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Copyright of Journal History of Latin American Education / Revista Historia de la Educación Latinoamericana is the property of Universidad Pedagogica y Tecnologica de Colombia 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.)

Throughout his correspondence and writings, Leibniz made a number of passing references to the religion of the Mohammadans (Islam) and to several Islamic commentators. Recent literature on these references has placed them in the context of Leibniz's political and historical interests that largely reflect his Eurocentric prejudices. The purpose of this paper is to extract a more detailed and systematic view of Leibniz's knowledge of and interest in the religion, through Leibniz's remarks on Islam in relation to Christian doctrines such as the Trinity and the Incarnation, through the commentary of Maimonides and the Christian Averroists, and through a (partly speculative) comparison of three types of theodicy. The paper concludes that while Leibniz knew very little about Islam's actual doctrines, and that he was subject to the prejudicial views of his time, he understood Islam, as he did Christianity, as largely in conformity with natural (rational) religion. At the same time, his interest in its specific doctrines was primarily instrumental, that is, as correctives to certain abusive practices and misunderstandings persisting within Christianity, which could then explain for him why Islam prevailed in the East. [ABSTRACT FROM AUTHOR]

Copyright of Revista Crítica de Ciências Sociais is the property of Centro de Estudos Sociais 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.)

In this article I explore the potential of practical reflexivity of handling categories applied by social researchers, drawing on my ongoing doctoral project in which I employ a qualitative ethnographic approach. By integrating various ways of perceiving reflexivity, including migration studies, research on intimate relationships, and feminist theory, I demonstrate ways to view research settings as encounters that enable dialogue and an atmosphere of listening. Two categories, Afghan and marriage, which emerged as significantly multifaceted in my doctoral project serve as examples for this exploration of practical reflexivity. I illustrate the impact of individuals' perception of being seen as Afghan in a broader societal and political context, and I show the opportunity to reflect on the category of marriage during interview settings using dialogue with interlocutors. By establishing practical ways to incorporate reflexivity, I contribute to the growing research field of intimate relationships in a migration context, where a critical stance towards categories is infrequently employed. This also contributes to the field of applied reflexivity in migration studies. I argue that an unreflexive use of categories may lead to the reproduction of discriminatory practices and Eurocentrism, and that scholars, especially when working with marginalized groups, must assume the responsibility of questioning categories often taken for granted. [ABSTRACT FROM AUTHOR]

This study investigates the contradictions within European values and the challenges to social inclusivity, advocating for a broader perspective that recognises diverse historical and cultural contexts. It critiques Eurocentrism and explores alternative views such as Islam, Afrocentrism, and Ubuntu, proposing a more inclusive framework for global human rights and values, as well as research on social-economic development.

The objective of the article becomes to highlight a new epistemology of knowledge as the guiding thread of the creative process of the samba school parade in 2019 at Estação Primeira de Mangueira. Historically, knowledge stru ctured from a bias of westernized thinking was intertwined in Brazilian cultural manifestations such as the carnival phenomenon. The narrative that the samba school parades portrayed in their presentation, reinforced the myths and misconceptions that the Eurocentric historiography systematized for many years, relativizing and softening problematic historical episodes, such as the invasion and consequently the colonization, slavery and genocide of the real owners of these lands, the original peoples. In order to rethink and rewrite traditional Brazilian historiography, the decolonial movement emerges as an epistemological rupture in order to highlight the existence and resistance of blacks and indigenous peoples in the past and present. In the parade "Historias para ninar gente grande" at Estaçao Primeira de Mangueira, the decolonial episteme is incorporated into the parade, carrying out a historical reparation towards indigenous peoples, blacks and other social groups who were victims of colonization and coloniality, becoming in this parade the true heroes and protagonists of the history of Brazil. [ABSTRACT FROM AUTHOR]

