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The article concerns history, its origins, goals, and end. The article focuses on two concepts of historical development. One is the concept of the “end of history” by Francis Fukuyama. The article’s authors consider in detail the main provisions of this concept. However, the main emphasis is on the critical reception of this concept within the framework of the philosophy of liberation (represented by Arturo Andrés Roig). Roig’s criticism reveals the Eurocentrism inherent in this concept and shows that it carries the main features inherent in the European worldview and European mentality, which is why it is initially perceived as unsuitable for the Latin American continent. The second concept of historical development analyzed in this article is the earlier concept of the “Axial Age” by K. Jaspers. This concept is often perceived as one of the most striking anti-Eurocentric concepts. At the same time, Jaspers himself is regarded as the founder of the dialogue of cultures and intercultural philosophy and a supporter of civilizational pluralism. The article consistently analyzes three aspects of this concept - the motivation for its creation (presented by Jaspers himself), the criteria for identifying historical and prehistoric cultures (and the associated identification of three centers of the axial period), and the question of the possibility of a new axial age. The article argues that Jaspers’ concept can rightly be called Eurocentric rather than anti-Eurocentric, since both in the initial motivation for creating this concept and in the process of its development and vision of the prospects for the possibility of a new axial age, Jaspers proceeds from the presuppositions characteristic of the European worldview, which is universalized by him and presented as objective and the only correct ones. Ultimately, the study shows that the fight against Eurocentrism is a logical continuation of the latter and carries all the main features of the European mentality.

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The concept of epistemic violence, which became known with the literary scholar Gayatri Chakravorty Spivak, is being used in cultural studies, the humanities and the social sciences with increasing self-evidence. However, of all disciplines that deal intensively with its two core elements - epistemology in philosophy and violence in political science - view the combination of both dimensions with scepticism. From various feminist perspectives, this essay aims to contribute to making an interdisciplinary and multidimensional concept of epistemic violence plausible for a philosophy and political theory that is only gradually facing up to its own androcentrism and Eurocentrism. Fundamental to this is the recognition of the historical and contemporary entanglements of knowledge and domination that are constitutive of colonial modernity. On this basis, it will become clear that the interdisciplinary examination of both the phenomenon and the concept of epistemic violence makes the latter connectable to important questions in epistemology, theory, methodology as well as to academic organisational culture. [ABSTRACT FROM AUTHOR]

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

This article discusses the poetry of Romaine Moreton and Lisa Bellear, particularly the poems in which they address the violence against Aboriginal women and girls. It demonstrates how the two poets’ representation of Australian historical and cultural memory destabilises the continuum of colonial power relations and confronts the ongoing stereotypes of Aboriginal women constructed on the basis of a decidedly racist and misogynistic colonial ethos.

The article "Editorial" in the Quarterly Journal for Scientific Pedagogy discusses the concept of cosmopolitanism and its significance from an educational perspective. The term refers to a fundamental openness towards the world and the overcoming of Eurocentric perspectives. The main focus of the article lies on an intercultural dialogue between Japan and Germany, examining the necessities, possibilities, and limitations of this exchange. Various authors shed light on the historical dimension of cosmopolitanism, the danger of a neoliberal appropriation in Japan, and the importance of a cosmopolitan attitude in education. [Extracted from the article]

The present considerations would like to demonstrate that Western ecdesial historiography and theology are still eurocentric in their approach and in need of substantial complementation. Starting from the observation that Christianity is plural from the beginning, it is argued how the negation of whole branches of Christianity has an impact on the way of theological reflection and how the inclusion of the Christian Orient and its theological approaches adds value to Western theology. Any theology and ecdesial history that is committed to the oikumene will have to step out of its narrow view of confessionalism and enter into an intercultural, plural dialogue in order to give justice to Christianity as a whole. [ABSTRACT FROM AUTHOR]

