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Despite revolutions, ongoing student protests, and long-standing transformational efforts, African higher education remains steeped in a colonial model, with current structures, approaches, and purposes paralleling Western universities. The doctorate, the highest level of formal education one can attain, reflects this commitment to Western domination, relying upon European conceptions of knowledge to shape the entire research process. Thus, knowledge construction in higher education, and particularly in the African doctorate, has remained fixed to Eurocentrism. This conceptual article presents a critical race theory model to transform the African doctorate towards a social justice orientation, arguing for investments in race-conscious, Black affirming approaches that recognise doctoral researcher positionalities and African languages as ways to disrupt socio-political and racialised contexts. This transformation requires re-alignment of the entire research endeavour through an Ubuntu lens, with doctoral recipients engaging in training and support that embody antiracist, decolonial, and African Indigenous-affirming approaches. [ABSTRACT FROM AUTHOR]

This article argues that fashion curation in Latin America must be redesigned in order to disseminate the complex histories of fashion in the region, which are inherently tinted with forms of systemic oppression that stem from European invasions and colonialism. It begins with two recent case studies from Colombia before moving onto a brief overview of the development of fashion curation in Latin America, which highlights the dominance of Eurocentric views of fashion in exhibitions throughout the region. To move beyond these limited narratives, the article ends by offering some initial ideas to redirect future curatorial practices and strategies based on contemporary and critical approaches that engage with decolonial scholarship around fashion in Latin America. [ABSTRACT FROM AUTHOR]

AbstractModern Nigerian poetry in English was dominated in the 1950s and 1960s by the writing of Wole Soyinka, John Pepper Clark, and Christopher Okigbo. The trio, regarded as pioneers and the first generation of Nigerian poets, succeeded largely with their adoption of modernist techniques to convey African material. By the 1970s, their writing came under scrutiny with the call to decolonise African literature and, by extension, Nigerian poetry in English. In this article, I demonstrate how Niyi Osundare demystifies the form and language of Nigerian poetry in English by the creative deployment of oral techniques in selected poems. I argue that Osundare, as a Nigerian second-generation poet, decolonises and democratises modern Nigerian poetry by delinking from his predecessors’ Eurocentric conception of poetry. The article is in five parts. The first part provides an introduction, the second is a background review of the development of Nigerian poetry in English from which the research problem, purpose, and aim are identified. The third part is on the structure of The Word is an Egg. The fourth part analyses the oral poetic techniques employed by Osundare as decolonial creative strategies, and the fifth provides a concluding attestation of the transformative nature of Osundare’s poetic art. [ABSTRACT FROM AUTHOR]

As a political and pedagogic project, decolonisation involves the deconstruction of dominant Eurocentric forms of knowledge production, and the pluralisation of the knowledge field. But, in the case of a divided Cyprus, such practices and structures take on different meanings, within and beyond different contexts. In this article we link feminisms of resistance to curricular practices as a decolonial pathway to erasure of epistemic and gendered violence. If we are to suggest a collective project of decolonisation of higher education in Cyprus, we initially need to deconstruct conceptual frameworks of social justice through decolonising pedagogic practices. We consider ‘translanguaging decoloniality’ as one such avenue to pedagogic praxis through enabling cultural subversions, storytelling in the curriculum, and re‐framing/re‐telling narratives of the nation. [ABSTRACT FROM AUTHOR]

AbstractEuropean conservation-restoration training programmes offer curricula that tend to be rooted in Eurocentrism. Over the last decades, conservation scholars have called for a re-interpretation of the sector, based on a need to acknowledge and respond to global social developments, including the call for decolonisation—calls that would naturally change training programmes. In Australia and Canada, for example, training programmes long ago embarked on a path of reforming their curricula and including non-Eurocentric ways of conserving. On the other hand, higher education programmes in conservation in Europe have only recently begun to discuss alternatives to their current curricula. To address this concern, this article focusses on approaches aimed at ‘decolonising the curriculum’ as a means for European conservation training programmes to achieve greater alignment with current social developments. Such approaches may serve as a strategic device for formulating recommendations geared to triggering curricula transformations and bringing them into line with major social issues in our contemporary world, as well as to provide a broader and more diverse epistemic foundation for the professional efforts of future conservation experts. [ABSTRACT FROM AUTHOR]

