgiveness, postcolonial scholarship views the play as an allegory of European colonization and the imposition of Eurocentric ideology on the non-Europeans. Far from making a mere division between the elevated and noble side of nature and the brutish side of nature, the play is more concerned with colonial power, Eurocentric construction of savagery and colonized Other, and the function of a dominant culture in the representation of everything in term of binary opposition-Western and non-Western world and superior and inferior. The postcolonial critical approaches of Edward Said, Homi K. Bhabha and Frantz Fanon are used in the paper. Finally, the paper using the close textual analysis attempts to draw attention to the dynamics of uneven cultural representations and power relations devised by the dominant Eurocentric discourses in terms of place, race, culture, identity and language. It explores the Eurocentric epistemologies that legitimize the imperial conquest and domination of distant territories and their native peoples and ignore their socio-cultural values from a single perspective by portraying them in a negative and stereotypical way.

This paper critically analyses William Shakespeare’s last play The Tempest from the perspective of postcolonial criticism. It reimagines and revisits individual agency and humanity of the character Caliban who is being demonized, dehumanized and enslaved by the colonial intruder, Prospero in his Eurocentric view of the Orient. By interrogating the dominant position of Prospero as a colonizer and the subordinated position of Caliban as a colonized Other, the paper unfolds the nature of the hegemonic discourse i.e. the colonizer’s language by which Caliban constructs his identity and act of resistance by suppressing his former self and his native language. By questioning the traditional Christian humanistic approach to the play as an allegory of creative power that brings reconciliation and forgiveness, postcolonial scholarship views the play as an allegory of European colonization and the imposition of Eurocentric ideology on the non-Europeans. Far from making a mere division between the elevated and noble side of nature and the brutish side of nature, the play is more concerned with colonial power, Eurocentric construction of savagery and colonized Other, and the function of a dominant culture in the representation of everything in term of binary opposition-Western and non-Western world and superior and inferior. The postcolonial critical approaches of Edward Said, Homi K. Bhabha and Frantz Fanon are used in the paper. Finally, the paper using the close textual analysis attempts to draw attention to the dynamics of uneven cultural representations and power relations devised by the dominant Eurocentric discourses in terms of place, race, culture, identity and language. It explores the Eurocentric epistemologies that legitimize the imperial conquest and domination of distant territories and their native peoples and ignore their socio-cultural values from a single perspective by portraying them in a negative and stereotypical way.

The Law “Ley 1/2023, de 20 de febrero, de Cooperación para el Desarrollo Sostenible y la Solidaridad Global”, states that the "process (of globalisation) blurs the traditional North-South and donor-recipient division". However, this legal text maintains the categories that have structured cooperation policies in recent decades, such as "developing country" or "recipient countries". Rethinking these categories, this article analyses the idea of reciprocity and gathers different perceptions of Basque international cooperation agents on this issue, in the search for answers to the question: why is reciprocity not a characteristic element of international development cooperation?, La Ley 1/2023, de 20 de febrero, señala que el “proceso (de globalización) desdibuja la tradicional divisoria entre Norte-Sur y donante-receptor”. Este texto legal mantiene, en cambio, las categorías que estructuran las políticas de cooperación en las últimas décadas, como “país en desarrollo” o “países destinatarios”. Repensando estas categorías, este artículo analiza la idea de reciprocidad y recoge distintas percepciones de los agentes de la cooperación vasca sobre este tema, en la búsqueda de respuestas a la pregunta: ¿por qué la reciprocidad no es un elemento característico de la cooperación internacional al desarrollo?, La loi “Ley 1/2023, de 20 de febrero, de Cooperación para el Desarrollo Sostenible y la Solidaridad Global”, affirme que le "processus (de la globalisation) brouille les clivages traditionnels Nord-Sud et donateurs-bénéficiaires". Par contre, ce texte juridique maintient les catégories qui ont structuré les politiques de coopération internationale au cours des dernières décennies, telles que "pays en développement" ou "pays bénéficiaires". En repensant ces catégories, cet article analyse l'idée de réciprocité et recueille les différentes perceptions des agents de la coopération internationale basque sur ce sujet, à la recherche de réponses à la question : pourquoi la réciprocité n'est-elle pas un élément caractéristique de la coopération internationale pour le développement ?

Eurocentrism is criticized in many academic fields, such as International Relations, History,and many other social science fields. Over the last decades, numerousscholars demonstrated relationships between inequalities and Eurocentric approaches towards many regional studies. Many scholars whose origins are from the Middle East have cited postcolonial literature, such as Said’s criticismof Orientalism, as examples of dominant Euro-centric perspectives. Others cited problems of dominant perspectives in social sciences of being Euro-centric, notably, Wallerstein (1997). Therefore, Eurocentric view, narrowing alternativist perspectives can become a problem in the aimed universality. This article does not intend to criticize the critiques of Euro-centric perspectives but rather caution on pitfalls of reactionary approaches to Eurocentric malaise. The discussion is centered on rhetoric that often criticizesOrientalism,to the expense of not contributing viable alternativestosocial development. The article takes a threefold approach. First, Euro-centrism in IR, particularly IR Theory, and mainstream History and Social Sciences, in general, arediscussed. The second part focuses onOrientalism and Postcolonial literature and warns on reactionary pitfalls. The third part emphasizes the importance of universalism in literature, arts, and sciences. In order to emphasize universalism, the difference of authors such as Amin Maalouf isprovided as examples of those who raised awareness and alternative perspectives from the MENA regions without necessarily taking a reactionary approach. The conclusion discusses the analysis and makes recommendations., Avrupamerkezcilik akademik alanda, Uluslararası İlişkiler, Tarih ve diğer sosyal bilim disiplinlerinde eleştirilmektedir. Son yıllarda, çok sayıda bilim insanı, birçok bölgesel çalışmaya yönelik eşitsizlikler ile Avrupamerkezci yaklaşımlar arasındaki ilişkileri ortaya koydu. Orta Doğu kökenli birçok akademisyen, Said'in Oryantalizm eleştirisi gibi sömürge sonrası literatürü baskın Avrupamerkezci bakış açılarına örnek olarak gösterdi. Diğerleri, özellikle Wallerstein (1997), sosyal bilimlerde Avrupamerkezci olmakla ilgili baskın bakış açılarının sorunlarını dile getirdiler. Bu nedenle Avrupamerkezcilik, farklı bakış açılarını daraltıp sınırlandırarak arzu edilen evrenselliğe ulaşılması bakımından bir sorun teşkil etmektedir. Bu makale, Avrupa-merkezci bakış açılarının eleştirilerini eleştirmeyi değil, daha çok gerici yaklaşımların tuzaklarına dikkat çekmeyi amaçlamaktadır. Tartışma, sosyal gelişime uygulanabilir alternatif oluşturamama pahasına, oryantalizmi eleştirme retoriği üzerine odaklanmaktadır. Makale üç yönlü bir yaklaşım benimsemektedir. İlk olarak, Uluslararası İlişkiler’de Avrupa-merkezcilik ile kısmen Uluslararası İlişkiler Teorisi ve genel olarak ana akım Tarih ve Sosyal Bilimler tartışılmaktadır. İkinci bölüm, Oryantalizm ve Post-Sömürge edebiyatına odaklanır ve gerici tuzaklar konusunda uyarıda bulunur. Üçüncü bölüm, bilimde evrenselciliğin önemini vurgulamakta ve Amin Maalouf gibi yazarların farkını, MENA bölgelerinden ille de gerici bir yaklaşım benimsemeden farkındalık ve alternatif bakış açıları yaratmaya çalışmanın örnekleri olarak ortaya koymaktadır. Sonuç bölümünde ise analiz tartışılıp ve önerilerde bulunulmuştur.