This article argues that world-systems analysis was instrumental in revealing sociology’s theoretical and methodological blind spots and in formulating a comprehensive framework for the study of global inequalities. In doing so, it anticipated both the critique of Eurocentrism and methodological nationalism put forth by transnational and postcolonial approaches, as well as the debates over the rise in global inequalities by several decades. I trace this analytical primacy to several factors: first, to world-systems analysis’ methodological shift from the nation-state to the entire capitalist world-economy as an early global sociology and, second, to the relation between the methodological shift to the epistemological critique and their role in Wallerstein’s early approach to global inequalities. Finally, I address the relationship between the self-definition of world-systems analysis as a form of protest against mainstream social science (rather than as a theory) and the theoretical and political filiations with postcolonial and decolonial approaches in order to show how they both contributed to the prominence of global inequalities as a topic. [ABSTRACT FROM AUTHOR]

This essay reads W.E.B. DuBois's 1935 masterpiece, Black Reconstruction, as a creative exemplar of the Marxist tradition. DuBois's work radically transforms that tradition from within by placing slavery squarely at the center of the story of capitalism's emergence. In so doing, DuBois offers a productive model for disentangling the critique of capitalism from Marx's theory of history, with its residual Eurocentrism and progressivism. The key to this transformation is DuBois' characterization of the slave as the black worker. Brilliant though this move may be, it also has its limits, which I probe by exploring the dis-analogies between the status of the slave and that of the worker. On this point, I contend, DuBois's Marxism remains, in the end, a bit too orthodox. However, his work also contains the seeds of a more promising framework for theorizing racial capitalism, one that insists that racism cannot be entirely subsumed within capitalism, even if we must think through their complex intersections and interconnections. [ABSTRACT FROM AUTHOR]

The anthology "Aesthetics of Simplicity" by Detlev Schöttker contains texts on the history of the Bauhaus program, particularly the program formulated by Walter Gropius in 1926. The anthology examines the concept of simplicity in a broader aesthetic discourse that includes architecture and language. The presentation of the anthology reflects the aesthetics of simplicity and emphasizes the diversity and contradictions of this concept. The text presents various approaches to the aesthetics of simplicity, but also points out that this aesthetics includes ideological elements such as efficiency enhancement and profit maximization. Critical voices and opposing positions are not considered in the anthology, and the gendering of the concept of simplicity and the Eurocentric perspective are also criticized. Nevertheless, the selection of texts provides points of reference for a productive engagement with the aesthetics of simplicity. [Extracted from the article]

The Berlin "leather tent" (hide tipi) is the most popular object in the North American section of Berlin's Ethnological Museum. Collected around 1840 by Friedrich Kohler, valet of the French ambassador in Washington, DC, the tipi was acquired by Berlin's Royal Museums in 1845 as part of his larger collection from North America and Hawaii. The especially richly painted cover of the tipi and its rather small size caused all kinds of interpretations and speculations about its possible religious significance. Frederick Weygold, a German-American artist who had studied the Sioux language and culture, interpreted it in 1903 as being connected to the mythical figure of White Buffalo Calf Woman of the Lakota-Sioux. Since the central design on the back of the tipi shows a Peace Pipe or Calumet, most curators were convinced that the tipi was meant as a shelter for keeping a Sacred Pipe Bundle. This article tells the story of the various interpretations of the tipi and how it was presented in the different museum locations since 1845. The author also challenges the interpretation as a sacred structure as Eurocentric and argues that the tipi has to be seen in a complete different light. Besides this, the history of the tipi also reflects the history of the museum in general and can be seen as a symbol of its eventful development from the middle of the 19th century until today. [ABSTRACT FROM AUTHOR]