The crises of the Islamic world revolve around “epistemic colonialism.” So, in order to decolonize the Muslim mind, we must be able to deconstruct the Western episteme, and this involves dissociating ourselves from the Eurocentric knowledge system that gradually became ascendent since the Renaissance through such ideas as progress and modernity. However, this does not mean we need to discontinue dialog with Western thought. Rather it means retrieving and reviving our own intellectual heritage and being able to think with the categories and concepts derived from that heritage. But in light of the postcolonial situation where the intellectual and linguistic connection with one's own tradition is severed, this is a tremendous challenge. What is more, many Muslim intellectuals simply think that Islamic heritage has little relevance to address contemporary challenges. Yet unless Muslims are able to ground their self‐identity in their own intellectual tradition, they will be held captive to the web of epistemic colonialism. They might be comfortable offering their prayers as Muslims, but their mental ambience will be permeated by devastating, Eurocentric ideas. They will hardly be able to overcome their fragmented self‐image. [ABSTRACT FROM AUTHOR]

Interdisciplinary migration research is currently witnessing an increased interest in the impact of colonialism, decolonization, and expertization on present-day integrationism and racism. Tracing the genealogy of current ways of framing, categorizing, and governing groups viewed as "migrant Others" forms part of a reflexive research agenda that analyses migration as a product of changing constellations and categorizations. The article takes up this interest in the recent (and sometimes less recent) past in migration research. Bringing this interdisciplinary body of work into conversation with historical scholarship, we discuss how migration scholars make use of historical genealogies and we identify three different ways of relating the past to the present in debates about current migration and border regimes: We distinguish between what we term an anthropological "deep history" mode, a "genealogical" mode, and a "contrapuntal" or "disruptive" mode. This article argues for a careful, reflexive use of the past. We contend that both the alterity of past discourses and practices and their persistence and lasting impact can help us better make sense of the present in critical migration research. [ABSTRACT FROM AUTHOR]

Bioarchaeology, as a subdiscipline, has begun confronting its colonial origins and discussing how to incorporate stakeholders and ethically move forward. Here, we frame this discussion within the context of Sudan and Ancient Nubia. We argue that first we must acknowledge the sordid history of the discipline and then actively take steps to dismantle continuing systems of racism, sexism, and western-centered biases. We begin by discussing the history of the excavation, analysis, and treatment of human skeletal remains from early excavations through to current projects. We then turn to an examination of how we can further decolonize bioarchaeology in Sudan. This will certainly involve working closely with local communities and the National Corporation for Antiquities and Museums, as well as a reconsideration of decision-making processes. We are working towards a best care practices document, detailing guidelines for the curation and analysis of human skeletal remains. [ABSTRACT FROM AUTHOR]

I historicize decolonial theories within the context of epistemic contestations and knowledge production in Africa. I offer a critical appraisal of decolonization as simulated within Western academic institutions and argue that the current tempo of decolonization movements is by no means an accident of history; it is, in fact, a residual narrative of colonial epistemology. I offer internal critique and discuss the limitations of decolonization as an intellectual strategy, before addressing how Western academics have appropriated the discourse in a manner fitting an intellectual crusade. The decolonial scholar is, at the same time, perpetuating the mandate of colonial epistemology by substituting coloniality with subjective displacement. Finally, I suggest a modest proposal for adopting a new framework that admits the epistemic virtues of decolonization while eschewing its limitations and internal contradictions. My argument is that decolonization studies, as understood in contemporary African philosophy, has remained afflicted with the same disease it seeks to cure by (i) uncritical affiliation with historical generalizations, (ii) failure to recognize that history is no location of innocence and (iii) recolonization of non-Western ontologies through epistemic imperialism and network legitimation. [ABSTRACT FROM AUTHOR]