In a recent article, Maria Eriksson Baaz and Swati Parashar1 trace the continued salience of Eurocentrism in critical International Relations (IR), demonstrating how the 'master's outlook' continues to stifle the study of global politics; they ultimately encourage an unsettling and even implosion of the discipline. Starting from this proposed 'implosion' of critical IR, this article reflects on our hopes, as two current PhD candidates and one early career researcher in global politics, for teaching and learning in this future world. We begin by reflecting on our own complicity in reproducing the Western-centrism of the discipline and consider how this discomfort can be used productively. The article then considers the radical potential of the classroom and the necessity of empathetic, collaborative inquiry to the future of the discipline of global politics. We advocate for an IR which is imaginative, relational, messy, and vulnerable - and are hopeful about how this may animate a meaningful and sustainable implosion. Embracing our discomfort and the possibility of failure, we hope to contribute to the ongoing 'unsettling' of academia from the standpoint of incipient feminist scholars and hopeful early-career teachers.

Eurocentrism is criticized in many academic fields, such as International Relations, History,and many other social science fields. Over the last decades, numerousscholars demonstrated relationships between inequalities and Eurocentric approaches towards many regional studies. Many scholars whose origins are from the Middle East have cited postcolonial literature, such as Said’s criticismof Orientalism, as examples of dominant Euro-centric perspectives. Others cited problems of dominant perspectives in social sciences of being Euro-centric, notably, Wallerstein (1997). Therefore, Eurocentric view, narrowing alternativist perspectives can become a problem in the aimed universality. This article does not intend to criticize the critiques of Euro-centric perspectives but rather caution on pitfalls of reactionary approaches to Eurocentric malaise. The discussion is centered on rhetoric that often criticizesOrientalism,to the expense of not contributing viable alternativestosocial development. The article takes a threefold approach. First, Euro-centrism in IR, particularly IR Theory, and mainstream History and Social Sciences, in general, arediscussed. The second part focuses onOrientalism and Postcolonial literature and warns on reactionary pitfalls. The third part emphasizes the importance of universalism in literature, arts, and sciences. In order to emphasize universalism, the difference of authors such as Amin Maalouf isprovided as examples of those who raised awareness and alternative perspectives from the MENA regions without necessarily taking a reactionary approach. The conclusion discusses the analysis and makes recommendations., Avrupamerkezcilik akademik alanda, Uluslararası İlişkiler, Tarih ve diğer sosyal bilim disiplinlerinde eleştirilmektedir. Son yıllarda, çok sayıda bilim insanı, birçok bölgesel çalışmaya yönelik eşitsizlikler ile Avrupamerkezci yaklaşımlar arasındaki ilişkileri ortaya koydu. Orta Doğu kökenli birçok akademisyen, Said'in Oryantalizm eleştirisi gibi sömürge sonrası literatürü baskın Avrupamerkezci bakış açılarına örnek olarak gösterdi. Diğerleri, özellikle Wallerstein (1997), sosyal bilimlerde Avrupamerkezci olmakla ilgili baskın bakış açılarının sorunlarını dile getirdiler. Bu nedenle Avrupamerkezcilik, farklı bakış açılarını daraltıp sınırlandırarak arzu edilen evrenselliğe ulaşılması bakımından bir sorun teşkil etmektedir. Bu makale, Avrupa-merkezci bakış açılarının eleştirilerini eleştirmeyi değil, daha çok gerici yaklaşımların tuzaklarına dikkat çekmeyi amaçlamaktadır. Tartışma, sosyal gelişime uygulanabilir alternatif oluşturamama pahasına, oryantalizmi eleştirme retoriği üzerine odaklanmaktadır. Makale üç yönlü bir yaklaşım benimsemektedir. İlk olarak, Uluslararası İlişkiler’de Avrupa-merkezcilik ile kısmen Uluslararası İlişkiler Teorisi ve genel olarak ana akım Tarih ve Sosyal Bilimler tartışılmaktadır. İkinci bölüm, Oryantalizm ve Post-Sömürge edebiyatına odaklanır ve gerici tuzaklar konusunda uyarıda bulunur. Üçüncü bölüm, bilimde evrenselciliğin önemini vurgulamakta ve Amin Maalouf gibi yazarların farkını, MENA bölgelerinden ille de gerici bir yaklaşım benimsemeden farkındalık ve alternatif bakış açıları yaratmaya çalışmanın örnekleri olarak ortaya koymaktadır. Sonuç bölümünde ise analiz tartışılıp ve önerilerde bulunulmuştur.

As far too many intellectual histories and theoretical contributions from the ‘global South’ remain under-explored, this volume works towards redressing such imbalance. Experienced authors, from the regions concerned, along different disciplinary lines, and with a focus on different historical timeframes, sketch out their perspectives of envisaged transformations. This includes specific case studies and reflexive accounts from African, South Asian, and Middle Eastern contexts. Taking a critical stance on the ongoing dominance of Eurocentrism in academia, the authors present their contributions in relation to current decolonial challenges. Hereby, they consider intellectual, practical and structural aspects and dimensions, to mark and build their respective positions. From their particular vantage points of (trans)disciplinary and transregional engagement, they sketch out potential pathways for addressing the unfinished business of conceptual decolonization. The specific individual positionalities of the contributors, which are shaped by location and regional perspective as much as in disciplinary, biographical, linguistic, religious, and other terms, are hereby kept in view. Drawing on their significant experiences and insights gained in both the global north and global south, the contributors offer original and innovative models of engagement and theorizing frames that seek to restore and critically engage with intellectual practices from particular regions and transregional contexts in Africa, South Asia, and the Middle East.

Das Buch des antikolonialen Theoretikers Frantz Fanon "Der Schleier" wurde erst nach seinem Tod nach einem früheren Manuskript herausgegeben. Darin philosophiert er über den Schleier und seine revolutionäre Rolle während des Unabhängigkeitskampfes. Im Europa der Gegenwart gibt es eine ähnliche Debatte über muslimische Frauen und ein Kopftuchverbot. Deshalb stellt diese Rezension die Frage, ob auch in den aktuellen Diskussionen neokoloniale Ideen beobachtet werden können.

Syfte med den här studien analyserar hur svenska historieböcker framställer Östasien, östasiater och deras historia. Studien inramas inom de postkolonialistiska studierna med särskilt referens till begreppet Orientalism som definierades av forskaren Edward W. Said. Studien använder innehållsanalys och Foucaults maktdiskursanalys som metoder för att framhäva eurocentriska dramaturgi och orientalistiska begrepp och framställningar som används i historieböckerna. Resultatet visar att orientalismen är fortfarande närvarande i historieböckerna, även om inte i samma utsträckning i alla serier och i mindre utsträckning i nyare publikationer., The purpose of this study is to analyse how Swedish history books portray East Asia, East Asians and their history. The study is framed within post-colonial studies with particular reference to the concept of Orientalism as defined by the researcher Edward W. Said. The study uses content analysis and Foucault´s power of discourse as methods to highlight Eurocentric dramaturgy and Orientalist concepts and representations used in the history books. The result shows that Orientalism is still present in the history books, although not to the same extent in all series and to a lesser extent in more recent publications.

