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Ethnocentric models of disability have resulted in an ontology that rarely embraces the cultural nuances and social structures of specific countries. There have been increasing calls from scholars to expand understandings of disability beyond this hegemonic focus and develop new ways to do culturally specific and respectful inclusive work. Utilizing a novel methodological approach based on Paulo Freire's "Pedagogy of the Oppressed", we problematized past research and the current knowledge landscape of inclusive physical education (PE) in Japan. We identified that PE teachers were constantly "Grappling with Conflict" regarding their intrinsic desire to include disabled students in PE, and the cultural, institutional demands that instructed them how to teach. We drew upon numerous holistic, cultural, and Globally Eastern philosophies of thought to interpret these findings. Through reinterpreting past research, we developed a future research agenda for improving inclusive PE in Japan to support teachers and students through cultural praxis. [ABSTRACT FROM AUTHOR]

There have been increasing calls within critical disability studies to move beyond ethnocentric Global North/Western interpretive lenses, especially when doing work in countries that have historically been oppressed by such cultures. These lenses rarely embrace the unique cultural nuances and social structures of different communities such that meaningful social justice is not possible. In this paper, we propose that cultural praxis (based on the work of Paulo Freire) could be a necessary paradigmatic shift toward amplifying disability research beyond ethnocentrism and toward culturally reflexive and relevant study. We show how we developed this methodological process through conceptual representations of our evolved thought, author reflections, and theoretical groundings. We invite dialogue from colleagues invested in socially-just research, and hope this approach begins further conversations and methods for doing meaningful, culturally specific work to achieve cultural praxis in physical education and wider realms of critical disability studies. [ABSTRACT FROM AUTHOR]

Geopolitical bordering practices affect not only migrants and refugees, but also non-human animals, environments, and Indigenous communities. But metaphorical borders also exist inside and are imposed on everyone. These include emotional, psychic, and cultural borders that limit freedoms. This article examines the potential solidarities for and multi-scalar politics of building an abolitionist praxis rooted in this expansive notion of borders and our collective struggles to cross or abolish them altogether. It examines US-based artist Patricia Vázquez Gómez's art exhibition BorderXer, first exhibited in Portland, Oregon, U.S.A. in 2019, to develop a geographical analysis of 'borderXers' (border crossers) that operates at scales from the flesh, to body, to community, to the transnational. The artist uses photographic, installation, textual, and video works to connect audiences' own experiences of borders imposed on their bodies and psyches to the material geographies of the US/México borderlands. These borders limit both freedom of movement and freedom to be in relation and community with others. These works unsettle dominant and dominating notions of borders and reveal possibilities for the remaking of exclusionary border relationalities. I argue that the aesthetics of the exhibition develop an abolitionist perspective on borders that exceeds the artist's explicit calls for 'open borders'. [ABSTRACT FROM AUTHOR]

It is well known that teachers' feedback plays an important role in students' learning, as it enhances learners' cognitive development; yet there has been little research on how positive feedback given in the form of emojis works in computer-assisted language learning (CALL) courses. In this study, an experiment was designed to clarify how English as a Foreign Language (EFL) learners' emotions are affected when such feedback is presented (no feedback vs. supraliminal feedback vs. subliminal feedback) and to examine how the feedback correlates with their learning effectiveness. A within-subject experiment with 33 participants was designed and administered to examine three proposed research hypotheses. Participants' frontal asymmetry alpha (FAA) and their recollection of the learning contents were used as the index of their emotional valence and learning effectiveness. The results revealed that positive feedback given in the form of emojis generated a positive/approach emotion when it was shown subliminally. Furthermore, a significant relationship was seen between EFL learners' positive emotion and their learning effectiveness; such a finding was supported by the significant relationship between the modes of emoji presentation and the participants' learning effectiveness. This study's originality and value lies in the innovative research method that was adopted and the interesting findings that it yielded. The limitations of this study such as research design and sampling are reported. The study also has practical and theoretical implications for practitioners and scholars of CALL for praxis and future research. [ABSTRACT FROM AUTHOR]

The article discusses the book "Social Work and the Grand Challenge to Eliminate Racism," which emphasizes the need for social work to confront systemic racism as a core professional responsibility. The book integrates theoretical discussions with evidence-based interventions, focusing on both macro-level advocacy and micro-level practice to address racism within the social work profession. It highlights the historical context of racism in social work, the impact of racism on individual and family well-being, strategies for systemic changes, and progressive approaches to eliminating institutional racism. The book encourages social workers to engage in advocacy and policy reform to dismantle the legal and institutional structures perpetuating racial inequities. [Extracted from the article]

Punk has its roots in the garage bands of the 1960s and 1970s as expressions of resistance to mainstream music. Punk, however, has evolved over time to encompass rebellion and an ethic of DIY (i.e. do it yourself) not just in music but in other domains to reject the status quo. Punk can be found in the university too. Podcasting and zines, for example, are such DIY approaches for postsecondary pedagogy. In this paper, we share our perspectives on the punk creation of a podcast series and zine associated with a course interested in engaging graduate students in critical geographical methodologies in the middle of the COVID-19 pandemic. This work came about through a synchronous online seminar that created space for graduate students to get punk and personal in their approach to engaging with course materials. We (Kiera, Saskia, Sam, and Erica) created a four-part podcast series and zine, “Getting Personal” that was submitted for evaluation in relation to the course objectives. When the course concluded, the professor (Heather) encouraged the podcasters to broadcast their DIY project. Doing so sparked mutual interest in further engagement with theory and praxis towards the work presented here; we speculate about the utility of punk projects as a pedagogical tool for uncertain futures. [ABSTRACT FROM AUTHOR]