The core concern is the 'decolonial turn' which is said to be taking place in a number of universities and other institutions. In this context, attempts are being made to unmask the colonial ideologies and common sense rooted in various disciplines including social work. The article examines key terms such as 'Decolonisation', 'Eurocentrism', 'Coloniality' and 'Decoloniality'. In conclusion, some of the obstacles that may be encountered by those aiming to decolonise social work are discussed and possible ways forward are identified. [ABSTRACT FROM AUTHOR]

This article interrogates the veneer of Orientalism in the course content related to dance practices from East Asia, reflecting on pedagogy and experience in teaching the topic of "Chinese" dance, within the demographics of a majority White university. It examines how existing curriculum structure shapes the ways students learn about dance forms other than Euro-American dance forms. Strategies and practices are discussed, and examples from a classroom and a production are provided, in order to add to the larger conversations happening in the United States and elsewhere, about decolonizing our curricula and harnessing the transformative power of dance. This is a call to action to revolutionize the ways we learn and educate. [ABSTRACT FROM AUTHOR]

As a historical settler and colonizer in Asia, yet a state not colonized by European countries, Japan and its colonial history seem to have been left out from the debates on public history as a decolonizing process, due to the field having arguably been Eurocentric. This article interrogates the extent to which public history could serve as a vehicle to decolonize the history-making process in Japan and demonstrates the challenges of decolonizing through public history within Japan's national framework due to nationalistic or patriotic silencing and censorship. Such nationalistic public history is rooted in Japan's narratives of victimhood fostered in its course of history, including the 'inferior' position against the West or the experience of the atomic bombs. Moreover, Japan's historical division between the internal and external colonies as well as its nationalistic, defensive attitude towards the history of external colonialism have played significant roles in burying its settler colonial past. To include narratives about the internal and external colonial victims, I argue that both Eurocentric decolonization and academia-centered public history in Japan need to be, in themselves, decolonized so that they provide more nuanced approaches to Japan's colonial past. Furthermore, given that narratives of the colonial past in national history projects can be silenced under nationalistic victimhood, this article suggests that transnational collaborative public history could disconnect historical narratives from nationalistic discourses of victimhood, gathering more sympathy beyond Japan and supporting efforts towards decolonization. The overall article eventually contributes to decolonizing the Eurocentric debates on 'decolonization through public history.' [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]

From a decolonial perspective, Habermas' theory is seen by many as Eurocentric and in philosophical alliance with colonial rule. In particular, his theory of progress is seen as offensive because it devalues non-Western ways of understanding in comparison to their modern Western counterparts. On the one hand, this is true. On the other hand, Habermas' actual concept of progress can also be used to formulate a critique of colonialist development imperatives. Moreover, his concept of "systematically distorted communication" can make an interesting contribution to understanding colonial rule: even colonial rule is communicatively mediated, with the constant risk of dissent precariously held in check by racist discourse barriers. Fanon already provides strong starting points for this communication-theoretical view of colonial rule. With him, the decolonial struggles against racist discourse barriers also come into view. [ABSTRACT FROM AUTHOR]

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]

This work has got coloniality of knowledge and law number 10.639 of 2003, which included the theme Afro-Brazilian History and Culture in the school resumes of the education system, as a possibility for a liberator and post-abyssal education as main topic. The research problem is based on the following questions: Are school resumes territories colonized by eurocentric knowledge? Is it possible to think of Law 10.639/2003 as a possibility to decolonize education? The general objective is, therefore, to study law number 10.639/03 and to understand its importance for emancipatory resumes and multiple knowledge construction. Deductive reasoning is prevailing adopted as a methodology for this work, a predominantly analitical approch and, procedurally, the research is bibliographical. The theoretical foundation is centered on the studies of Boaventura de Sousa Santos, Aníbal Quijano and Ramón Grosfoguel. It is concluded that the colonizing ideals still prevails on education, turning knowledge, histories and cultures produced by global south people, the outskirts realm of abyssal line conceived by Boaventura de Sousa Santos, invisible. That is why is necessary to rethink the way knowledge is produced and (re)produced from a liberating education. [ABSTRACT FROM AUTHOR]