In contrast to the field of global studies, which has seen spectacular expansion and institutionalisation since the turn of the twenty-first century, there have to date been only a few attempts to promote or institutionalise global humanities as a field of study or research. Moreover, even though several disciplines in the humanities have undergone global turns in recent years, the humanities, with the exception of a certain brand of global history, are not prominent within the field of global studies. Against this background, this article surveys the various attempts that have been made in recent years to promote the concept of global humanities in the form of international scholarly networks, departments, and study programs, and the handful of attempts to sketch the outlines of a research agenda for global humanities. The strengths and limitations of the current approaches are discussed, and the articles advocating the notion of global humanities as a field or framework of research are brought into conversation with one another. Some common themes are identified in the literature on global humanities to date, such as the ambition for the field to be globally inclusive, critical, and transdisciplinary. Building on the recent global turns in some of the humanities disciplines and the steps that have been taken to purge these of traditional national and Eurocentric biases, global humanities should aim to develop frameworks of analysis that can be used to study all cultural expressions of humankind and to foster intercultural dialogue and understanding. Such an undertaking goes beyond the study of modern globalisation, which is the subject matter of global studies.

I läroplanen för gymnasieskolan från 2011 står det att undervisningen ska bidra till att elevers identitet kan relateras till det globala samt att skolan ska utgå från ett internationellt perspektiv. Däremot menar en rad forskare att historieundervisningen tenderar att vara eurocentrisk. Om utbildningen då utgår från ett eurocentriskt perspektiv, går inte detta emot läroplanens mål och uppdrag? Denna kunskapsöversikts syfte är därmed att presentera forskning gällande det svenska högstadiets och gymnasiets koppling till eurocentrism. För att bemöta detta syfte utgår kunskapsöversikten från två frågeställningar. På vilka sätt är historieundervisningen eurocentrisk? Och hur kan vi arbeta emot eurocentrism? Materialet som används har vi funnit via systematiska sökningar i digitala databaser samt en kompletterande sökning. Alla källor förutom Jan Löfströms avhandling utgår från den svenska skolan. I kunskapsöversiktens resultat presenteras innehållsanalyser, intervjuer med lärare, elever och läromedelsförfattare samt innehållsanalyser och kvantitativa studier av representation i läroböcker. I resultatet framhävs det att den svenska läroplanen har otydliga riktlinjer angående mångkulturell och interkulturell undervisning. Lärare anser dessutom att dem inte har resurser eller tid till att arbeta med dessa former av undervisning. Svenska läromedel ger ett eurocentriskt perspektiv på historia och utgår från en frekvent andrafiering av andra kulturer. I resultatet presenteras även potentiella sätt att motarbeta eurocentrism. Genom att aktivt arbeta med begrepp som historiemedvetande, pluralism, utmanande av metaberättelser och dekonstruktion kan undervisningen röra sig ifrån det västeuropeiska metanarrativet. Vidare forskning inom kunskapsområdet hade kunnat innefatta en bredare uppfattning av kultur, utöver ett perspektiv baserat på geografisk härkomst.

This study aims to problematize racialized and sexualized discursive constructions of the"immigrant" within the political conversation in Sweden. Discursive constructions of the“immigrant” often depict the “immigrant” through words such as "child marriage", "rape" orother implied meanings of patriarchal gender relations. Thus, the discursive constructions of"immigrants" construct and reproduce both racialized and sexualized images of the"immigrant". These depictions are problematic especially when they, as categories, becomefixed or are used to legitimize oppression. The empirical material, that consists ofparliamentary debates november and december 2015 as well as march and april 2022, isstudied through an application of discourse theory as well as a collection of postcolonial andfeminist theories about how sexualization and racialization are produced and reproduceddiscursively. The study concludes that the "immigrant" is often depicted through aEurocentric perspective as “the other” in relation to the west. These constructions of “us” and“them” are often based upon racialized and sexualized constructions of the “immigrant”.These findings align with the previous studies within the field. The main contribution of thisstudy is an empirically proven connection between discursive constructions of the"immigrant" and racialized and sexualized representations of them.

Recent studies have shown how social media platforms provide online spaces for people to express negativity and hate towards refugees, especially those who fled during the refugee crisis of 2015. With a theoretical framework of postcolonialism, orientalism, eurocentrism and a linguistic power perspective this study examines whether the same applies to Ukrainian refugees that fled during the Russian-Ukrainian war that started in February of 2022. The aim is to ascertain how both the groups of refugees that fled during the refugee crisis and the Russian-Ukrainian war were constructed by Swedish Facebook users. Through critical discourse analysis 61 comments written on the Swedish newspaper Expressen's Facebook page were analyzed in this study. The results show how six out of seven discourses contributed to the construction of a negative image of refugees that fled during the refugee crisis. The most common discourse show how they constantly were being mistrusted and accused of lying as opposed to the Ukrainian refugees who were constructed in a more positive manner. There was a presence of eurocentrism and the “Us” and “Them” construction in the comments. Refugees that fled during the refugee crisis constantly were being distanced while Ukrainian refugees were constructed as a part of the European “Us”.

Syfte med den här studien analyserar hur svenska historieböcker framställer Östasien, östasiater och deras historia. Studien inramas inom de postkolonialistiska studierna med särskilt referens till begreppet Orientalism som definierades av forskaren Edward W. Said. Studien använder innehållsanalys och Foucaults maktdiskursanalys som metoder för att framhäva eurocentriska dramaturgi och orientalistiska begrepp och framställningar som används i historieböckerna. Resultatet visar att orientalismen är fortfarande närvarande i historieböckerna, även om inte i samma utsträckning i alla serier och i mindre utsträckning i nyare publikationer., The purpose of this study is to analyse how Swedish history books portray East Asia, East Asians and their history. The study is framed within post-colonial studies with particular reference to the concept of Orientalism as defined by the researcher Edward W. Said. The study uses content analysis and Foucault´s power of discourse as methods to highlight Eurocentric dramaturgy and Orientalist concepts and representations used in the history books. The result shows that Orientalism is still present in the history books, although not to the same extent in all series and to a lesser extent in more recent publications.

Swedish Christian mission has a long tradition of sending missionaries abroad. The missionaryaim has been to spread the word of God, start congregations and fight poverty in the so-calledthird world. With the post-colonial awakening that has shed light on the hegemony that theglobal West has applied to the global South, critical voices have been raised against this typeof aid. This study wants to apply a post-colonial perspective which aimed to examine themission documents of the three denominations; Svenska alliansmissionen, Equmeniakyrkanand the Evangeliska frikyrkan, in order to examine how the views of each denomination on thephenomena of mission differ. This study also aimsto illustrate possible hidden power structuresin the texts of the communities. By applying a critical comparative discourse analysis in relationto a postcolonial theory, the content of the ecumenical documents was nuanced has been foundthat all three denominations base their missionary views on the same biblical quote and thusshare a consensus regarding the phenomenon. Further, three themes were disclosed within thetexts: Mission positivity, Colonial reflection and Eurocentrism. The only denomination thatmediated a colonial consciousness in relation to missions was Svenska alliansmissionen.Mission positivity and Eurocentrism were found in all three denominations. The result of thestudy is that all denominations carried out a form of a neo-colonial mindset through the notionsthat write about the missionaries in the global West the recipients in the global South. Thismakes visible a characteristic colonial discourse of all three communities in which they have aview of themselves as socio-culturally and socio-economically superior.