A rare consensus points to the question of normativity, with an inclination towards the Eurocentric Frankfurt School of Critical Theory, which seems to have been central to Critical Terrorism Studies (CTS). Given the universality of knowledge exerting pressure on scholars to conform with traditional theoretical perspectives, terrorism studies pose inequality from Eurocentricity emerging in "the battle for hearts and minds" research. Some of these studies fall to the allure of connivance with the progressively "authoritarian demands of Western, liberal state and media practice". Consequently, terrorism research risks being dominated by ethical and logical blindness within established research formations. In Africa, for example, some CTS scholars are subdued to cynically use their Africanity to authenticate the neo-colonial and neo-liberal agenda in terrorism research. This article explores the reimaging of subjugated knowledge through decolonisation of methods in CTS. Rooting for cognitive justice and adequate space for alternative knowledge to imperial science, the article contests the battle for Africa's hearts and minds as a failed process that needs transformation. Consequently, this work is a contribution to epistemological debate between the global North and South, and the subsequent theoretical contestations in CTS. We argue for hybridity by re-constructing alternative frameworks of knowledge production. [ABSTRACT FROM AUTHOR]

The religions of South and East Asia resist Eurocentric interpretations, such as the so-called World Religion Paradigm. However, they are subjected in various ways to hetero- and auto-orientalist representations that respond to Western ideals and expectations. This article analyzes how Italian Catholic teachers use online representations of East Asian religions in their lessons to teach these traditions. The aim is to shed light on the interplay, facilitated by online environments, between contemporary processes of Eurocentric and Orientalist interpretation and the educational and confessional motivations of confessional religious education teachers. The result of the analysis indicates that these factors concur to reinforce misleading representations, which contradicts the intercultural aims proclaimed by teachers and other Teaching of Catholic Religion stakeholders. Nevertheless, this article also individuates those elements that could be fruitfully framed in an academic study-of-religions perspective and suggests a modality of cooperation between Catholic Religion teachers and scholars of religions. [ABSTRACT FROM AUTHOR]

In a novel historical context, as in the case of a revolution, the weight of history tends to be light on the generations that are there at the onset; they may be called "the inaugural generations". On the other hand, it tends to be heavy on the generations that follow; let us call them "the after generations". These two types of generations correspond to two different conceptions of the past, respectively: the past as a mission or a task, and the past as a treasure or a trophy. For the inaugural generations, the past is open and unfinished; for the after generations, it is closed and accomplished. The relative prevalence of these two types of generations determines the relative weight of history. History is as much about the past as it is about the present. The present is nothing more than the past in the process of presenting itself to us. Modern Eurocentric view of the world led to a global separation between two bodies of people: those who do not want to remember and those who cannot afford to forget. The latter are the people whose past and present was violently interrupted by Western domination. In consonance with the epistemologies of the South, this paper is written from the perspective of the people who cannot afford to forget. [ABSTRACT FROM AUTHOR]

Copyright of Ankara Üniversitesi Dil ve Tarih-Cografya Fakültesi Dergisi DTCF Dergisi is the property of Ankara Universitesi Dil ve Tarih-Cografya Fakultesi (DTCF Dergisi) 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 Economic & Regional Studies/Studia Ekonomiczne i Regionalne is the property of Sciendo 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.)

The article discusses the importance of the category of "amefricanidade" as a methodology for analyzing the productions of black authors in Latin America. The researchers argue that universities were established following Eurocentric guidelines, excluding literary productions and non-Western knowledge. The author highlights the importance of rethinking academic practices and including black authors in literature and Hispanic-American culture disciplines. The proposal of the term "amefricanos" as a political and cultural category that surpasses territorial, linguistic, and ideological limitations is discussed, allowing for a deep understanding of America as a whole. The text analyzes two works of poetry by black authors in the Pampean region of South America, exploring themes such as racism and African matrix traditions. The circulation of this knowledge in the academic environment is fundamental for a more complete interpretation of literature. [Extracted from the article]

The article discusses the need to decolonize anthropology and revise its methodology, specifically ethnography. The Eurocentric approach of anthropology is criticized and participatory research is proposed as an alternative. The importance of collaborative ethnography is highlighted and different works and proposals in this field are mentioned. Additionally, the role of political symbolism in social life is analyzed, such as the use of the Cuban flag and Mapuche flags in Chile. [Extracted from the article]

Copyright of Revista Académica Internacional de Educación Física is the property of Asociacion Cientifica Internacional de Educacion Fisica 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.)

Eric S. Nelson is an expert on Chinese Philosophy and Continental Philosophy. In this interview, Eric S. Nelson answers questions about the meaning of philosophy, its Eurocentric interpretations and his work on both traditions. His work presents an intercultural approach to different figures and traditions of philosophy. In the interview, Nelson also explains his recent book on Daoism and Environmental Philosophy: Nourishing Life and Heidegger and Dao.