The story of Br’er Rabbit, utilizing wits and the briar patch to escape a harrowing ordeal, was passed down from enslaved Africans to African Americans. From this tale, we learn that the briar patch provides refuge, representing the pillars of humanity – grace, space, time, and opportunity – that support the freedom quest. Likewise, Soulcial Work Praxis (SWP), a wholistic framework for advancing justice, equity, wellness, empowerment, and liberation (JEWEL), seeks to bridge the micro-macro divide and integrate “heads” (reflections), “hearts” (feelings), “hands” (actions), and “soul” (humanity) to transform individuals, relationships, communities, institutions, and environments. As a product of SWP, the Briar Patch Collaboratory (BPC) is a human science, development, and service so(ul)cial enterprise that supports the vision, development, and work of visionary philosophical artivists (VPAs) through training, research, initiatives, and socially innovative enterprise to generate innovative triple bottom-line (social-economic-environmental) solutions to complex bio-psycho-socio-cultural challenges. [ABSTRACT FROM AUTHOR]

The article "Decolonizing the English literary curriculum" explores the necessity of diversifying and decolonizing the English literary curriculum by moving away from a Eurocentric focus on British authors and colonial perspectives. Drawing on personal experiences in India, the author discusses the challenges of incorporating postcolonial perspectives into the curriculum to promote social justice and counter repressive forces. The text delves into the evolution of English literature curriculum in Indian universities, highlighting the complexities of incorporating diverse languages and cultures, particularly in African and Indigenous contexts. Emphasizing the importance of a culturally sensitive approach, the article calls for a reevaluation of traditional canons and a more inclusive approach to literature education in post-colonial societies. [Extracted from the article]

Addressing the special issue’s focus on the contestation of state categories, this article investigates the categorization of Indigenous Peoples on the move and how they resist and re-exist these categorizations. Rooted in decolonial approaches from Latin America, we propose a trans-Indigenous conceptual framework for the analysis of such mobilities. Based on 15 semi-structured interviews with Indigenous people on the move conducted in the State of Roraima in Brazil and supplemented by an examination of relevant policy documents in the region, our arguments are built around the perspectives of Indigenous people on the move and their resistance. In outlining the contours of a trans-Indigenous conceptual framework, this article’s primary contributions lie in contextualizing Indigenous mobilities within a decolonial critique of the modern-colonial nation-state and human rights in Latin America that may lead toward an independent praxis related to territory, sovereignty, and mobilities. [ABSTRACT FROM AUTHOR]

AbstractIn this article I explore the notion of jazz cosmopolitanism in Malawi in an effort to examine the complexities of navigating transnational multicultural spaces. I am specifically interested in how this plays out in southern Africa, where the music industries are affected by ongoing influences from the Global North sedimented on top of a history of multiple types of colonialism. I outline some foundational works on music and cosmopolitanism in Africa before discussing the music and career of Malawian jazz guitarist and producer, Erik Paliani. Paliani stands apart from many Malawian musicians based on his career highlights, but also his commitment to jazz as an international and African art form as well as a means of navigating the world. I focus on two compositions as performed by him in order to explore creativity and positionality as they relate to the intersection of jazz and African musics. I also interrogate my own positioning as a foreign white male and frequent participant in the Malawian music industry since 1991. In doing so, I unpack some complexities to cultural representation in cosmopolitan African spaces articulating with discourses on mobility and privilege. My aim is to understand how reconciling individual expression and collective belonging may be accomplished through the praxis of Afro-jazz in southern Africa. I suggest that jazz cosmopolitanism, rooted in socio-musical practices in southern Africa and beyond, adds a crucial layer of expressive devices and referential frameworks that illustrates important stories of human experience in this region. [ABSTRACT FROM AUTHOR]

This article addresses the intersection of genocide studies, climate change, and peace education. It does so by examining the state of these connections, and proposes a fresh concept for considering the entanglements of contemporary violence in the Anthropocene. A notion of postgenocide sees the elements of geopolitical order, warlordism, climate change and resource exploitation. Postgenocide is an approach to mass violence occurring beyond the usual framing of state violence and intent. It aims to enrich the ongoing decolonization of peace education, as well as empower peace educators in conveying these often-complex relations in a violence-prone and climate changing world. Thinking outside of legal constraints of genocide or emotive fuzziness of climate change, educators can broaden their appeals and promote decolonized thinking of how violence works, its agents, and who it impacts in the Anthropocene. Postgenocide offers a transformative research and praxis link frame beyond globalizing Holocaust education as a stand-in for human rights education. Peace educators can leverage global concepts like postgenocide to cut through and examine the complexity of such entanglements. [ABSTRACT FROM AUTHOR]

Extant scholarship argues that the extent to which Salafis politicized after 2011 was a result of the relative degree of openings that followed the ‘Arab Revolutions’ – from limited reform (Morocco) to full-fledged democratization (Tunisia). Based on a comparative study of Tunisia and Morocco, this paper instead explains the emergence of a politicized, post-Salafi current in both countries in terms of a dialectical relationship between opportunities and constraints emanating from not only state institutions but also societal dynamics such as public hostility and cross-ideological socialization. We argue that although many Tunisian and Moroccan Salafis chose not to engage in institutional politics in the initial years after the uprisings, their exposure to the new democratic environment – including interactions with ideological ‘rivals’, the use of civil liberties, and mobilization in the newly liberalized public sphere – followed by the restoration of institutional and societal constraints after 2013 have given rise to a distinct post-Salafi current. While post-Salafis remain Salafis, they distance themselves from Wahhabism, claim the legacy of national religious references (Maliki Zaytunis in Tunisia, modernist Salafis in Morocco), revise their exclusivist tendencies, and recast politics from an instrumental activity to a legitimate and valuable praxis in and of itself. This constitutes a major departure from globalized, decultured, and exclusivist Salafism towards greater indigenization. [ABSTRACT FROM AUTHOR]