This article explores Indigenous perspectives on archaeology in Canada and the United States and the role of archaeologists in engaging with Indigenous communities. As part of our study, we interviewed Indigenous community members about their experiences in archaeology and their thoughts on the discipline. We analyzed each interview thematically to identify patterns of meaning across the dataset and to develop common themes in the interview transcripts. Based on the results of our analysis, we identified six themes in the data: (1) Euro-colonialism damaged and interrupted Indigenous history, and archaeology offers Indigenous community members an opportunity to reconnect with their past; (2) archaeological practices restrict access of Indigenous community members to archaeological information and archaeological materials; (3) cultural resource management (CRM) is outpacing the capacity of Indigenous communities to engage meaningfully with archaeologists; (4) the codification of archaeology through standards, guidelines, and technical report writing limits the goals of the discipline; (5) archaeological methods are inconsistent and based on individual, or company-wide, funding and decision-making; and (6) archaeological software offers a new opportunity for Indigenous communities and archaeologists to collaborate on projects. [ABSTRACT FROM AUTHOR]

Much of the material related to the first female cine-workers in Iran and Egypt is not centrally curated in an archive but scattered across a variety of platforms, personal collections, books, databases, and other locations. The scattered nature of these sources reflects current practices of official state film archives in Egypt and Iran, and also connects to the lived realities of female cine-workers in the way that their unruly bodies often dissonated with the national film narratives with which they were expected to align and to represent, and experienced stigma as a result. I take this scattering seriously to propose "gathering despite scattering," a decolonial and feminist method of constructing the archives that form the basis of our historical analysis. Gathering despite scattering embraces the corporeal, learns from provenance, and challenges the national and Eurocentric frameworks that have often strictured the histories of cinema in places like Egypt and Iran. [ABSTRACT FROM AUTHOR]

In this article, the nature of Ethiopian modernity will be explored through the usage of concepts like coloniality, entangled modernities and uneven histories that are borrowed from decolonial and postcolonial perspectives. Through such an analysis, the Ethiopian discourse on modernity will be presented as a conception of social progress that developed in a dialectical relationship with liberal, Marxist, indigenous and religiously inspired conceptions of modernity. It will be argued that resisting the attempts to romanticize the past as a foundation of cultural revival and also the attempt to confine the discussion of Ethiopian modernity to the introduction of western modernization, Ethiopian modernity should be alternatively conceptualized as a discourse that is co-constituted in an active confrontation with alternative visions of progress. The article argues that the diagnosis of the multiple and interconnected discourses that shaped the Ethiopian discourse on modernity serves as a foundation of an Ethiopian critical theory. Such a theory creatively synthesizes cultural values, hosts an inclusive political culture that furnishes the culture of public criticism and introduces a world of knowledge production that overcomes Eurocentrism. [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]

The Anthropocene, Capitalocene, and Plantationocene are propositions for new ways of understanding the role of people on the planet. The theories hold that humans, capitalism, or the logic of plantation agriculture have so fundamentally reworked the world that we can demarcate these as new eras in the planet's history. In this article, we argue that these narratives privilege Eurocentric narratives of human history, failing to adequately engage Black and Indigenous scholarship and theorizations on the nature and origin of environmental change. We argue for scholars grappling with questions of environmental change to include Black and Indigenous scholarship, experience, and thought when theorizing new histories of the planet. [ABSTRACT FROM AUTHOR]