Uppsatsen är en text- och bildanalys där vi analyserar Olles skidfärd (2017) ur ett postkolonialt litteraturperspektiv. Syftet med uppsatsen är att undersöka hur porträtteringen av samerna och deras miljö i text och bild framställs i jämförelse med den icke-samiska karaktären Olle och hans miljö, i Elsa Beskows Olles skidfärd (2017). Vidare kommer resultatet av den litterära analysen att ligga till grund för en diskussion om bokens didaktiska potential. Den metod som använts är text- och bildanalys med ett kvalitativt och postkolonialt litteraturteoretiskt anslag. Resultatet av analysen visar att boken upprätthåller rasistiska och eurocentriska föreställningar av samer. Som exempel kommer dessa föreställningar till liv genom den kulturella essentialism som är genomgående i nästan hela boken. På grund av detta blir boken intressant att diskutera utifrån dess didaktiska potential.

In contrast to the field of global studies, which has seen spectacular expansion and institutionalisation since the turn of the twenty-first century, there have to date been only a few attempts to promote or institutionalise global humanities as a field of study or research. Moreover, even though several disciplines in the humanities have undergone global turns in recent years, the humanities, with the exception of a certain brand of global history, are not prominent within the field of global studies. Against this background, this article surveys the various attempts that have been made in recent years to promote the concept of global humanities in the form of international scholarly networks, departments, and study programs, and the handful of attempts to sketch the outlines of a research agenda for global humanities. The strengths and limitations of the current approaches are discussed, and the articles advocating the notion of global humanities as a field or framework of research are brought into conversation with one another. Some common themes are identified in the literature on global humanities to date, such as the ambition for the field to be globally inclusive, critical, and transdisciplinary. Building on the recent global turns in some of the humanities disciplines and the steps that have been taken to purge these of traditional national and Eurocentric biases, global humanities should aim to develop frameworks of analysis that can be used to study all cultural expressions of humankind and to foster intercultural dialogue and understanding. Such an undertaking goes beyond the study of modern globalisation, which is the subject matter of global studies.

In contrast to the field of global studies, which has seen spectacular expansion and institutionalisation since the turn of the twenty-first century, there have to date been only a few attempts to promote or institutionalise global humanities as a field of study or research. Moreover, even though several disciplines in the humanities have undergone global turns in recent years, the humanities, with the exception of a certain brand of global history, are not prominent within the field of global studies. Against this background, this article surveys the various attempts that have been made in recent years to promote the concept of global humanities in the form of international scholarly networks, departments, and study programs, and the handful of attempts to sketch the outlines of a research agenda for global humanities. The strengths and limitations of the current approaches are discussed, and the articles advocating the notion of global humanities as a field or framework of research are brought into conversation with one another. Some common themes are identified in the literature on global humanities to date, such as the ambition for the field to be globally inclusive, critical, and transdisciplinary. Building on the recent global turns in some of the humanities disciplines and the steps that have been taken to purge these of traditional national and Eurocentric biases, global humanities should aim to develop frameworks of analysis that can be used to study all cultural expressions of humankind and to foster intercultural dialogue and understanding. Such an undertaking goes beyond the study of modern globalisation, which is the subject matter of global studies.

Utgångspunkten för denna studie är hur normativa beskrivningar av konsthistoria i ett bildläromedel riskerar att reproducera historiska och nutida föreställningar om skillnader mellan ”vi” och ”de andra”. Syftet med studien är att undersöka vilka diskurser om vithet och eurocentrism i bildämnet som synliggörs i läromedel samt att utmana hegemoniska diskurser om vithet och eurocentrism. Som underliggande teoretiskt och metodologiskt ramverk för studien ligger poststrukturalism som betonar språkets meningsskapande funktioner. Materialet som bearbetats och analyserats genom diskursanalys och gestaltande metoder är ett urval av texter och bilder från ett kapitel om konsthistoria i ett förlagsproducerat bildläromedel som riktar sig mot årskurs 7-9. Resultatet av analysen visar att läromedlet reproducerar en eurocentrisk diskurs genom makttekniker som isärhållning. Europeisk konsthistoria upphöjs och separeras från resten av världen genom den övergripande strukturen men framför allt genom språkhandlingar i både text och bild som framställer övriga världen som ”den andre”. Slutsatsen är att läromedlet i sin nuvarande form kan ses som problematiskt ur ett inkluderande och antirasistiskt perspektiv. Lärare kan dock granska läromedel kritiskt och använda pedagogiska strategier som att juxtapositionera historiska bilder från olika delar av världen för att utforska och synliggöra visuella och kulturella likheter snarare än skillnader. På så sätt kan lärare och elever skapa sprickor och läckage i diskursen vilket i sin tur kan skapa förutsättningar för delaktighet och inkludering i bildundervisningen.

Uppsatsen är en text- och bildanalys där vi analyserar Olles skidfärd (2017) ur ett postkolonialt litteraturperspektiv. Syftet med uppsatsen är att undersöka hur porträtteringen av samerna och deras miljö i text och bild framställs i jämförelse med den icke-samiska karaktären Olle och hans miljö, i Elsa Beskows Olles skidfärd (2017). Vidare kommer resultatet av den litterära analysen att ligga till grund för en diskussion om bokens didaktiska potential. Den metod som använts är text- och bildanalys med ett kvalitativt och postkolonialt litteraturteoretiskt anslag. Resultatet av analysen visar att boken upprätthåller rasistiska och eurocentriska föreställningar av samer. Som exempel kommer dessa föreställningar till liv genom den kulturella essentialism som är genomgående i nästan hela boken. På grund av detta blir boken intressant att diskutera utifrån dess didaktiska potential.

Swedish Christian mission has a long tradition of sending missionaries abroad. The missionaryaim has been to spread the word of God, start congregations and fight poverty in the so-calledthird world. With the post-colonial awakening that has shed light on the hegemony that theglobal West has applied to the global South, critical voices have been raised against this typeof aid. This study wants to apply a post-colonial perspective which aimed to examine themission documents of the three denominations; Svenska alliansmissionen, Equmeniakyrkanand the Evangeliska frikyrkan, in order to examine how the views of each denomination on thephenomena of mission differ. This study also aimsto illustrate possible hidden power structuresin the texts of the communities. By applying a critical comparative discourse analysis in relationto a postcolonial theory, the content of the ecumenical documents was nuanced has been foundthat all three denominations base their missionary views on the same biblical quote and thusshare a consensus regarding the phenomenon. Further, three themes were disclosed within thetexts: Mission positivity, Colonial reflection and Eurocentrism. The only denomination thatmediated a colonial consciousness in relation to missions was Svenska alliansmissionen.Mission positivity and Eurocentrism were found in all three denominations. The result of thestudy is that all denominations carried out a form of a neo-colonial mindset through the notionsthat write about the missionaries in the global West the recipients in the global South. Thismakes visible a characteristic colonial discourse of all three communities in which they have aview of themselves as socio-culturally and socio-economically superior.