The paper examines the capacity to act in counter-hegemonic human rights approaches. It concerns non-liberal subjectivities like the incarcerated person that are inconceivable in their action and are assumed to be lacking in autonomy. Counter-hegemonic human rights scholars have addressed the contributions of excluded subjectivities and decolonial struggles in shaping the emancipatory function of human rights. Their scholarship also alludes to the limitations in the conceptualisation of liberal autonomy that overlooks conditions of debilitation in the carceral state. Addressing such limitations, the paper suggests turning to 'after rights' as a reorientation in liberal human rights critique. 'After rights' concerns the proximity between rights-claims and the propagation of carcerality that tether the capacity to act. The paper situates its analysis in the anti-carceral tactics within the Boycott, Divestment, Sanctions (BDS) movement that channel international solidarity and revive a Palestinian peoplehood across borders. It assesses the potential and limitations of utilising human rights as a legal discourse and a language of freedom in the movement. The paper, finally, proposes deploying anti-carceral praxis in order to foreground anti-colonial action, like that of the BDS movement, in their space-making potential as practices of freedom that surpass the liberal conceptualisation of autonomy and freedom. [ABSTRACT FROM AUTHOR]

Decolonial and post-colonial critiques have shown how rights naturalise a normatively white, Western bourgeois, and appropriative subject, while negating other forms of being and subjectivity. Given the disquiet around rights and their subject, reimagining the subject of rights calls on us to think 'after rights?'. Thinking 'after rights?', and insisting on the question mark, I argue, entails seeking the 'undared shape' (Aimé Césaire) of rights untethered from the figure of sovereign Man. Sylvia Wynter's historical-philosophical critique of Man, and search for the human 'after Man', are central for understanding the colonial-modern order and the role of rights within this. Extending Wynter's orientations, I first analyse how rights are implicated in modernity-coloniality's material and symbolic violences. Second, I examine Wynter's amplification of sociopoetic struggles – those wide-ranging modes of sociality and cultural, survival practices – by Man's enslaved and colonised Others. Such struggles aimed to displace Man as locus of colonial-modern structures, forging new meanings and modes of world-making untethered from this hegemonic figure. Importantly for rights and world politics scholarship, sociopoetic struggles work with abolitionist-reparative intent towards modernity-coloniality and its master subject. Finally, I consider what renarrating the human outside Man's horizon – as abnormative, insovereign and anti-individualist praxis – means for human rights. [ABSTRACT FROM AUTHOR]

This conceptual essay extends decolonisation debates to the broader context of decoloniality of praxis. It acknowledges the significance of epistemological and pedagogical decolonisation but argues that these do not fully engage with the entrenched coloniality in tourism in Africa. The essay problematises the conventional explanations for Africa's underperformance in international tourism and its erasure of Africans as tourists. It proffers pragmatic arguments for decolonising tourism in Africa, given the unprecedented decline in international tourism during the Covid-19 pandemic, the historically contradictory images of Africa, the latent demand for domestic and regional tourism, the youthful population of Africa, and the possibility of Africa-wide freedom of movement emanating from implementation of the African Continental Free Trade Area. The article emphasizes the need for concomitant representivity of Africans as producers and consumers of tourism experiences from within the continent, partly facilitated through principles of subsidiarity, although potential resistance to such a pursuit is acknowledged. [ABSTRACT FROM AUTHOR]

The aim of this study was to determine the potential cognitive impairment associated with motor disability in a group of children attending regular schools and to analyze whether there were different cognitive profiles according to the type of motor disability they presented. The study had 87 participants, 31 healthy and 56 with three types of motor disability: Neuromuscular Diseases (NMD Group), Cerebral Palsy-Hemiparesis (CP- HPx Group) and Cerebral Palsy-Diplegia (CP-DP). Ages ranged from 6 to 18 years and they had medium and medium-high socioeconomic and cultural levels. All participants attended regular state-funded and independent schools in an inclusive modality. The neuropsychological assessment included the following cognitive domains: processing speed, working memory, verbal and visual episodic memory, language, visuo-perception and constructive praxis and executive functioning. A second analysis was performed with the groups with CP: one based on the severity of gross motor impairment (GMFCS-E&R scale) and the other based on the levels of manual dexterity (MACS scale). ANCOVAs were performed controlling for age and processing speed in the three analyses. The group with CP-HPx was shown to be the most cognitively impaired of the three groups, with significant deficits in visuo-perception, verbal working memory, and visuo-spatial memory. Subjects with greater gross motor dysfunction (GMFCS-E&R) did not show the greatest cognitive impairment, while those with worse manual dexterity (MACS) exhibited greater cognitive impairment. Children and adolescents with motor disabilities, a priori cognitively normal, present different levels of cognitive impairment. This should be considered when planning educational adaptations for this infant-juvenile population. [ABSTRACT FROM AUTHOR]

This introduction to the Special Issue delves into the intersection of critical discursive approaches and intersectionality in the study of language, gender, and societal inequalities. It traces the evolution of gender and language studies, with a focus on how discursive methodologies have facilitated the examination of the material consequences of discourse, particularly in relation to power, gender, and social structures. The aim of this Special Issue is to foster academic synergy by merging discursive and intersectional frameworks to analyze how socio-cultural categories—such as gender, race, and class, among others—intersect to produce inequalities. Furthermore, the issue incorporates a decolonial perspective, critically engaging with the Eurocentric foundations of existing methodologies and advocating for a more inclusive analysis of global power dynamics. The articles within this issue adopt interdisciplinary approaches, including Critical Discourse Studies and Sociocultural Linguistics, to explore diverse experiences and social structures. By integrating these frameworks, the issue offers a multifaceted understanding of how intersecting identities shape discourse and social power relations, underscoring the importance of critical praxis and self-reflexivity in academic research. [ABSTRACT FROM AUTHOR]