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

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

This article gives a short overview of so called »world histories« of philosophy and thought in Japanese from the beginning of the 20th century until today. Being a first step towards a more comprehensive history of intellectual and philosophical historiography in Japan, it is also an attempt to break with the current eurocentrism in the historiography of philosophy and open it up to a global, more pluralized perspective. Both the first monograph from 1902 and the newest multivolume publication from 2020 are analyzed in some detail, while the development in between them is only recounted in broad strokes. Japanese conceptions of a »world history« of philosophy and thought are shown to be generally dominated by a distinction between »East« and »West« and the effort to assign a specific place in this scheme to Japan. While only some of the publications in this area seriously question the simplistic East-West-divide, the frequent inclusion of non-European (mostly Asian) philosophical traditions into accounts of the »modern« and »contemporary« era still emerges as a positive feature of a global historiography in Japan. Although Europe and Asia clearly take the center stage in almost all of the discussed works, the newest publication can be seen as a cautious opening towards the Global South and other hitherto marginalized regions and traditions. [ABSTRACT FROM AUTHOR]

This article proposes an overview of the work »Storia delle storie generali della filosofia« (»History of the General Histories of Philosophy«; 1979-2004; 5 vol.) from the point of view of a philosophical historiography in a global perspective. The article consists of two parts. First of all, I will display the structure of the work in its five volumes introducing briefly the sections and chapters in which it is organized. In second place, I will examine the delimitation of its research field to the Eurocentric canon through methodological considerations regarding the focus of specific linguistic-geopolitical areas. [ABSTRACT FROM AUTHOR]

It is increasingly argued that European colonialism has left its mark not only in the political and economic structures of the current world system, but also in the fields of culture, science and education. Against this background, the demand for a comprehensive epistemic or epistemological decolonization is raised. This issue follows on from this demand to clarify to what extent the phenomena of cultural colonization and coloniality also affect the fields of pedagogy and educational science. In particular, the meaning of the demand for epistemic or epistemological decolonization in the field of education will be discussed. In the introduction to this volume, the main features of decolonial thinking are presented. This is a movement of critical thinking that starts from the history of Latin America in order to reconstruct, criticize and deconstruct the globally powerful connection between modernity and coloniality. After this short introduction, the individual contributions from this issue on decoloniality will be briefly presented. Finally, the differences and similarities of the individual articles are briefly referred to. In the end, the question is raised, whether decolonial education should distinguish itself more strongly within the discipline.

With regard to the question of whether music exists, it can be pointed out in the spirit of contributions from postcolonial discussions, that the term is in danger of a Eurocentric reductionism. The decisive move here lies in the idea that not only what has been understood by music has tended to be too exclusive, but that the concept of music itself is exclusive. The present paper subjects this critique to a dialectical critique, arguing that postcolonial critique must see itself as working on the meaning of properly understood general terms in order not to become self-contradictory. Its counter-histories, the broader implication of this thought goes, must continue to be understood from the legacy of the Enlightenment, but as part of a properly understood dialectic of Enlightenment. We should thus direct a critique not itself against the concept of music but understand the concept of music in a way, that we can get its internal ruptures and counter- histories into view. [ABSTRACT FROM AUTHOR]

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

Portuguese art history experienced remarkable development after World War II, especially with the work of José-Augusto França, who was responsible for establishing a historiographic canon for nineteenth- and twentieth-century Portuguese art that still endures. José-Augusto França developed a narrative that held Paris up as an artistic and cultural role model in relation to which he diagnosed a permanent delay in Portuguese art. This essay analyses França’s idea of belatedness in the context of Portuguese art historiography and political history and how it is part of a genealogy of intellectual thought produced in an imperial context, revisiting previous art historians and important authors, such as Antero de Quental and António Sérgio. Moreover, it aims to address how the concept of belatedness was associated with the idea of “civilisation” and the idea of “art as civilisation.” Belatedness also has implications in the constraints and specificities of writing a master narrative in a peripheral country – a need particularly felt in the second half of the twentieth century, to mark a political standpoint against the dictatorship that ruled from 1926 to 1974. Part of the reaction to fascism expressed the desire to follow other nations’ democratic example, but the self-deprecating judgements on Portuguese art were frequently associated with the identification of essentialist motifs – the “nature” of the Portuguese people, their way of thinking, of living, their lack of capacities or skills – and of a self-image of being “primitive” in comparison with other European countries that has antecedents going back to the eighteenth century. I will address the nostalgia for the empire and the prevailing notion of belatedness throughout the twentieth century regarding unsolved issues with that nostalgia.