Background: Health professions education (HPE) must keep pace with rapid shifts in learning and societal contexts, control of resources, knowledge and environmental concerns. Sustainability is increasingly seen as complex, balancing the three pillars of economy, society and the environment and addressing the current generation's needs without compromising future generations' needs. We aim to orient three‐pillar sustainability in (HPE) from a decolonial global perspective. Conferences as truth‐regimes: Future‐proofing imperatives compel HPE to respond to sustainability calls in contexts of globalisation and internationalisation. International conferences are sites of power in knowledge production and dissemination because themes and invited speakers determine who experts in the field are and what knowledge is important. Scholarly communities, dominating the discourse, determine the nature of reality or 'truth' (ontology), theoretical foundations of that reality and approaches to knowing (epistemology). Using one international conference as a case study, we found few scholarly presentations on sustainability, especially economic disparities. Discourse in HPE is still dominated by Global North 'experts'. Implications: Conferences are important discursive spaces for knowledge production and exchange. Increasing attention to social justice and planetary health must include a global perspective on three‐pillar sustainability. Historical and contemporary perspectives about disparities on health should exceed Eurocentric epistemologies alone. These are areas ripe for innovative research in HPE. Promisingly, there is increasing attention to curricula around health equity, disparities and clinical rotations in rural and underserved communities among educational institutions around the world. Conclusions: Future‐proofing HPE requires addressing three sustainability pillars simultaneously. Conferences as influential knowledge production spaces are mostly characterised by Global North to South flow of knowledge. Global North‐dominated discourse fails to reflect on the impact of historical disparities including colonialism that thwart equivalence. Transforming HPE can occur through a sustainability perspective that advances three‐pillar global approaches for inclusive global legitimacy in HPE narratives and standards. As health professions education graples with sustainability challenges, Naidu and Ramani advocate for a decolonial global perspective that emphasizes social, environmental, and economic pillars. [ABSTRACT FROM AUTHOR]

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 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.)

I te tau 1987, i whakaputaina e Max Abbott rāua ko Mason Durie te pepa, 'A Whiter Shade of Pale' i tiro whānui ai i ngā taunakitanga mō te mahi whakatuanui ahurea tahi (te arotūāpori rātō) i waenga i ngā hōtaka whakangungu kia huri te ākonga hei kaimātai hinengaro rēhita. E whā ngā ngahurutau (2023) i muri mai, ka tāruatia e mātou te rangahau, ā, i tonoa ngā kaihautū hōtaka (n = 15) kia whakahoki kōrero mai mō ngā kaimahi o te hōtaka; ngā ranga tohutohu Māori; ngā ākonga o te hōtaka; me ngā kaupapa ako o te hōtaka. I whakaaturia e ngā tātari whakataurite te whakapiki ake o ngā nama o ngā kaiako Māori, ngā kaupapa aronga Māori, me te whakapūmautanga o ngā hononga ki ngā ranga tohutohu Māori. Heoi anō, ko te nuinga o ngā kaihautū i whakapuaki mai i ngā āwangawanga mō te iti haere o ngā ākonga Māori e tono ana ki ngā hōtaka ngaio. Ko tā mātou rangahau e miramira nei, ahakoa ngā whakapikinga, nā ngā tauārai mauroa i whakaaweawe ai ngā urupare whai tikanga ki Te Tiriti o Waitangi i ngā wāhi katoa o te akoranga. In 1987, Max Abbott and Mason Durie published the 'A Whiter Shade of Pale' paper that outlined evidence of monocultural (Eurocentric) dominance within training programmes to become a registered psychologist. Four decades (2023) later we replicated the study and invited programme directors (n = 15) to comment on programme staff; Māori advisory bodies; programme students; and programme content. Comparative analyses revealed improvements in the number of Māori teaching staff, Māori-focused content, and established links with Māori advisory bodies. However, most directors (77%) expressed concerns about the limited number of Māori students applying to the professional programmes. Our study highlights that despite improvements, ongoing barriers impact meaningful responses to Te Tiriti o Waitangi in all areas of the discipline. [ABSTRACT FROM AUTHOR]