This comparative case study takes up the examples of two Twelver lettrists, who together became two of the most important occultist authorities of the high Safavid period: al-Ḥāfiẓ Rajab al-Bursī (d. after 1410) and Maḥmūd Dihdār Shīrāzī (fl. 1576). Their projects are intimately connected, and can only be historiographically explained in tandem. Yet the first has been celebrated in the literature as a passionate, semi-extremist Twelver mystic, and the second—a sober, experimentalist Twelver occult scientist—totally elided. Nor has any study to date identified both authors' primary point of scholarly reference: the New Brethren of Purity network of imperial Timurid and Ottoman Pythagoreanizing occultists radiating from late Mamluk Cairo, capital of the lettrist renaissance to which they were consciously heir. To correct such elisions and imbalances, we must forswear the persistent scientistic-cum-religionist dogma that vanishes lettrism and other mainstream occult sciences into the wastebasket, apolitical category that is 'mysticism,' thus exiling much of Safavid intellection from early modern history of philosophy, of science and of empire. For al-Bursī, taking a page from his contemporaries the New Brethren, is the first Shiʿi author to draw directly on Ibn ʿArabī (d. 1240) and Aḥmad al-Būnī (d. btw. 1225–33) both, the two foremost Sunni lettrists of the later Islamicate scholarly tradition, representing lettrist theory and lettrist praxis respectively; and Dihdār—the most prolific Persian author on practical Būnian lettrism of the sixteenth century, and hence immediate inspiration for the al-Bursī cult of the next—provides us an invaluable window onto how Safavid philosophy was actually imperially, occult-scientifically practiced, as well as the evolution of the Western grimoire tradition as a whole. [ABSTRACT FROM AUTHOR]

This paper analyzes the lives of whom I call poli-creatives and how they reimagine space making and urban autonomy across greater Los Angeles through a queer and feminist praxis of collective care. Using women of color feminisms, queer of color critique, and transnational feminisms, this paper introduces the concept of mycorrhizal assemblages. As a theoretical and analytical tool, it draws from subterranean webs of mycelial fungal strands to conceptualize how poli-creatives use their work to navigate their everyday socio-political economic conditions by building interconnected spaces and nurturing local queer, feminist, working class, immigrant communities. Drawing on ethnographic observations and life-history interviews with five key poli-creatives, this paper discusses one kind of mycorrhizal assemblage rooted in informal spaces and practices; intimacy, trust, and vulnerability; and anti-surveillance and -policing. I show how these spaces do not depend on visibility and representation in public space, gayborhoods, nor the neoliberal state and formal institutions. Instead, I argue that although they are decentralized and ephemeral, they stay connected by a transnational and queer politics of local community building through DIY practice, holding spaces for embodied trauma, and divesting from institutional and settler-colonial state power. This study responds to the limitations within urban studies and discourses about queer communities by centering how poli-creatives use their transnational experiences, intimate communities, and embodied traumas and knowledges to lay down new soil for collective survival across greater Los Angeles and a future otherwise. [ABSTRACT FROM AUTHOR]

This article follows urgent calls from peace and conflict studies and geographies of peace to be decolonised. Our study shows that for the Shuar communities in the Ecuadorian Amazon, the concept of peace is quite different from that of the Ecuadorian state. This study demonstrates how 'Western' centric definitions of the term are rooted in colonial logic and power structures. In this article, we explore what it could mean to decolonise theories and spaces for peace. Through encounters with Indigenous Shuar understandings of peace in a community-based participatory research project, we highlight the plurality of possibilities for the term. Using a decolonial lens we conclude with a call to action for scholars in those disciplines to engage with the Feminist Indigenous Latin American and Caribbean methodology and epistemology 'cuerpo territorio' (body-territory) to understand territory from the perspective of Abya Yala, that sees women's bodies as the 'first territory'. We argue that 'cuerpo territorio' is well suited to do decolonial work and help us step outside a Westernized understanding of peace and make strides towards the pluriverse. While typically this Indigenous concept has been used to better understand violence surrounding extraction sites, we propose that engaging with the methodology will prove useful for theoretical findings in spatial understandings of peace and its praxis. [ABSTRACT FROM AUTHOR]

Social justice protests that began on 18 October 2019 in Chile were greeted enthusiastically around the globe. The mobilisation 'woke up' society and contributed to the collective drafting of a new constitution for the country. Building on ethnographic insights gathered in January–February 2020, this paper analyses forms of violence together with relations of care and solidarity that emerged within the mobilisation. It walks the reader through central Santiago de Chile and discusses the praxis of conducting research in a non-war conflict site, embedded in relations of claiming space (both figuratively and concretely) and creating practices that contribute to greater social justice. Simultaneously, they are enmeshed with manifold forms of violence that need to be addressed for peace to become possible. This paper seeks to contribute to debates on the entangled forms of everyday peace and violence, drawing on feminist research and connecting these with critical geographies of peace. [ABSTRACT FROM AUTHOR]

This article builds on feminist and decolonial perspectives and engages with political geography literature to rethink the way that peace and violence are understood in the Global South. Building peace that is coherent with planetary and ecological limits and that does not further direct structural violence necessitates breaking with the extractivist model of development that benefits growth and accumulation over the well-being of humans and more than human lives. By theorising the way that degrowth strategies can be understood as furthering climate resilient peace in the Global South, this article proposes two ways that we can understand peace as a liberatory praxis based on the 'room to grow' and 'the right to say no'. Through these two strategies, I aim at centring a liberatory praxis for peace on the need to negate both material and symbolic systems and structures of oppression that produce climate and environmental changes, as well as reproduce direct, structural and cultural violence. A peace praxis focused on the liberation of the Global South identifies that different types of violence linked to climate and environmental changes and underdevelopment are not only connected but that they share their roots in deeper structural systems of extractivism, exploitation and colonisation. [ABSTRACT FROM AUTHOR]