One of the fundamental challenges facing higher education is the much-needed confrontation of the legacies of colonialism which are hidden behind the claims of universality, neutrality and objectivity in knowledge production. From the vantage point of the present, Mahmood Mamdani, is one of the scholars who have given an account of colonial rule, its main characteristics and consequences of colonial conquests in a telling manner that renders transparent how the universalising structure of political modernity produced the colonised as subjects of difference. In his writings, Mamdani has connected the diverse experiences of the post-colonial world and flagged modernity as very pivotal in understanding the politics of knowledge production because it was crafted by the colonial project which centred on producing colonial subjects of difference within the hegemonic European thought. Mamdani's main contribution is his use of historical analysis from the vantage point of the present to offer a productive frame of thought on knowledge production that exposes the anatomy and operation of colonialism and its universalising structures that have been inadvertently normalised as the model in knowledge production. In this article, I attempt to piece together the fundamentals of Mamdani's exposition of how colonialism was a particular variation of the discourse of difference that shaped forms of existence and knowing. Primarily using a decolonial inspired theoretical framework, the paper makes a nuanced reading of Mamdani's writings to show how his contributions makes visible the impact of colonialism as a project that is not confined to history and its pervasiveness in shaping the production of the objects of knowledge and its subjects. [ABSTRACT FROM AUTHOR]

Copyright of Revista Crítica de Ciências Sociais is the property of Centro de Estudos Sociais 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.)

Socio-cultural Eurocentric views about agriculture may diminish educational efforts to globalize the curricula at land grant institutions in the United States of America. While many U.S. inhabitants have historical and/or cultural ties to Europe, the modern U.S. agricultural industry is dependent upon contributions from diverse agricultural origins. Recognizing ideological origins in agriculture helps educators prepare curricula and teach others through inclusive and equitable education that is consistent with the goals of the 2030 Agenda for Sustainable Development. The purpose of this study was to explore postsecondary students' and employees' Eurocentric attitudes about agriculture at a large southern U.S. land grant university. A cross-sectional design and random samples constituted the study population. Eurocentric attitudes existed primarily among undergraduate students and staff members. Respondents with family actively engaged in agriculture and those enrolled in the college of agriculture had stronger levels of Eurocentric beliefs, as did respondents with at least one previous international experience. Efforts to lessen Eurocentric attitudes about agriculture are needed in postsecondary education. Additional study of the origins of belief systems and factors affecting attitudinal formation may provide useful insights for replacing outdated ideals and achieving cognitive consistency in understanding the global agricultural industry. [ABSTRACT FROM AUTHOR]

In this paper, we engage with and expand on the keynote talk about the "Right to Audit" given by Prof. Christian Sandvig at the International Conference on Computational Social Science 2021 through a critical reflection on power asymmetries in the algorithm auditing field. We elaborate on the challenges and asymmetries mentioned by Sandvig — such as those related to legal issues and the disparity between early-career and senior researchers. We also contribute a discussion of the asymmetries that were not covered by Sandvig but that we find critically important: those related to other disparities between researchers, incentive structures related to the access to data from companies, targets of auditing and users and their rights. We also discuss the implications these asymmetries have for algorithm auditing research such as the Western-centrism and the lack of the diversity of perspectives. While we focus on the field of algorithm auditing specifically, we suggest some of the discussed asymmetries affect Computational Social Science more generally and need to be reflected on and addressed. [ABSTRACT FROM AUTHOR]

In this review of ten years of social innovation research (2012e2022), we define and explore three paradigms in the field: instrumentalist, strong, and democratic. We investigate how language usage and geography play a central role in identifying which paradigms recently published scholarship falls into. While we do not insist that sharp divisions exist between each paradigm, we do find that on the "instrumentalist" side, language tends to abstract or neutralize power relations. Further, these perspectives tend to derive from Western or Eurocentric orientations or biases. The "strong" paradigm accepts the necessity of institutional and stakeholder engagement and seeks to engage socially excluded populations. In contrast, geographical diversity, attendance to historicized and systemic inequalities, and elevation of the most marginalized communities are more likely to be centered in the "democratic" paradigm. We apply this discussion to recent research in arts-related social innovation and the related field of social entrepreneurship. [ABSTRACT FROM AUTHOR]