In this article, a summary is provided of certain actions towards decolonising the research space within a British D.Clin.Psy. programme, and some of the thinking that informed these actions. The importance of decolonisation in universities, and in clinical psychology -- despite the 'challenges' that it seems to pose to some - is discussed. Genuine efforts towards decolonisation are rendered distinct from more general equality, diversity and inclusion activities - unlike 'diversification', decolonisation demands systemic changes in spaces, such that colonising / recolonising functions cease to operate. It is noted that some British D.Clin.Psy. programmes have made concrete steps towards decolonisation; and in complementing such initiatives, and also in drawing inspiration from experiences and perspectives from elsewhere in the world, some actions towards decolonisation in Plymouth University's D.Clin. Psy. programme's research space have been initiated. These have included recognising, challenging and providing alternatives to the Western and Eurocentric models that have dominated how we have traditionally thought and taught about, and conducted research in, clinical psychology; communicating the importance of recognising the adoption of the Western 'scientific method' as a deliberate epistemological and ontological choice; and, actively supporting the undertaking of social justice and community-orientated research by D.Clin.Psy. trainees. In the interests of collaboration and mutual support, a suggestion is made to establish a nationwide network devoted to the meaningful decolonisation of clinical psychology in the UK. [ABSTRACT FROM AUTHOR]

In this article, I argue that interepistemic thinking is characteristic of Africana spirit-based epistemologies and that such thinking is essential to the construction of the pluriverse. I demonstrate that the spiritual basis of many Africana epistemologies facilitates interepistemic thinking and the making of a more equitable, functional, and healthy "modernity." This is despite narratives of modernity, such as that of Max Weber, that are embedded in a secular-rationalist ideology, which tend to mark spirituality as an invalid means of accessing, representing, or (re)producing truth, marking it as "primitive," destined to disappear, and as incompatible with the so-called modern world. For this reason, decoloniality as it applies to an analysis of Africana spirit-based epistemologies must demonstrate the limited, Eurocentric nature of the secular-rationalist paradigm. I support these arguments through an analysis of the role of interepistemic thinking in the spirit-based epistemologies apparent in what are commonly referred to as African diasporic religions. In doing so, I will also offer a critical perspective on the application of religion as a conceptual category to the realities of the peoples of the African diaspora, following important recent scholarship in the study of religion. I will begin with a review of the nature of the pluriverse and a brief description of Nelson Maldonado-Torres's (2008) critique of secularism, followed by an analysis of interepistemic thinking as it can be observed within Africana spirit-based epistemologies, and conclude with an explanation of how this may inform a critical reconsideration of the epistemic bases that undergird the modern/colonial world system. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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 Journal of Comparative & International Higher Education is the property of Comparative & International Education Society Higher Education SIG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay compares scholarly practices across Anglo and Latin America, showing not only a lack of a real dialogue between scholars from the North and the South but also the scarce dialogue among Latin American scholars themselves. In addition, the significant influence of Eurocentrism in Latin American rhetorical studies explains the strong relationship between discourse studies and rhetoric and the shadow of European standpoints in Latin American studies on rhetoric. Adopting a decolonial attitude, we encourage our colleagues in both Anglo America and Latin American to read across traditions, to exchange theories, and to write about and for each other. [ABSTRACT FROM AUTHOR]

The article "Presentation" of the magazine "Utopía y Praxis Latinoamericana" addresses the rights of peoples from an intersectional perspective in Latin America. It questions Eurocentrism, patriarchy, racism, and anthropocentrism as oppressions that affect individuals and peoples. The dossier includes research papers from various Latin American countries, such as Panama, Brazil, Uruguay, Argentina, and Chile, which address the issues of oppressions from different dimensions. In addition, book reviews are presented on topics such as the rights of transnational companies, the history of education in Argentina, and society during the pandemic. [Extracted from the article]

Whereas the field of International Political Economy (IPE) included a diversity of voices at its outset, histories of the field tend to marginalize certain contributions - particularly those from the Global South. The endeavor to decolonize IPE offers an opportunity to look back at IPE's history, re-discover the marginalized voices, and imagine new possible futures. This article engages with contemporary calls to decolonize IPE and proposes an alternative route to do so by recovering dependency theory. We argue that dependency theory can be conceptualized as a peripheral IPE perspective that was committed to thinking from the Global South and to producing politically engaged scholarship just as the field was being formed. The article elaborates on the key tenets of dependency theory, contrasting it with mainstream IPE, and putting it in dialogue with decolonial approaches. To demonstrate the simultaneous non-Eurocentric, anti-colonial, and policy-oriented potential of dependency theory, we recover a foundational moment that disciplinary histories of IPE have forgotten: the 1972 Dakar conference, organized by Samir Amin, with the participation of leading Latin American and African dependency scholars. [ABSTRACT FROM AUTHOR]