For years, critical museology has called for museums to question and revise their narratives and praxes. Current societal discourses on representation and inclusion in cultural heritage has made this even more important. The paper argues that such revisions involve specific challenges for collectors' museums where narratives of foundation and the founder are pivotal for institutional self-perception. Despite the relevance of critical museology's institutional critique, the paper argues that the critique overlooks one important aspect: that change of praxis requires an understanding of how and why certain narratives become embedded in museums' self-perception. Integrating organizational theory, psychology, and sociology with critical museology, the paper offers a new interdisciplinary perspective on the organizational mechanisms that undergird institutional conventions, canons, and embedded narratives in collectors' museums. Finally, the paper advances the concept of resonance as a path to working constructively with tensions between museums' historical narratives and contemporary societal issues and worldviews. [ABSTRACT FROM AUTHOR]

\nHighlightsEl Salvador’s 2017 national metal mining ban and contentious 2021 water law seemingly represent distinct cases of social movement victory and failure. However, this study deploys relational methodologies to examine how El Salvador’s anti-metal mining and water justice movements emerged together, became partially separated, and remained thoroughly entangled. The concept of social movement entanglement builds on and extends dominant notions of relationality in social movement studies by emphasizing processes of intra-relation, mutual constitution and becoming-with. Rather than study how separate movements interact, investigating entanglement highlights how social movements become separated and remain entangled through acts of material and discursive politics. Examining the entangled origins, mobilizations, and outcomes of El Salvador’s anti-metal mining and water justice movements shows how these movements were neither the same nor distinct. Salvadorans bearing the brunt of water injustices lived these movements as one struggle. However, to pass the historic metal mining ban required anti-mining activists to distance their social movement goals and discourses from the more politically contentious and legally complex water law. Vitally, the strategic separation of these movements led to their further entanglement, as the historic ban informed, reinforced, and legitimized transformations within the water justice movement. From their origins to their evolving presents, El Salvador’s water and mining politics have remained entangled. Such entanglements implicate social movement theory, methodology and praxis in El Salvador and beyond and center the power-relations that shape what counts as social movement success and failure, and whose interests and environments are worth fighting for. El Salvador’s anti-mining and water justice movements are entangled.They share discourses, networks, and strategies.The partial successes and limitations of each movement are mutually constitutive.Entanglement implicates social movement theory, methodology, and praxis.El Salvador’s anti-mining and water justice movements are entangled.They share discourses, networks, and strategies.The partial successes and limitations of each movement are mutually constitutive.Entanglement implicates social movement theory, methodology, and praxis. [ABSTRACT FROM AUTHOR]

Feminist activism persisted even in the isolating times of the COVID-19 pandemic. But how did the crisis shape feminist solidarity, especially for subjects facing multiple marginalities? In this article, based on in-depth interviews and participant observation, I examine how women tech workers in India – as gendered labour in the Global South – participated in various online groups to overcome their isolation. These women ostensibly acted as compliant neoliberal and heteronormative subjects, but their compliance paved the way for feminist solidarity. I theorize this paradox as the ‘praxis of compliance.’ As a theoretical framework, ‘praxis of compliance’ foregrounds the structural barriers to women workers’ participation in collective feminist activism. It also reveals some alternative strategies of building feminist solidarity within the constraints of the neoliberal economy as well as local and global crises that deepen inequality. I identify three potential areas of praxis of compliance for women tech workers in India: professional, personal and labour activism. [ABSTRACT FROM AUTHOR]

Guided by the three core tenets of a Black feminist love-politic, this article offers a framework of communion for Black men within higher education. Emanating from the embodied experiences of Black men in academe participating in the “site” of communion (i.e. The Gathering) through an Association for the Study of Higher Education (ASHE) virtual symposium session, four core dimensions of theory emerged: spiritual, relational, material, and political. Life-notes from each session participant are used to capture each dimension of communion. Implications for praxis related to the spiritual and material well-being of Black men within higher education are offered. [ABSTRACT FROM AUTHOR]

In this essay I consider two books by the Mexican writer Cristina Rivera Garza – Había mucha neblina o humo o no sé qué (2016) [There Was a Lot of Fog or Smoke or I Don’t Know What] and Autobiografía del algodón (2020) [Autobiography of Cotton] which conjugate journeys to sites in Mexico where agricultural and industrial labour played a critical role in the country’s post-revolutionary reconstruction. I illustrate how these works not only spotlight the long-term effects of dispossession, transnational migration, and “slow violence” but also articulate an epistemology of what I call “queer errantry”. Drawing on ideas from Edouard Glissant, Anna Arabindan-Kesson, Gloria Anzaldúa, and Sara Ahmed, I argue that, in the context of significant environmental and gender violence in Mexico and its “visceraless” state, for Rivera Garza travel and pedestrianism function as acts of relation, forms of reckoning with the rapid acceleration of capitalist modernity. As a way of reading and representing the world, “queer errantry”, I suggest, comprises a decolonial feminist praxis of orientation and remembrance. [ABSTRACT FROM AUTHOR]

AbstractThis essay explores the role of public administration research and graduate education in community-engaged scholarship by answering three questions: (1) What should we be doing differently? (2) Where should we turn our governance gaze? (3) How do we engage in thoughtful, reflective, and reflexive praxis? It invites responses via future submissions to the journal. [ABSTRACT FROM AUTHOR]