Steiner/Waldorf education has seen an increasing discussion regarding Eurocentrism, especially with regards to the so-called theory of cultural epochs that can be found in anthroposophy. This paper is an attempt to present a complete review of current research and the various perspectives represented in it. The framework is, roughly, postcolonial theory and its critique of Eurocentrism masking itself as universalizations as well as essentialisms. The review is structured into four categories: research on postcolonial frameworks and globalization; research on subject-didactics from a decolonial perspective, especially history and language; research on integrating Steiner education with indigenous education and intercultural education; and critical studies regarding the concept of the human being in Steiner education. It concludes with a discussion of the commonalities and differences between the various perspectives represented as well as some thoughts on themes left large unexplored.

Die Arbeit befasst sich mit den gesellschaftspolitischen Wirkweisen philosophischer Konzepte anhand des aufklärerischen Vernunftbegriffs nach Immanuel Kant. Mithilfe feministischer, post- und dekolonialer Perspektiven wird aufgezeigt, wie sich Kants analytische Bestimmungen der Vernunft in gesellschafts-politische Narrative widerspiegeln. Die enge Verknüpfung zwischen Vernunft und Menschlichkeit in diesem Konzept produziert ständige Grenzziehungen zwischen Wert und Wertlosigkeit. Durch diese Grenzziehungen wird der Vernunftbegriff zum herrschaftliches Legitimationswerkzeug für Ausschlüsse und Gewalt. Dies wird anhand des europäischen Fortschrittsnarrativ, der Disqualifizierung bestimmter Wissensformen und eines auf Kontrolle gründenden Bezugs zur Natur nachvollzogen., This thesis deals with the socio-political effects of philosophical concepts on the basis of Immanuel Kant's Enlightenment concept of reason. With the help of feminist, post- and decolonial perspectives, it is shown how Kant's analytical determinations of reason are reflected in socio-political narratives. The close link between reason and humanity in this concept produces constant demarcations between worth and worthlessness. Through these demarcations, the concept of reason becomes a legitimizing tool for exclusions and violence. This is traced through the European narrative of progress, the disqualification of certain forms of knowledge, and a control-based relationship to nature., Clara Voigt, Masterarbeit Universität Innsbruck 2023

Steiner/Waldorf education has seen an increasing discussion regarding Eurocentrism, especially with regards to the so-called theory of cultural epochs that can be found in anthroposophy. This paper is an attempt to present a complete review of current research and the various perspectives represented in it. The framework is, roughly, postcolonial theory and its critique of Eurocentrism masking itself as universalizations as well as essentialisms. The review is structured into four categories: research on postcolonial frameworks and globalization; research on subject-didactics from a decolonial perspective, especially history and language; research on integrating Steiner education with indigenous education and intercultural education; and critical studies regarding the concept of the human being in Steiner education. It concludes with a discussion of the commonalities and differences between the various perspectives represented as well as some thoughts on themes left large unexplored.

Utgångspunkten för denna studie är hur normativa beskrivningar av konsthistoria i ett bildläromedel riskerar att reproducera historiska och nutida föreställningar om skillnader mellan ”vi” och ”de andra”. Syftet med studien är att undersöka vilka diskurser om vithet och eurocentrism i bildämnet som synliggörs i läromedel samt att utmana hegemoniska diskurser om vithet och eurocentrism. Som underliggande teoretiskt och metodologiskt ramverk för studien ligger poststrukturalism som betonar språkets meningsskapande funktioner. Materialet som bearbetats och analyserats genom diskursanalys och gestaltande metoder är ett urval av texter och bilder från ett kapitel om konsthistoria i ett förlagsproducerat bildläromedel som riktar sig mot årskurs 7-9. Resultatet av analysen visar att läromedlet reproducerar en eurocentrisk diskurs genom makttekniker som isärhållning. Europeisk konsthistoria upphöjs och separeras från resten av världen genom den övergripande strukturen men framför allt genom språkhandlingar i både text och bild som framställer övriga världen som ”den andre”. Slutsatsen är att läromedlet i sin nuvarande form kan ses som problematiskt ur ett inkluderande och antirasistiskt perspektiv. Lärare kan dock granska läromedel kritiskt och använda pedagogiska strategier som att juxtapositionera historiska bilder från olika delar av världen för att utforska och synliggöra visuella och kulturella likheter snarare än skillnader. På så sätt kan lärare och elever skapa sprickor och läckage i diskursen vilket i sin tur kan skapa förutsättningar för delaktighet och inkludering i bildundervisningen.

This study aims to problematize racialized and sexualized discursive constructions of the"immigrant" within the political conversation in Sweden. Discursive constructions of the“immigrant” often depict the “immigrant” through words such as "child marriage", "rape" orother implied meanings of patriarchal gender relations. Thus, the discursive constructions of"immigrants" construct and reproduce both racialized and sexualized images of the"immigrant". These depictions are problematic especially when they, as categories, becomefixed or are used to legitimize oppression. The empirical material, that consists ofparliamentary debates november and december 2015 as well as march and april 2022, isstudied through an application of discourse theory as well as a collection of postcolonial andfeminist theories about how sexualization and racialization are produced and reproduceddiscursively. The study concludes that the "immigrant" is often depicted through aEurocentric perspective as “the other” in relation to the west. These constructions of “us” and“them” are often based upon racialized and sexualized constructions of the “immigrant”.These findings align with the previous studies within the field. The main contribution of thisstudy is an empirically proven connection between discursive constructions of the"immigrant" and racialized and sexualized representations of them.

Recent studies have shown how social media platforms provide online spaces for people to express negativity and hate towards refugees, especially those who fled during the refugee crisis of 2015. With a theoretical framework of postcolonialism, orientalism, eurocentrism and a linguistic power perspective this study examines whether the same applies to Ukrainian refugees that fled during the Russian-Ukrainian war that started in February of 2022. The aim is to ascertain how both the groups of refugees that fled during the refugee crisis and the Russian-Ukrainian war were constructed by Swedish Facebook users. Through critical discourse analysis 61 comments written on the Swedish newspaper Expressen's Facebook page were analyzed in this study. The results show how six out of seven discourses contributed to the construction of a negative image of refugees that fled during the refugee crisis. The most common discourse show how they constantly were being mistrusted and accused of lying as opposed to the Ukrainian refugees who were constructed in a more positive manner. There was a presence of eurocentrism and the “Us” and “Them” construction in the comments. Refugees that fled during the refugee crisis constantly were being distanced while Ukrainian refugees were constructed as a part of the European “Us”.

Steiner/Waldorf education has seen an increasing discussion regarding Eurocentrism, especially with regards to the so-called theory of cultural epochs that can be found in anthroposophy. This paper is an attempt to present a complete review of current research and the various perspectives represented in it. The framework is, roughly, postcolonial theory and its critique of Eurocentrism masking itself as universalizations as well as essentialisms. The review is structured into four categories: research on postcolonial frameworks and globalization; research on subject-didactics from a decolonial perspective, especially history and language; research on integrating Steiner education with indigenous education and intercultural education; and critical studies regarding the concept of the human being in Steiner education. It concludes with a discussion of the commonalities and differences between the various perspectives represented as well as some thoughts on themes left large unexplored.