This article shares the rationale and outcomes of a research project, titled 'Going Global', which was funded by the Irish Research Council's New Foundations fund resourced by Irish Aid. The project held two regional workshops with personnel in the development and global citizenship education (GCE) fields, one in Belfast and one in Dublin. The workshops had three objectives: to gather views from participants on the meaning and content of global citizenship; to provide theoretical input to inform these discussions; and to enable participants to envisage more practice-grounded means to construct global citizenship in their work. The main finding from the project is that workshop participant attitudes to global citizenship range from the pragmatic, through the agnostic to the sceptical, but that none of these positions are mutually exclusive. Rather, it is recommended that global citizenship be treated as a provisional rather than a materially realised conceptual placeholder, enabling greater discussion and debate on the concept. Such debate should be around some key paradoxes identified by participants in this project including: the lack of a global state to guarantee rights; the perceived Eurocentricity of the concept; and depoliticised, technocratic and individualised biases in dominant conceptualisations of it. Greater conceptual exploration around such paradoxes in the sector could help tease out these positions further for professionals in the field, facilitating a deeper connection with the concept among them. [ABSTRACT FROM AUTHOR]

To not only celebrate the launch of this double special issue, but also to shine a spotlight on the variety of China as Method epistemological approaches shared by the special issue's editors and authors, the Chinese University of Hong Kong's Hong Kong Institute of Asia Pacific Studies, the University of Amsterdam's Media Studies Department, and Global Media and China, co-organised a hybrid symposium to generate intellectual exchanges on such a de-westernising mode of knowledge production. While the research articles in this double special issue extensively examine 'distinct' characteristics of China, in this introduction, we reflect on if we are essentialising China. We do not want to apply a universalist logic that exists in theories by and from the Global North to be 'experimented on' in the Global South; yet, we also seek to move away from 'China exceptionalism' and express the stance that China can only be understood in its positionality to other areas (and modes of knowledge production) of the world. Thus, this special issue seeks to further deconstruct China as Method, challenge the existing power imbalance, and pluralise knowledge production. [ABSTRACT FROM AUTHOR]

Based on ethnographic work performed in Chengdu, China, this article presents a decolonial analysis of Chinese Lolita dressing, criticising the unjustified accusations of catering to paedophilia and escapism. Lolita dressing is a clothing style originating from the Gothic clothing style of rebellious rock music singers in 1990s Japan. Some fashion studies and the mass media tend to place Lolita dressing in the context of a counter-public subculture narrative. However, such a framework is biased due to its Eurocentrism. Eurocentrism appears as origin-centrism in forming two unjustified accusations. The accusation of catering to paedophilia is formed based on its Euro-American etymological origin. The word 'Lolita' is inextricably associated with paedophilia in Western culture, which leads the general public, and mass media in particular, immediately to the discussion of Lolita dressing as being an abnormality. The accusation of escapism is based on its Japanese subcultural origin. Japanese Lolita dressing is an intentional refusal of the mainstream expectation of being an adult woman. This directs the discussion of Lolita dressing to youthful escapism from a disappointing reality. These two presumptions are problematic in Chinese Lolita dressing practices. Chinese Lolita dressing practitioners tend to integrate Lolita dresses into their ordinary life instead of using Lolita dresses as a medium to build an imagined identity. For Chinese Lolita dressing practitioners, Lolita dresses are neither abnormal nor counter-public. In short, Chinese Lolita dressing should be positioned as a fashionable clothing category among diverse clothing practices instead of as a subculture or an example of a counter-public rebellion. [ABSTRACT FROM AUTHOR]