Te Tiriti o Waitangi is one of the founding documents of Aotearoa New Zealand. It provides for the potential for partnership between Maori and the Crown, though its promise has not been fully realised. When it comes to the trans-Tasman relationship, Te Tiriti emphasises the importance of genuine partnership, of understanding history and the depth of relationships, but it could also have further effects on the alliance with either an increased inclusion of Māori values into New Zealand’s foreign policy or increased autonomy for Māori within a domestic setting. [ABSTRACT FROM AUTHOR]

This article explores counter-design as a radical meaning-making practice for community co-design. Radicalism, here, is an ongoing process of complicating and unsettling daily practices to reveal and thus acknowledge socio-political context. Semiotic analysis of ethnographic research with grassroots organisations is taken as the point of departure to understand how communities co-design meaning, and in turn how we might co-design new meanings through countering. Through counter-design in place, we observe small semiotic moments that problematise the rhetoric of horizontal democratic organising amongst the realities of coercion and power asymmetries. These semiotic moments are thus significant for how they reveal the reproduction of meaning and how this constructs, and can subsequently limit, the possible actions for these communities. In this sense, our approach constitutes a design praxis, through which we analyse what it means to employ countering against existing institutional power, both for our participants and for ourselves as designers. Here, we reveal the tenuousness of (designer/ly) intent in relation to and in combination with the artifice of readymade community designs, as these are shaped by work 'on the ground' and consider how this might impact the co-creation of democratic communities. [ABSTRACT FROM AUTHOR]

Teachers' and practitioners' pedagogical practices also have legal professional responsibilities and regulations to adhere to under the Individuals with Disabilities Education Act. We understand the former as the policy master narrative that can reify inaccessibility in the classroom. We take a paradigmatic shift focusing on "storying" pedagogical practices in special education by centering 2 Black and Brown girls in attendance in K-12 classrooms, "storying" together/two-gather transformative teaching-learning wisdom. We propose that "storying" involves explicit engagement with and highlighting of the student's voice, and we would center spirit and emotionality. The girls' storying illustrates praxical research through the lens of Black Womanist/Feminist and Disability Justice. The girls will show ways to support their learning. We introduce 5 "storying" pedagogical practices related to access-intimacy as interdependence, voicing intersectional knowledge for anti-racist and anti-ableist praxis in special education. Finally, we share how these practices lead to justice in education by reframing the master narratives for our readers to access and determine a reflexive accessibility praxis (everyday life) for their pedagogy. [ABSTRACT FROM AUTHOR]

This article explores the role of Indigenous communities in Guatemala in countering a right-wing backlash and defending democracy. It discusses the inauguration of President Bernardo Arévalo, who acknowledged the support of Indigenous peoples but raised concerns about their limited representation in his cabinet. The concept of a plurinational state and demands for Indigenous rights and autonomy are also discussed. The article highlights the historical context of colonial violence and the erasure of Indigenous identities, which has fueled the call for plurinationalism. It emphasizes the ongoing struggle for a plurinational state and the importance of practicing plurinationalism and buen vivir in everyday life. [Extracted from the article]

Access to healthcare among Southeast Asian migrants in Taiwan is a pressing concern. Once migrants fall ill, they are at risk of losing jobs and even jeopardizing their legal status to work and stay. While existing studies have shed light on migrants' experiences of alienation in healthcare, there has been limited attention given to the role of migrant activists in negotiating and mobilizing concepts of health. In this article, I examine how activists mediate migrants' access to health resources. As migrant organizations step in to care for migrants, they render migrants' bodies legible and admissible by guiding them through the healthcare system. I suggest that activists wield the power to govern by shaping the ideals of a healthy and morally responsible migrant. Their authority to care also hinges upon crafting narratives of collective wellness that foreground the interdependent relationship between citizens and migrants, elevating migrants' health into vital projects of governance. Through a critical analysis of discourse and praxis around migrant care, my intention is not only to challenge the narrow focus on migrants' physical wellbeing but also to cast light on the affects of mediating care and how it shapes meanings and values attributed to migrants' lives. [ABSTRACT FROM AUTHOR]

Public administration is poised to recognize that race is constitutive of bureaucratic hierarchies, processes, and outcomes and, as such, to ground our work in a more critical and progressive conceptual framework. In this exploratory analysis, we center Critical Race Theory (CRT) around practice, or praxis, a process that is self-reflexive and race-conscious to address root causes of racism, on the role of public sector leaders. This paper applies leadership research to demonstrate how public leaders, particularly career bureaucrats, can help to eliminate institutional racism. We specifically explore how critical race praxis (CRP) can apply to environmental justice and the movement against environmental racism. [ABSTRACT FROM AUTHOR]

A global movement toward disaster resilience seeks to reconceptualize societal response to shock. Yet, despite disaster resilience's interdisciplinary and collaborative components, some contemporary scholarship argues the praxis may subjugate and harm stakeholders. Seeking clarity regarding the decolonial and critical perspectives contesting Eurocentric disaster resilience, our article employs a thematic analysis to examine how disaster resilience may enshrine systemic problems of inequity and subjugation. Our findings offer new ideas to challenge dominant understanding of disaster resilience, creating a typology of overlapping characteristics and outcomes. [ABSTRACT FROM AUTHOR]

The article discusses the rebranding of Cognitive Academic Language Proficiency (CALP) as Critical American Language Praxis (CaLP). The author argues that CALP is rooted in colonialism and the culture of poverty, and is often taught in teacher education programs in the United States. The rebranded CaLP aims to shift the focus to locally situated decolonial struggles and address social inequities in language learning. The author explores the terminological shifts from cognitive to critical, academic to American, proficiency to praxis, and discusses the importance of language as a site of conflict and struggle. The article concludes by emphasizing the need to continue fighting for a world where linguistic borders are not barriers to inclusivity and solidarity. [Extracted from the article]