In contrast to the field of global studies, which has seen spectacular expansion and institutionalisation since the turn of the twenty-first century, there have to date been only a few attempts to promote or institutionalise global humanities as a field of study or research. Moreover, even though several disciplines in the humanities have undergone global turns in recent years, the humanities, with the exception of a certain brand of global history, are not prominent within the field of global studies. Against this background, this article surveys the various attempts that have been made in recent years to promote the concept of global humanities in the form of international scholarly networks, departments, and study programs, and the handful of attempts to sketch the outlines of a research agenda for global humanities. The strengths and limitations of the current approaches are discussed, and the articles advocating the notion of global humanities as a field or framework of research are brought into conversation with one another. Some common themes are identified in the literature on global humanities to date, such as the ambition for the field to be globally inclusive, critical, and transdisciplinary. Building on the recent global turns in some of the humanities disciplines and the steps that have been taken to purge these of traditional national and Eurocentric biases, global humanities should aim to develop frameworks of analysis that can be used to study all cultural expressions of humankind and to foster intercultural dialogue and understanding. Such an undertaking goes beyond the study of modern globalisation, which is the subject matter of global studies.

In contrast to the field of global studies, which has seen spectacular expansion and institutionalisation since the turn of the twenty-first century, there have to date been only a few attempts to promote or institutionalise global humanities as a field of study or research. Moreover, even though several disciplines in the humanities have undergone global turns in recent years, the humanities, with the exception of a certain brand of global history, are not prominent within the field of global studies. Against this background, this article surveys the various attempts that have been made in recent years to promote the concept of global humanities in the form of international scholarly networks, departments, and study programs, and the handful of attempts to sketch the outlines of a research agenda for global humanities. The strengths and limitations of the current approaches are discussed, and the articles advocating the notion of global humanities as a field or framework of research are brought into conversation with one another. Some common themes are identified in the literature on global humanities to date, such as the ambition for the field to be globally inclusive, critical, and transdisciplinary. Building on the recent global turns in some of the humanities disciplines and the steps that have been taken to purge these of traditional national and Eurocentric biases, global humanities should aim to develop frameworks of analysis that can be used to study all cultural expressions of humankind and to foster intercultural dialogue and understanding. Such an undertaking goes beyond the study of modern globalisation, which is the subject matter of global studies.

Reseña del libro: Multicultural Origins of the Global Economy: Beyond the Western-Centric Frontier, Book review: Multicultural Origins of the Global Economy: Beyond the Western-Centric Frontier

It can be said that what we consider as classics in Sociology is consensual, even if this consensus is relatively recent. In general, we refer to white, male and European authors the role of classics in the Social Sciences, ignoring what was produced in the same period, or even in a previous period, in other parts of the world. In recent years, there has been a movement towards re-analysis of the work of Ibn Khaldun (1332-1406), a Tunisian thinker who could be seen as a predecessor of modern Sociology. In this work, I seek to reflect on the possibilities of expanding the classics of Sociology based on Khaldun's work, briefly presenting some of its central concepts, as well as contextualizing its reception in Brazil., Pode-se afirmar que o que consideramos como clássicos na Sociologia é consensual, ainda que esse consenso seja relativamente recente. De modo geral, remetemos a autores brancos, homens e europeus o papel de clássicos nas Ciências Sociais, ignorando o que fora produzido no mesmo período, ou ainda em período anterior, em outras partes do mundo. Nos últimos anos tem havido um movimento de reanálise da obra de Ibn Khaldun (1332-1406), pensador tunisiano que poderia ser apontado como predecessor da Sociologia moderna. Neste trabalho, busco realizar uma reflexão sobre as possibilidades de ampliação dos clássicos da Sociologia a partir da obra de Khaldun, apresentando brevemente alguns de seus conceitos centrais, assim como contextualizando sua recepção no Brasil., Puede decirse que lo que consideramos clásicos en Sociología es consensuado, aunque este consenso sea relativamente reciente. En general, referimos a los autores blancos, masculinos y europeos el papel de los clásicos en las Ciencias Sociales, ignorando lo que se produjo en el mismo período, o incluso en un período anterior, en otras partes del mundo. En los últimos años se ha producido un movimiento de reanálisis de la obra de Ibn Khaldun (1332-1406), pensador tunecino que podría considerarse un antecesor de la sociología moderna. En este trabajo busco reflexionar sobre las posibilidades de ampliación de los clásicos de la Sociología a partir de la obra de Khaldun, presentando brevemente algunos de sus conceptos centrales, además de contextualizar su recepción en Brasil.

In the 1970s, the Malaysian sociologist Syed Hussein Alatas proposed an analysis to account for the teaching of social sciences in the developing world, and especially in Asia. He coined the phrase “captive mind” to describe those students whose training was biased towards Western theories, concepts, meanings and authors taught to them by “captor minds”, the latter being either Asian social science instructors reproducing what they had been taught in the West or Western teachers merely transplanting their “universal” sociology to students wherever they may be. Even if Alatas wrote in 1974 that “there is no counterpart of the captive mind in the West”, we may wonder whether, in the past and also nowadays, sociological teaching in the West has not suffered from the same drawback, almost constantly reproducing both the same kind of visual bias (hyperopia in the South and myopia in the North) and the same form of almost continuous reliance on the same canon. The aim of this paper is to demonstrate that this “hegemonic” gaze also relies on a specific end of teaching in the West, examines its effects and proposes an alternative centered on a new understanding of universalism., Na década de 1970, o sociólogo malaio Syed Hussein Alatas propôs uma análise para dar conta do ensino de ciências sociais no mundo em desenvolvimento, especialmente na Ásia. Ele cunhou a expressão “mente cativa” para descrever estudantes cuja formação foi influenciada por teorias, conceitos, significados e autores ocidentais ensinados a eles por “mentes captoras”, sendo estas últimas ou instrutores asiáticos de ciências sociais que reproduzem o que lhes foi ensinado no Ocidente ou professores ocidentais meramente transplantando sua sociologia “universal” a estudantes onde quer que estejam. Mesmo que Alatas tenha escrito em 1974 que “não há contrapartida da mente cativa no Ocidente”, podemos nos perguntar se, no passado assim como hoje, o ensino sociológico no Ocidente não sofreu o mesmo revés, reproduzindo quase constantemente tanto o mesmo tipo de viés visual (hipermetropia no Sul e miopia no Norte) como a mesma forma de dependência quase contínua no mesmo cânone. O objetivo deste artigo é demonstrar que esse olhar “hegemônico” também se apoia num fim específico do ensino no Ocidente, examina seus efeitos e propõe uma alternativa centrada numa nova compreensão do universalismo., En la década de 1970, el sociólogo malasio Syed Hussein Alatas propuso un análisis para dar cuenta de la enseñanza de las ciencias sociales en el mundo en desarrollo, especialmente en Asia. Acuñó la expresión “mente cautiva” para describir a los estudiantes cuya educación estaba influenciada por las teorías, conceptos, significados y autores occidentales que les enseñaban las “mentes captoras”, siendo estas últimas o instructores de ciencias sociales asiáticos quienes reproducen lo que les enseñaron en Occidente. o profesores occidentales simplemente trasplantando su sociología “universal” a los estudiantes dondequiera que estén. Si bien Alatas escribió en 1974 que “no hay equivalente a la mente cautiva en Occidente”, podemos preguntarnos si, tanto en el pasado como hoy, la enseñanza sociológica en Occidente no ha sufrido el mismo revés, reproduciendo casi constantemente tanto el mismo tipo de sesgo (hipermetropía en el Sur y miopía en el Norte) como la misma forma de dependencia casi continua en el mismo canon. El propósito de este artículo es demostrar que esta visión “hegemónica” también se basa en un propósito específico de la enseñanza en Occidente, examina sus efectos y propone una alternativa centrada en una nueva comprensión del universalismo.