This article critically discusses the scope for decolonizing economics teaching. It scrutinizes what it would entail in terms of theory, methods, and pedagogy, and its implications for scholars grappling with issues related to economics teaching. Based on a survey of 498 respondents, it explores how economists across different types of departments (economics/heterodox/non-economics), geographical locations, and identities assess challenges to economics teaching, how they understand the relevance of calls for decolonization, and how they believe economics teaching should be reformed. Based on the survey findings, the article concludes that the field's emphasis on advancing economics as an objective social science free from political contestations, based on narrow theoretical and methodological frameworks and a privileging of technical training associated with a limited understanding of rigor, likely stands in the way of the decolonization of economics. Indeed, key concepts of the decolonization agenda—centering structural power relations, critically examining the vantage point from which theorization takes place and unpacking the politics of knowledge production—stand in sharp contrast to the current priorities of the economics field as well as key strands of IPE. Finally, the article charts out the challenges that decolonizing economics teaching entails and identifies potential for change. [ABSTRACT FROM AUTHOR]

The existence of current feminist thought in Africa is tainted by colonialism. Colonial and postcolonial anthropological thought and Eurocentric scholarship have misrepresented Africa as a society where social and gender roles were largely lopsided. Hence, current feminist thought (which are largely Western) on oppression of women, subjugation and suppression were imposed on the historicity of Africans. In this article, we argue that the misrepresentations of feminism of the indigenous societal order in Africa should be ignored. We bring to the fore some ideas that advance the view that precolonial African society was not anchored on biology or ordered by gender, but was organised by age or seniority, and provided both men and women a sense of equality. Furthermore, we contend that embracing indigenous cultural values in the 21st century provides, on the one hand, a valuable tool for solutions to issues that women face currently, and, on the other hand, a viable means of detaching feminism from Eurocentric misrepresentations. [ABSTRACT FROM AUTHOR]

International Relations (IR) is a discipline founded upon and shaped by colonialism and Eurocentrism. Its Eurocentric tropes and myths distort the discipline's historiography and its perceptions of why and how it was founded, and for what purpose, such that race and colonialism are eliminated from mainstream discussions of disciplinary history and IR's main themes, concepts, and theories. This is reproduced in both the teaching and research of IR. Focusing on the former, this paper reflects on my experiences as the convenor of a course on colonialism. This is a second year, core course in the Politics and IR program at UNSW Sydney. The explicit purpose of the course is to contribute to decolonising UNSW's Politics and IR curriculum by centring Indigenous perspectives of colonialism and IR, critically interrogating the racism and Eurocentricity of Politics and IR, and exploring how colonialism shaped the world we live in and continues to inform our world and our lived, everyday experiences. This paper explores the concepts and theory informing the pedagogical praxis employed in the course, this praxis itself, and critically reflects on the achievements, challenges, and pitfalls of actively attempting to contribute to decolonising the IR classroom within Australia's settler colonial context. [ABSTRACT FROM AUTHOR]

Current trends in refugee protection within the African continent expose the deep-seated manifestations of coloniality. The 20th-century Eurocentric approaches to the management of people of concern continue to guide refugee protection in Africa. The approaches that are arguably a triumph of 'European Universalism' or Eurocentrism in refugee protection, both in theory and praxis, continue to be questioned because of their unmistakable results - the formation of hierarchies between Africans based on nationality and territoriality. This has led to the categorisation of African people and power conflicts, clashes, and intense contests for co-existence. Such a status quo has been normalised to be natural, occasioning deplorable refugee situations in the continent. Against such a background, this article aims to augment and complement the broad swathe of literature in the quest for African Renaissance movements using a Decolonial approach to refugee protection. It departs from untangling the lived experiences of the forcibly displaced, particularly refugees and asylum seekers, to critique the Westerninfluenced system of refugeehood in Africa. The research argues that the modern approaches to refugeehood rooted in Eurocentrism have eliminated ways of acceptance and co-existence amongst Africans, disregarding some of the traditional ways of incorporation, inclusion and integration. Instead, the refugee regime has been ordering, othering and hierarchizing the forcibly displaced, making them typical subjects of coloniality. It suggests decolonising the asylum system, considering an African-driven refugee regime and the involvement of local communities in the management of migration. [ABSTRACT FROM AUTHOR]