Although the erstwhile colonies in the Third World are free from the colonial occupation, the imperialist hegemony continues, to be resisted in the societies. For, such enterprise has provided the pretext for the concepts of ‘Self’ and ‘Other’ followed by occupation, a reign of violence and terror loosened upon the natives. This paper aims to study Red Birds (2018) a novel by Mohammed Hanif to highlight the plight of the ‘Other’ with their aggressive vitality and fervor of resistance to counter the imperialist agenda-hegemony. As qualitative research, it employs the postcolonial method, while seeking theoretical insights from the arguments of Orientalism by Edward Said, and the theory of hegemony by Antonio Gramsci to be interpretive in nature to analyze the text. It explores how the text, gleaned selectively from the novel offered, like Orientalism a fabric of textual analyses that is highly critical of the Eurocentric notions and hegemony of the Western world. It underlines the ways and practices sketched by the novel through the troubling encounter of the characters from the East to the West to offer a subversive narrative to the failure of the efforts and narratives of the West. For better analyses of the text to underline the American neo-imperialism and the native dreams of subversion, it takes to the tone of Gramscian precepts to conclude that the powerful subjugates through hegemony–the geo-political method used to gain indirect imperial dominance which is maintained mainly through ideology instead of using means like economic force, or coercive strategies.

In this study, which claims the presence of authentic development economists in Turkey, the aim is to seek Turkey's development within the economic thought that arises from its own land. In this way, it may be possible to address Turkey's development challenges over the past 100 years with the awareness and insights of those who are rooted in the local context. While the Republic represents a different structure, the memory of the Empire and the thought patterns of Ottoman people have played a significant role in its establishment. In this context, another claim of the study is that the development of Turkey cannot be understood without examining the economic tradition of the Ottoman Empire. It has not been possible to cover all the thinkers within the tradition of Ottoman economics. Therefore, the economic thought of Ahmed Midhat, Namık Kemal, and Ziya Gökalp will be discussed in detail, and recommendations regarding Turkey's development issues will be debated in the light of the views of these thinkers. As a result, it has been understood that the authors, by getting rid of the Eurocentric perspective, draw attention to the originality of the Ottoman Empire and their development perspectives shed light on the present day. [ABSTRACT FROM AUTHOR]

This article addresses the question of how The Corpse Washer (2013) by Sinan Antoon employs the translation of sexually explicit language to present a "resistant and hybrid cultural identity." Adopting a postcolonial framework, the article explores the kinds of literary, linguistic, and translation-related interventions Antoon exerts to provide a hybrid-discourse to the hegemonic Anglo-American discourse of Arab sexuality, particularly through the creative and conscious self-translation of his novel. [ABSTRACT FROM AUTHOR]

This introduction outlines the contributions of Global Religious History, or Global History of Religion, to the issue of religious comparison. First, it argues for religious comparison as an integral part of religious studies that should not be abandoned but revised. Second, it addresses the larger framework of debates in religious studies and global history, arguing for the value of Global Religious History in avoiding Eurocentrism, but also tendencies within the postcolonial spectrum that mirror Eurocentric shortcomings. What is often perceived as a crisis in religious studies is understood here as an ongoing process of reflection and refinement that allows us to contextualize both the object of study and its researcher. Finally, this outline presents concrete elements that can inform revised approaches to religious comparison, including a genealogical method, entanglement and decentered historiography, and translingual practice. This allows us to expand our scope not only geographically, but also temporally. [ABSTRACT FROM AUTHOR]

The "Great Divergence" is the historical process that gave rise to the persistent gap in the per capita income between different regions of the world, about two centuries ago. Conventional explanations attribute its origin to the exceptional features of European societies. In this article I synthesize the challenges to this position and argument that ignores the importance of coercion and its relationship with technological innovation, institutions and culture. Coercion was not a sufficient condition for the Great Divergence, but it was necessary for the formation of persistent economic gaps between regions of the world. [ABSTRACT FROM AUTHOR]

Recent years have seen a growing scholarly interest in the electoral participation of Turkish citizens living abroad. Despite an existing body of literature on the Turkish diaspora, which is predominantly Eurocentric in nature, there has been a noticeable lack of consistent research into the voting behavior of Turkish expatriates residing in the Gulf Cooperation Council (GCC) states with regard to their participation in home country elections. In this article, I delve into the voting patterns of Turkish expatriates living in the GCC states, with a specific focus on their political interests, party preferences, and ideological-religious perspectives within the context of Turkish-Gulf relations. Unlike Turkish expatriates in European states, who have tended to support conservative-nationalist parties, Turkish citizens residing in the conservative GCC states exhibited a preference for left wing-oriented parties in elections held between 2014 and 2018. However, there has been a subtle shift in this trend in the 2023 presidential and parliamentary elections, with some Turkish expatriates in the GCC states leaning toward the ruling alliance. What might be the potential factors influencing this change in voting behavior among certain Turks in the GCC states? I argue that the drivers behind this shift may be related to both the demographic profile of Turks residing in the GCC states as well as the impact of the Turkish foreign policy towards the broader Middle East, particularly concerning the GCC states. [ABSTRACT FROM AUTHOR]