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This article surveys the status quo of AI readiness and governance in Asia and identify Asian approaches of doing AI regulation and governance through policy and document analysis. We note that some Asian countries are moving from 'soft regulation' through strategies and guidelines to 'hard regulation' through rule-setting and laws on AI. We argue that their AI governance approaches are greatly influenced by the existing internet governance frameworks and suggest the importance of historical understandings of Internet, telecommunications, and digital technology and governance to identify the connections and influences – and 'path dependency' of past policies upon their current AI strategies and governance. We anticipate that the AI regulatory landscape in Asia will become a diverse and contentious space due to global AI competition among the EU, China and the U.S. as well as the pragmatic paths that many Asian countries may take considering their own histories, economies and politics. [ABSTRACT FROM AUTHOR]

The 3rd annual Praxis Lecture exemplifies the National Association for Kinesiology in Higher Education's (NAKHE's) ongoing commitment to the principles and practices of social justice, diversity, and inclusive excellence as pillars of leadership development. This year's lecture focused on perspectives, insights, and recommendations for NAKHE as the organization strategically prepares activities and programming to effectively develop, support, and advance future generations of leaders in the kinesiology discipline and beyond. The lecture highlighted an overview of the author's journey as a scholar, administrator, and member of NAKHE. Additionally, a rationale for and description of six key perspectives on leadership development were offered for consideration. This lecture was dedicated to the author's mentor, advisor, and supporter Dr. Jepkorir Rose Chepyator-Thomson of the University of Georgia's Department of Kinesiology. [ABSTRACT FROM AUTHOR]

Brazil is well-known for participatory planning praxis anchored on the right to the city and federal legislation. Yet little is known about how the right to participation materializes through the courts. Focusing on the right to participation beyond legislative and executive branches, we analyze jurisprudence on participatory planning through decisions in two state courts of appeal. We illustrate higher court magistrates' awareness about the right to participate despite disregard of procedural participation in other instances. Seeing master planning 'as a verb', the contentious meaning of participation in the judiciary is intertwined with the standing of master plans in city governance. [ABSTRACT FROM AUTHOR]

This article is an exegesis of democracy as it manifests in the Shona people’s selected proverbial philosophy and collective thought. It argues that, contrary to the peddled cultural prejudices and Eurocentric condescending attitudes that portray African/Shona traditional leadership as monarchical and autocratic, this society had an analogue of democratic governance system, as an established tradition. Through proverbs, a collective and engaging dialogue with chiefs and their subjects gently reminded stakeholders of their responsibilities. The article avers that vivid insights of the Shona people’s cultural norms and values exude that they had a firm, genius, significant and sustainable democracy in both theory and praxis. Furthermore, the Shona people’s linguistic treasures unraveled in this analysis, typify that they have a rich oral heritage which functions as part and parcel of their history, to be exploited also by the contemporary and future generations. Shona proverbs, as this article further argues, are oral archival material worthy re-engaging for they do not only reflect the Shona people’s democratic worldview but also act as a valid, reliable and rich linguistic transcript of their traditional leadership from the classical past. The intellectual pedestals adopted in this study are sankofa and nommoic creativity. [ABSTRACT FROM AUTHOR]

Decolonial scholars endeavour to evade the construction of another singularity by rejecting the allure to universalise a single definition of decoloniality and difference, which may claim narratives and praxis that would liberate all peoples but would re-enact other forms of irreflexive violence. For this rationale, we draw on our loci of enunciation to argue for ‘Islamic Emancipation’ as a decentring ‘Maarifa’ that resonates with the logics of a substantial number of people (2 billion Muslims as of 2023) to whom Islamic philosophies are legitimate epistemologies for navigating social realities. Islamic Emancipation is an onto-epistemological compass through which we generate novel epistemic readings of religious texts into the debates on decoloniality in education. The applied modalities of Islamic Emancipation within education can be unpacked through three main approaches. First, by orienting students to process colonial organisation as the oppressive imposition of unequal systems, some assumptions about those who had/have been subject to subtle workings of colonial structures are undermined. Second, educators are epistemic and activist subjects who are entitled to intellectual freedom but with a comparable level of responsibility to act, challenge and intervene. Third, critique and re-interpretation are essential cognitive skills promoted by Islamic Emancipation to be prioritised in education. [ABSTRACT FROM AUTHOR]

This study explores the growth and development of restorative justice in Saskatchewan. With key informant interviews and surveys, this study finds that government officials and the community played an important role in the growth of restorative justice (RJ) in Saskatchewan. The data are analyzed with NVivo 10 software. This study finds multiple factors contributing to the growth and development of restorative justice in Saskatchewan. Dissatisfaction with the current criminal justice system, increased awareness of restorative justice, and faith-based organizations such as the Mennonite Central Committee (MCC), Indigenous-led justice organizations and funding support from both provincial and federal governments facilitated the growth of RJ in SK. This study captures a major discussion of government in restorative justice. This study ends with sharing some limitations and areas for future research. [ABSTRACT FROM AUTHOR]

This article draws upon the perspectives of newcomer Filipino families who have migrated through the global domestic work industry, specifically through Canada's Live-in/Caregiver Program (L/CP), and the perspectives of Filipino social service providers in Toronto, Ontario, Canada. I examine how newcomer Filipino families make meaning of, and negotiate, the impact of family separation and reunification through the L/CP on their mental health and well-being. Moreover, I look at how Filipino social service providers center the experiences of newcomer Filipino families within service provision through an anti-racist and anti-oppressive framework, which has implications for policies and praxis in community-based agencies. The paper moves from deficit-focused experiences of ‘trauma’ to centring the voices of newcomer Filipino families as agents of change, in collaboration with Filipino social service providers. This shift illuminates how newcomer Filipino families and their lived experiences are sites of transformation in the policy and practices that impact their mental health and well-being. [ABSTRACT FROM AUTHOR]