Widely acclaimed as the Lithuanian national poet, the Catholic clergyman Jonas Mačiulis-Maironis (1862–1932) in his canonical poems of the epoch of national revival expressed his romantic primordialist point of view that every nation has an inherent right to its independence that had been given by divine institution. Linguistic factors determined national identity in Eastern Europe of the late 19th century. Maironis as a follower of linguocentric nationalism modelled the conditions for the elite Lithuanian culture which would be significant at the European level. The longing for the so-called European virtues (universally based on Christian ethics) penetrated through all the poet’s world-view, therefore he was impressed by the diligence and activism of Western nations but did not support the ideas of social activism and individual liberties, opposed the ideas of secular philosophical trends, especially socialism and scientism. Eurocentrist motives in his rhetoric did not mean any challenge to the governing conservative Russian regime because they did not invoke opposition to the ideology of Pan-Slavism which was supported by the Tsarist ideologues. The poetical archetype of springtime awakening was related to the youthful activism of the “new” political nations of Eastern and Central Europe. Maironis was one of the first Lithuanian authors who openly criticized ideas of socialism and positivism; on the other hand, he provoked discussions of the enlightened group of the developing Lithuanian-speaking elite. He regarded the slogans of liberty, equality and fraternity as deceptive justification of populism and collective violence. Sceptically regarding parliamentary democracy, he emphasized the principles of Classical-Christian law and justice and the need for solidarity, consciousness and creativity. Maironis related the ideological dispute of conservative and radical trends to the decisive struggle of Christianity and atheism. He was a consistent and orthodox Catholic thinker, the opponent of any revolutionary upheavals; discussing social questions he emphasized that politicians should take into account doctrine of the Holy See on the obligations of Christians and principles of charity.

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

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

This paper is an examination of the Old Testament Society (OTSSA) Journal (Old Testament Essays-OTE) from 2001 to 2016 in order to determine the extent to which the published articles in OTE reflect the indigenous African culture and tradition. I will examine each volume of OTE available to me from 2001 to 2016, to determine the percentage of articles that reflect indigenous African culture and tradition. Even though OTSSA is an African association and its journal belongs to Africa and published in Africa by Africans who live in Africa, can one truly say that it reflects African Old Testament studies or Eurocentric Old Testament Studies? At the time when scholars all over the world are taking seriously the indigenous approach to the study of the Bible (Old Testament), can one truly say that OTE is taking African Old Testament studies or African contextual approaches seriously? This paper is basically to challenge Old Testament scholars who have the advantage of living, studying, and lecturing in Africa, irrespective of colour, to take African Old Testament Studies seriously.

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

Over recent decades, research has shown an increasing interest in early modern Catholic missions in Asia as test-beds of cultural contact. This shift from a Eurocentric, expansionist view of missions to one that highlights non-European agents and the cultural particularities of non-European Christianities has also resulted in a specialization of scholarly discussions. A conference on Catholic missionaries in early modern Asia recently held in Rome brought together leading experts on different areas to encourage transregional dialogue on the entrenchment of missionaries in local societies. The author is one of the co-organizers of this conference. In this paper, she situates the conference within the field, recapitulates its principal results and suggests areas ripe for further research. [ABSTRACT FROM AUTHOR]

In their travelogues, both Humboldt and Krusenstern employ global comparisons as powerful and versatile epistemological devices. While these comparisons usually fall back upon Eurocentric ideas of art, politics, society, and beauty - thereby frequently establishing European superiority over the chosen objects of comparison - they also transform formerly unrelated pieces of information into coherent knowledge concerning the world as a whole. This contribution inquires how these practices of comparison generate explanations of both natural and cultural matters. [ABSTRACT FROM AUTHOR]

A group interview on issues of methodology in the work of Michel Foucault, the discussion focuses less on the 'interpretation' of Foucault's work and more on the critical and transformative redeployment of Foucault's philosophical toolkit. What is most usable in Foucault's genealogical method for today's critical tasks? What is most unusable, or frustrating, in Foucault's library for us today? And who else might we turn to alongside Foucault for our critical, philosophical, and historical energies?