The prevailing notion suggests a universal or human civilization, positing all as subsets of a shared human experience. This article critiques this perspective, arguing that the contemporary concept of human civilization is predominantly synonymous with Western civilization. This article will elucidate its argument by drawing upon the insights of Western scholars in the field of civilizational studies. Subsequently, it will undertake a critical assessment and examination of the Western discourse, evaluating its outcomes as evidenced in contemporary foreign policy shaped by the historical backdrop of colonialism. The article uses direct quotations and historical narratives to not only scrutinize the inclination to depict Western civilization as singular, extraordinary, and unparalleled but also to highlight the persistent tendency to undervalue the importance of other civilizations, often termed as 'the rest.' The notion of Western civilization is depicted as a constructed political construct utilized to perpetuate Western hegemony, engender othering, and perpetuate colonialist agendas. This dynamic persists in the post-Cold War era, and ongoing Western hegemony perpetuates dominance over non-Western powers. Instances reflecting this neo-colonialist paradigm include the US intervention in Iraq, the conflict in Afghanistan, and the ongoing Israeli military campaign in Gaza as of late 2023. [ABSTRACT FROM AUTHOR]

Copyright of IBEROAMERICANA. América Latina - España - Portugal is the property of Vervuert Verlag 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 Patrimônio e Memória is the property of Centro de Documentacao e Apoio a Pesquisa 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 ouvirOUver is the property of ouvirOUver 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 Epistemus. Journal of Music, Cognition & Culture Research is the property of Facultad de Psicologia Universidad Autonoma 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.)

Copyright of Confluenze. Rivista di Studi Iberoamericani is the property of Universita di Bologna, Dipartimento di Lingue, Letterature e Culture Moderne 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 Confluenze. Rivista di Studi Iberoamericani is the property of Universita di Bologna, Dipartimento di Lingue, Letterature e Culture Moderne 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 Analisi: Quaderns de Comunicacio i Cultura is the property of Universitat Autonoma de Barcelona 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.)

As art history begins to take seriously the imperative to decolonize, one of the most vexing areas of resistance to change is the conventional periodization of art historical epochs. Even while acknowledging that spatial divisions like West and Non-West are deeply problematic, as are geographic divisions per se, we continue to honor the “history” in the discipline’s nomenclature by insisting on temporality as a primary organizing category. The period commonly designated as “modernist” (roughly 1860 to 1960) is particularly difficult to divorce from Western ideals of progress as defined both by technological “advances” and by the heroization of artistic “innovation”. When the modernist moment attempts to open itself up to global narratives, its structuring undercurrent is a particular vision of the art of the West. In this essay, I read the conventional narrative of modernism through a decolonial lens and revisit the reception of Impressionism in the 1910s and 1920s in Mexico to consider how an artistic idiom widely seen as retrograde at that moment became the basis for a radical rethinking around the democratization of art. My analysis exposes how, because of its championing of novelty and its inherent Eurocentrism, the category of modernism obscures and suppresses artists and narratives that fall outside of its limited purview. [ABSTRACT FROM AUTHOR]

Copyright of Vínculos de Historia is the property of Vinculos de Historia 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 Centre: Journal of Arabic Studies / Al-Markaz: Majallat al-Dirāsāt al-ʿArabiyya is the property of Brill Academic Publishers 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.)