This text presents the special issue “Non-Eurocentric perspectives for the teaching of sociology”, pointing out the following questions: a) the relevance of the history of sociology for current social theory, and the shortcomings of Eurocentric forms of history; b) the problems facing the teaching of sociology in undergraduate level, focusing on the Brazilian case; c) the call for a new politics of teaching in the undergraduate level, which allows for overcoming Eurocentrism., Este texto presenta el dossier “Perspectivas no eurocéntricas para la enseñanza de la sociología”, destacando las siguientes cuestiones: a) la relevancia del campo de la historia de la sociología para la construcción de la teoría social contemporánea y los límites de la historiografía disciplinaria eurocéntrica; b) los problemas de la enseñanza de la sociología en los cursos de pregrado, con énfasis en el caso brasileño; c) la necesidad de una nueva política docente de graduación que contribuya a la superación del eurocentrismo, Este texto apresenta o dossiê “Perspectivas não-eurocêntricas para o ensino de sociologia”, destacando as seguintes questões: a) a relevância do campo da história da sociologia para a construção da teoria social contemporânea e os limites da historiografia disciplinar eurocêntrica; b) os problemas do ensino de sociologia em graduações, com destaque para o caso brasileiro; c) a necessidade de uma nova política de ensino para a graduação que contribua para a superação do eurocentrismo.

The prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto., The prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto.

Syftet med vår studie har varit att redogöra för svensk massmedias rapportering kring flyktingsituationerna kopplat till Syrienkriget 2015 samt Ukrainakriget 2022. Studien ämnade att belysa likheter och skillnader i narrativskapande i de respektive fallen. Genom användningen av ett teoretiskt ramverk baserat på orientalism, eurocentrism samt olika perspektiv på “vi och dom”, och en narrativanalystisk metod har två huvudsakliga narrativ identifierats. Det första narrativet var att de ukrainska flyktingarna framställs som fredliga och civiliserade, i kontrast till att syriska flyktingar framställs som ett hot och som terrorister. Det andra narrativet som identifierades rörde synen på hur flyktingarna antingen är gynnsamma eller en belastning för samhället. Där de ukrainska flyktingarna ses som gynnsamma för vårt samhälle medan de syriska ses som en belastning. Genom det teoretiska ramverket kan dessa narrativ som identifieras förstås som en förlängning av orientalismen, och “othering”. Att ukrainarna porträtteras på ett sätt, medan syrierna porträtteras på ett annat, går i linje med orientalismens samt eurocentrismens grundtankar. Studien har kunnat påvisa en upphöjd europeisk självbild som förmedlas vidare av svenska massmedia. Den här studien har bidragit till forskning kring medias narrativskapande kring flyktingar, och framförallt hur det narrativskapandet skiljer sig åt beroende på flyktingars ursprung.

I läroplanen för gymnasieskolan från 2011 står det att undervisningen ska bidra till att elevers identitet kan relateras till det globala samt att skolan ska utgå från ett internationellt perspektiv. Däremot menar en rad forskare att historieundervisningen tenderar att vara eurocentrisk. Om utbildningen då utgår från ett eurocentriskt perspektiv, går inte detta emot läroplanens mål och uppdrag? Denna kunskapsöversikts syfte är därmed att presentera forskning gällande det svenska högstadiets och gymnasiets koppling till eurocentrism. För att bemöta detta syfte utgår kunskapsöversikten från två frågeställningar. På vilka sätt är historieundervisningen eurocentrisk? Och hur kan vi arbeta emot eurocentrism? Materialet som används har vi funnit via systematiska sökningar i digitala databaser samt en kompletterande sökning. Alla källor förutom Jan Löfströms avhandling utgår från den svenska skolan. I kunskapsöversiktens resultat presenteras innehållsanalyser, intervjuer med lärare, elever och läromedelsförfattare samt innehållsanalyser och kvantitativa studier av representation i läroböcker. I resultatet framhävs det att den svenska läroplanen har otydliga riktlinjer angående mångkulturell och interkulturell undervisning. Lärare anser dessutom att dem inte har resurser eller tid till att arbeta med dessa former av undervisning. Svenska läromedel ger ett eurocentriskt perspektiv på historia och utgår från en frekvent andrafiering av andra kulturer. I resultatet presenteras även potentiella sätt att motarbeta eurocentrism. Genom att aktivt arbeta med begrepp som historiemedvetande, pluralism, utmanande av metaberättelser och dekonstruktion kan undervisningen röra sig ifrån det västeuropeiska metanarrativet. Vidare forskning inom kunskapsområdet hade kunnat innefatta en bredare uppfattning av kultur, utöver ett perspektiv baserat på geografisk härkomst.

Saudi Arabia has been accused of sportswashing, which involves attempting to enhance its reputation by acquiring the English football club, Newcastle United. This study aims to conduct a framing analysis to explore how Saudi Arabia’s acquisition of Newcastle United can be perceived as an exercise of soft power and how the portrayed images in media construct and reinforce orientalist and eurocentric perspectives about Saudi Arabia and the region. This study analyzes the coverage from the media outlets The Guardian, Dagens Nyheter and the Saudi-based Al Arabiya. It focuses on how the media shapes and presents the image of Saudi Arabia in connection with the acquisition of Newcastle United and to what extent orientalist representations are reflected. Furthermore, the study’s findings indicate that orientalist depictions are identified to a certain extent, particularly in the coverage from The Guardian and Dagens Nyheter. The acquisition of Newcastle United has also resulted in increased soft power effects for Saudi Arabia, where the Saudi-newspaper Al Arabiya constructs a more positive narrative around acquisition of the football club, which can impact both local and global perceptions of the event.