These comments reflect on the articles of this issue from the perspective of non-Western, and in particular African labor historiography. This contribution emphasizes the fluidity and ambiguity of established, often Eurocentric concepts. Perspectives from the “Global South" not only tend to destabilize notions like wage labor, the working class, or the “standard employment pattern" (“Normalarbeitsverhältnis") that used to be taken for granted. They also provide the opportunity to pose new questions about German and Western developments. Historians of labor working with a global perspective have to confront the challenge of focusing on the necessarily specific historical trajectories of certain localities and specific patterns of regional migration without losing sight of the broader context. They see shared entanglements as being bi- or multi-directional rather than uni-directional and promote an approach that does not exclusively rely on models taken from a single period or nation. [ABSTRACT FROM AUTHOR]

The author of this paper deals with the problem of cultural difference through the analysis of the relationship “us” - “others”. He searches for the answer to the question why the culture of other peoples or individuals are often considered inferior in many societies. This type of treatment leads to the extreme where the position of the “other” is reduced to the level of “primitive” (less valuable, lowly, and brutal). In such a context, the author analyzes theoretical concepts of the Enlightenment rationalism of the 18th century and the anthropological evolutionism of the 19th century, believing that the roots of the negative assessment of the “other” can be found in them. Namely, the majority of these theories conduct a hierarchization of culture according to the time and value principles, from which peoples and cultures can be classified as “primitive” and “civilized”. European modernism provided the vision of history as one of linear growth, which led to modern cultures being a priori declared more valuable and culturally more sublime. However, modern cultures are also classified among themselves according to value principles. The differentiation of cultures is performed using various stereotypes, and the idea of progress as rational improvement in the sphere of material culture, science, and technology legitimizes the transformation of the different (other) into primitive. From this prejudice, according to the author, emerges the Eurocentric thought on the exclusiveness of the European culture, which latently justifies colonialism and other negative phenomena coming from the European civilization. Primitivism is being presented as an objective state, while it is, in fact, the case of a social construction which has the aim of proclaiming the “other” as “primitive”.

The article lists a number of cases of actual and possible application of the concept ‘borderline’ to characterise Bulgarian collective identity. Half of them date from the post-communist period and another half from the period between the two world wars. Through them I try to trace a theoretical intention that is sensitive to the teleology and ideology of modernisation (and especially to its Eurocentric bias). Thus I try to chart a set of self-identifications which could be opposed to what I consider the present mainstream in writing on collective identity issues in Bulgaria, to both its currents: the one claiming the status of avant-garde and the imperative of scholarly autonomy, and the other claiming classicality and compliance with national interests. I view mainly 20th–21st c. expert works in cultural and art history, of both Bulgarian Middle Ages and modernity, but also some works of ‘well-informed citizens’ (or of experts outside their domain of expertise) who have felt obliged to share their prophetic visions in public, and even memoirs. The article contains five chapters relating, correspondingly, to: (0) deliberation on the concept of borderlineness and its alternatives; (1) delineation of the conceptual tenets of the mainstream discourse of/on Bulgarian collective self-identification and self-instruction throughout the late 19th – early 21st centuries, and of what I believe are its major conceptual deficiencies (nation-centrism; Eurocentrism; cultural-historical monism; and linguo-centrism); (2) identification of late 20th – early 21st c. conceptualisations of Bulgarian identity which are relatively free from the above referred deficiencies and which recognise that identity’s ‘borderlineness’; (3) identification of similar conceptualisations from the interwar period (1920s– 1930s); (4) delineation of some epistemological assets of ‘borderline awareness’ and, esp., its compatibility with ‘understanding-culture-as-plural’, as well as of its fluctuation in scope and intensity within the Bulgarian 19th–21st c. An analogical, and, inevitably, more complicated, exploration of the mental geographies and implicit Kulturphilosophies in works of Bulgarian artistic literature could be the subject of a subsequent paper.

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