The article addresses Ernesto Balducci’s point of view for the construction of a pedagogy of peace: in a context marked by globalization, which proposes a global model of modernity and a uniform pattern of behaviors and values, Balducci’s contribution to promoting an education that tends to overcome an ethnocentric and Eurocentric viewpoint and legitimizes a planetary viewpoint, capable of integrating in itself also the gaze and hopes of the other. [ABSTRACT FROM AUTHOR]

In this perspective we discuss the current lack of genetic and environmental diversity in functional genomics datasets. There is a well-described Eurocentric bias in genetic and functional genomic research that has a clear impact on the benefit this research can bring to underrepresented populations. Current research focused on genetic variant-to-function experiments aims to identify molecular QTLs, but the lack of data from genetically diverse individuals has limited analyses to mostly populations of European ancestry. Although some efforts have been established to increase diversity in functional genomic studies, much remains to be done to consistently generate data for underrepresented populations from now on. We discuss the major barriers for this continuity and suggest actionable insights, aiming to empower research and researchers from underserved populations. There is a dearth of genetic and environmental diversity in functional genomics datasets. Research focused on the variant-to-function gap aims to identify molecular QTLs but lacks data from non-European-ancestry populations. We discuss the major barriers and pose actionable suggestions, which aim to empower research and researchers from underserved populations. [ABSTRACT FROM AUTHOR]

This article presents a series of considerations on the theme of racism in Enlightenment thought with the intention of both contributing to the analysis of the foundations of modern racism and presenting a defense of the history of philosophy as a discipline capable of assisting the task of philosophical criticism of our present. Firstly, it suggests a series of general reflections on ways of approaching and deepening the reflection on racism in modern thought, especially in the 18th century. Secondly, it reflects on the Enlightenment category, considering its historical and philosophical aspects and the variety of philosophical positions that the notion encompasses. Finally, it considers the racist manifestations within Voltaire's work, taking into account the previous comments and the ambivalence of the author's positions to show that his racism is not based on a philosophy of history as a defense of European civilization, but on his polygenist positions developed in his clash against Christian orthodoxy and its explanation of the origin of human beings. [ABSTRACT FROM AUTHOR]

This article carves out a role for anthropologists in cycling research and develops the outlines of a research agenda for urban cycling in the discipline of anthropology. Recently, scholars of urban cycling have questioned the predominant focus on renowned European cycling cities, cautioning against the danger of universalising European experiences in cycling research, and proposing to instead start worlding cycling research. The term worlding is used to describe the aim of theorizing from the global South as an alternative to the idea that European theories are universal. I respond to this call from the perspective of anthropology; a discipline that has developed frameworks, methods, and findings that challenge Eurocentric universalism and centralise the experiences of the global South. I suggest that anthropologists can support the project of worlding cycling research and in its turn, that cycling research may be an original pathway for conducting fundamental research in anthropology. To realise this mutual potential, what is needed is a transformation of both cycling research and anthropology: on the one hand the critical rethinking of some of the hierarchies of expertise presumed in cycling research, and on the other hand a transformation of some long-established methodological practices in anthropology. [ABSTRACT FROM AUTHOR]

In recent years, interest in the topic of the decolonisation of higher education curricula has intensified. A key aspect of attempts to decolonise higher education is the decolonisation of university curricula. This paper explores the question of curricular decolonisation in relation to comparative politics. The paper begins with an overview of debates on curricular decolonisation, proceeding to a discussion of the specific challenges that arise when trying to decolonise comparative politics. I then discuss some changes introduced to a first-year comparative politics course I teach to South African students, detailing my attempts to change the course in the light of debates on decolonising the curriculum. The paper concludes with reflections on some of the shortcomings of the intervention discussed, especially in terms of the persistence of Eurocentric orientations among some of my students and the difficulty in fostering sustained interactive learning. [ABSTRACT FROM AUTHOR]

The approach of coloniality to analyse the impact of political-cultural power structures on mathematics teaching is currently being discussed in mathematics education, especially in Latin America. In particular, one affirms there a hierarchy between the mathematical knowledge that is to be taught in the different educational levels, and is lamenting the hierarchy: as an effect of coloniality and as an expression of a global, Eurocentric hegemony. However, such relationships between the different content parts of the educational structure have been established in each country in a specific way, that is, according to the forms in which the educational system had emerged in that country. Whether hierarchies are implied has to be investigated for each case separately. The core of the differences is constituted by the structural functions achieved in Modern Times by the former Artes Faculty of Medieval Times. It depended on these functions which requirements were instituted for the transition from secondary level to higher education and which authority had to decide whether the requirements were met. In particular, the paper will discuss how the different paths for the transition from secondary to higher education have also shaped different structures of school mathematics and to what extent power mechanisms and hierarchies can be proven in them. [ABSTRACT FROM AUTHOR]