This article sets out to review and evaluate the charge of Eurocentrism frequently levelled against Marx and Marxism. The essay begins with an assessment of Esteban Torres’s recent attempt to at least partially acquit Marx and Marxism of this charge. It relates Torres’s discussion of the problem to broader polemics surrounding the topic. It hones in on debates about Marx’s evolving views on European colonialism, and its relationship to capitalism. It pays special attention to the postcolonial critiques advanced by Edward Said and Dipesh Chakrabarty, as well as to more recent decolonial critiques advanced by Walter Mignolo and Ramón Grosfoguel. It also considers Marxist responses to these. It concludes with a revindication of the contributions of heterodox “Third World Marxists” such as Frantz Fanon and Aimé Césaire, arguing that what is at work in such figures thinking from and for the Global South is not a logic of diffusion, imitation, and mimicry, but rather, can be more accurately portrayed as translation, reinvention, and creative appropriation., Este artículo se propone revisar y evaluar la acusación de eurocentrismo que a menudo se formula contra Marx y el marxismo. El ensayo comienza con una evaluación del reciente intento de Esteban Torres de exculpar, al menos parcialmente, a Marx y al marxismo de esta acusación. El texto relaciona la discusión de Torres sobre el problema con polémicas más amplias en torno al tema. Se centra en los debates sobre la evolución de las opiniones de Marx sobre el colonialismo europeo y su relación con el capitalismo. Presta especial atención a las críticas postcoloniales de Edward Said y Dipesh Chakrabarty, así como a las críticas decoloniales más recientes de Walter Mignolo y Ramón Grosfoguel. También considera las respuestas marxistas a las mismas. Concluye con una reivindicación de las contribuciones de los "marxistas del Tercer Mundo" heterodoxos, como Frantz Fanon y Aimé Césaire, argumentando que lo que está en juego en esas figuras que piensan desde y para el Sur Global no es una lógica de difusión, imitación y mimetismo, sino que puede describirse más exactamente como esfuerzos de traducción, reinvención y apropiación creativa.

This article intends to discuss the idea of a world society, fundamental idea in the world paradigm proposed by Esteban Torres in his book La gran transformación de la sociología, with the Marxian concept of world capitalism. Although both concepts are mutually exclusive according to the author (which also implies, from the perspective held here, the exclusion of Marx's theory about the globalist paradigm), what we will try to prove here is that the fundamental substratum of world society is, in fact, the world capitalist form. Contrasting this two concepts, as well as identifying the limitations in Marx’s theory regarding the singularities in Latin America -limitations that do not refer to a supposed Eurocentrism inscribed in the core of his thought- could contribute to building a Marxist Theory of Social Change that is from and for Latin America; and that is up to the task of the present times challenges., El presente artículo tiene por objetivo discutir con la idea de sociedad mundial del nuevo paradigma mundialista propuesto por Esteban Torres en su libro La gran transformación de la sociología a partir del concepto marxiano de capitalismo mundial. Si bien para el autor ambos conceptos son excluyentes (lo que también implica, desde la perspectiva aquí sostenida, la exclusión de la teoría de Marx del paradigma mundialista) lo que aquí se intentará demostrar es que el sustrato fundamental de la sociedad mundial es la forma capitalista mundial. Contrastar dichos conceptos, como así también identificar las limitaciones de la teoría Marx respecto de la singularidad latinoamericana -limitaciones que, como se observará, no refieren a un supuesto eurocentrismo inscripto en el núcleo de su pensamiento- puede significar un aporte en la tarea de construir una teoría marxista del cambio social desde y para América Latina a la altura de los desafíos del presente.

El presente trabajo pretende examinar los complejos y diversos discursos sobre el colonialismo de algunas culturas políticas socialistas europeas, entre mediados del siglo XIX y las primeras décadas del XX. Para ello se revisan el pensamiento de Karl Marx y de otras figuras socialistas, debates de congresos socialistas y las figuras del político marxista peruano José Carlos Mariátegui y el historiador Tony Judt. En el centro de la discusión se sitúa la pregunta acerca de si los kibbutzim sionistas pueden simbolizar la relación histórica entre socialismo y colonialismo: igualdad y utopía, para las personas blancas, e indiferencia o legitimación ante la desposesión, la segregación e incluso la limpieza étnica, para las personas extraeuropeas. El objetivo es indagar en la relación histórica entre las culturas políticas socialistas europeas y la cuestión colonial como medio para ayudar a comprender algunas de las claves contemporáneas del pensamiento eurocéntrico y de la relación entre Europa y el resto de continentes., This paper explores the complex and heterogeneous discourses on colonialism expressed in European socialist cultures from the middle of the 19th century to the first decades of the 20th century. All this by examining the ideology typified by Karl Marx and other socialist figures, and by analyzing debates in socialist conferences, i.e. those articulated by the Peruvian Marxist politician José Carlos Mariátegui, and the historian Tony Judt. The discussion focuses on whether the Zionist kibbutzim truly symbolizes the historical relationship between socialism and colonialism: equality and utopia for white people, versus indifference or legitimation in relation to dispossession, segregation and even ethnic cleansing for non-Europeans. A study of the historical connection between European socialist cultures and colonialism may reveal some of the key factors behind present-day Eurocentric thought and the relationship between Europe and the rest of the world.

This thesis contributes to discussions of Eurocentrism in Translation Studies (TS) and engages with the concept through the lens of scholarship on Arabic and Qurʾan translation. It calls for a reignited interest in and a deeper consideration of Eurocentrism as essential for several ongoing debates in Translation Studies, including the discipline’s ‘scientific’ character and future development. It claims that the angle of Arabic and, especially, Qurʾan translation is a particularly valuable – and nearly unexploited – area where tensions between competing pulls in translation scholarship, including those underpinned by Eurocentrism, can play out in revealing ways. The study also draws connections between Eurocentrism, Qurʾan translation and decolonial thought – whose presence in TS remains equally marginal – in order to highlight ‘decoloniality’ as a useful framework for imagining a post-Eurocentric discipline. Chapter I sets out a theoretical understanding of Eurocentrism and the problems it presents within Translation Studies. Chapters II and III adopt a mixed-methods approach to examine possible manifestations of Eurocentrism within a set of publications sampled from two major TS bibliographic databases (BITRA and TSB). Bibliometrics is used to examine publication dynamics within a corpus on Arabic translation in Chapter II and Thematic Analysis is deployed to inspect thematic patterns in a sub-corpus on Qurʾan translation in Chapter III. Finally, calling on concepts from decolonial thought at large, and decolonial Islam in particular, especially those of ‘border dwelling’, the ‘pluriverse of epistemologies’ and the Islamic principle of ‘tawhid’, Chapter IV concludes the study by exploring avenues to address some of the issues attributed to Eurocentrism in TS. It suggests alternative ways of thinking about Qurʾan translation as an illustration of how ideas from outside the current hegemonic mainstream can begin to problematise and advance our ingrained E

Debates about the possibility of an open culture - or indeed about the possibility of an open debate about the openness of culture - often turn on questions of standards. But since no benchmark can be absolute, judgement is a proliferation of comparisons. Through a series of case studies in everyday and academic comparison (literature, history, politics, philosophy), the author calls out the typical vices of comparison and proposes ways to unseat them. For however much it is abused, distorted, and manipulated, comparison retains an essential link to the idea of justice.

Othering ist nicht nur ein gesellschaftliches Phänomen, sondern muss auch in seiner Relevanz für die wissenschaftliche Analyse reflektiert werden. Anhand von Beispielen aus der Forschungspraxis diskutieren die Beiträger*innen, wie das theoretische Konzept des Othering in der qualitativen Forschung fruchtbar gemacht werden kann. Dabei loten sie dessen kritisches und produktives Potenzial sowohl in theoretischer als auch in epistemologischer, methodologischer und forschungspraktischer Hinsicht aus. Sie analysieren Othering in der postmigrantischen Gesellschaft empirisch, machen es auf diese Weise sichtbar und fragen nach den Möglichkeiten und Grenzen von Reflexivität für eine kritische Wissensproduktion.