The article, titled "Progress, politics and the place of elite black African women in Kenya’s extractive sector," explores the experiences of elite black African women working in Kenya's extractive sector. The dissertation challenges mainstream feminist theories and methods, arguing that they fail to effectively engage with the experiences of black African women in this traditionally masculine sector. The study adopts African feminisms as an alternative lens for understanding the intersection of race, gender, and elitism in the extractive sector. It also examines the role of place-making and the construction of the ideal worker body in shaping the experiences of black African women in the sector. [Extracted from the article]

AbstractAre bureaucratic institutions simply hollowed-out instruments of autocratisation, meaning they merely execute the orders of ­populist-authoritarian actors? If not, how do they deal with the destabilisations of autocratisation? Drawing on a study of street-level bureaucracies in contemporary Turkey, this article contributes to ongoing debates on the (un)makings of autocratisation and its limits through its focus on the role played by documents in everyday bureaucratic praxis. The findings highlight that bureaucracies do not simply operate in a top-down manner with bureaucrats having little to no space for manoeuvre. On the contrary, documents generate ambiguities and anxieties that civil servants strategically deploy through their incessant translations, negotiations, subversion, countercurrents, contestations and resistances to constrain and rebuke autocratisation. In doing so, the article demonstrates the limits of autocratisation in Turkey, and traces how such large-scale transformations are experienced from within state institutions, and how they unlock the agentive potential for the stakeholders, such as bureaucrats. The article challenges conventional discussions across political science through its attendance to the countercurrents and resistance from within the state, rendering the state not as a coherent, homogeneous entity but more as an incessantly rearticulated relationality. [ABSTRACT FROM AUTHOR]

Dr. Sudhir Kakar, a renowned psychoanalyst and cultural thinker from India, made significant contributions to the understanding of unconscious processes in individual and collective life. His work went beyond studying the relationship between culture and the psyche to exploring the psyche within civilizational flows. Dr. Kakar emphasized empathy and compassion in psychoanalysis and aimed to bridge differences and create dialogical spaces between seemingly incompatible social binaries. His global recognition and translated books reflect the impact of his work. Dr. Kakar passed away in 2024 after battling cancer, leaving behind a profound intellectual legacy. [Extracted from the article]

This paper assesses the contributions of Paulo Freire to communication theories, drawing upon a search for communication theory literature on the database Communication and Mass Media Open and the conglomerate source Encyclopedia of Communication Theory. Four encyclopedia entries are reviewed alongside 22 articles. Often identified as an education theorist, Freire and his contributions to the interdisciplinary field of communication can be seen in relation to international development; sign-language interpretation; communication ethics; public communication; culture; mass media; among others. Several studies are conducted in non-Western countries, with a notable focus on multicultural communication toward peace-building and cultural harmony. Additionally, severe social justice issues which involve violation of basic human rights are documented in two indigenous studies. Eight new theory-making papers are identified, in which Freirean theory is mobilized to support communication theory-building. The intersectional and multicultural nature of Freirean theory emerges as leading to diverse applications in social justice, and the review outlines six key Freirean concepts which recur in existing communication theories and studies: dialogue; praxis; banking model; problem-posing; critical consciousness; and emancipation. How each of these concepts are mobilized to guide theorizing in the field of communication are summarized, toward supporting future work in communication as social justice practice. [ABSTRACT FROM AUTHOR]

Transnational feminism has become a prevalent paradigm in feminist theory, but its connection with creative practices such as music remains unclear. This article addresses the relationship between music, culture and feminism and considers the extent to which world music creates spaces for transnational feminist praxis. Applying Chandra Mohanty's 'tourism', 'exploration' and 'solidarity' models for internationalising feminism, I question whose feminism is performed and negotiated at WOMAD, one of the most influential international music festivals in Europe. I argue that world music encounters have the potential to both help and hinder the cause of feminism across borders as music can reinforce and resist power inequalities between women from different places and cultures and intercultural music encounters can create the conditions for locating transnational feminist discourse within specific struggles and working through the mutualities and tensions between different feminisms. In doing so, I seek to show the value of bridging feminist geography and musicology, as the former can be used to critically analyse the plurality of feminisms at play in musical contexts, while the latter can illustrate how transnational feminist work is being undertaken outside the explicitly political realm and how expressive means of communication may disrupt assumptions about empowering/disempowering feminisms and exemplify the complex intersections between feminism, place and culture. [ABSTRACT FROM AUTHOR]

The existing research on the role of intellectuals in alleviating suffering has overlooked contributions by prominent Black intellectuals from the United States in the early 1990s. Two roundtable debates co-organised under the auspices of the Boston Review at Harvard and MIT in 1992 and 1993 in response to Eugene Rivers' essay "On the Responsibility of Intellectuals in the Age of Crack" were central to these contributions, counting a star-studded line-up of Black intellectuals including bell hooks, Cornel West, and Glenn Loury. Participants explore the role of Black intellectuals in the US, debating what they can and should do to combat oppression and domination. In this article, I recover the context of the debates, reconstruct their arguments, and make a case for their major historical and political significance. I comparatively interpret the two roundtables, identifying three major points of convergence. First, participants begin from a Gramscian conception of organic intellectuals, developing this further to defend the need for collective intellectual praxis. Second, the race-class-gender nexus plays a central role in structuring the very possibility of intellectuals affecting social change. Third, these intellectuals subscribe to a significantly pessimistic action paralysis, indicative of the relative powerlessness of intellectual debate in addressing structural oppression. [ABSTRACT FROM AUTHOR]