This article attempts to highlight the Eurocentric and colonial roots of Weber's racist perspective on caste in India and urges scholars to overcome Eurocentric and colonial influences and seek more emic understandings of complex phenomenon in non-European societies, including India. [ABSTRACT FROM AUTHOR]

The project to decolonise the curriculum revolves around rethinking margin and centre of the discipline. To the extent that the Middle East and North Africa (MENA) is at the margin of international political economy (IPE), it is the ideal entry point to decolonise the curriculum. I conduct a summative content analysis of the six most commonly used IPE textbooks. To what extent do they reproduce or challenge Eurocentric tropes in their treatment of MENA? The region is largely absent from IPE textbooks, suggesting it is accorded little agency in the making of the global political economy. To the extent that it is 'brought in', it is 'ghettoised' in a specialist chapter. A qualitative content analysis suggests the authors avoid overt orientalism but exceptionalise the region as a failure with too little democracy and economic growth and too much war. They acknowledge the role of continued colonialism in these failures but also deny agency of the colonised. They miss an opportunity to de-provincialise the Middle East by fostering 'ecologies of knowledge'. The article provides an analytical framework for research on how IPE textbooks treat other world regions and of syllabi. [ABSTRACT FROM AUTHOR]

This article focuses on the politics and poetics of (de)colonization that Namwali Serpell puts in place in her debut novel The Old Drift. It argues that she first of all addresses problematic (post)colonial representations particularly by explicitly referring to and debunking colonialist Percy M. Clark's The Autobiography of an Old Drifter. Moreover, she allows for what Jacques Rancière has called a "re-configuration" of the "distribution of the sensible" by staging what Sara Ahmed has named "willful" characters who tackle the legacy of Scottish explorer David Livingstone, but who also live a historic moment for the Zambian nation, that of its decolonization/independence. Finally, it analyses the issues of Eurocentrism and Serpell's willingness to decolonize the imaginary and the mind by focusing on alternative sources of historical knowledge: this enables both the characters and the readers to "wake up from the spell of Eurocentrism" in order to favour a form of "pluriversality". [ABSTRACT FROM AUTHOR]

"Archiving Caribbean Identity: records, community, and memory" is a collection of essays edited by John A. Aarons, Jeannette A. Bastian, and Stanley H. Griffin. The book argues that traditional Eurocentric record-keeping practices are not suitable for the Caribbean and proposes a decolonial approach that draws on interdisciplinary practices. The essays explore various cultural art forms and advocate for the study of archival material created in the Caribbean. While the book has limitations, it serves as a foundational text for discussions on archives and record-keeping in the Caribbean, validating existing knowledge and inviting practitioners to reimagine record-keeping practices for the region today. [Extracted from the article]

Seeing as colonialism is ubiquitous to where International Relations (IR) comes from, what it explains and who it represents, many have argued that the decolonisation of the discipline is impossible. However, in this agenda-setting introduction, I place decolonisation squarely in the realm of possibility and ask, 'what would a decolonised field look like?'. In answering this question, the contributions in this forum take point of departure from varied sites within the discipline, as they seek to materialise real change that reimagines what IR is and does as a discipline that was established as a scholarly defence for colonialism. Herein they propose decolonisation as a structure that upends the discipline's colonial epistemological roots, rethinks core concepts and underlines the need to forefront geographies, peoples, and perspectives that were underrepresented in a colonial discipline. Equally, they recognise that decolonisation is a messy affair, that takes a non-linear trajectory. However, seeing as colonialism did not just inflict material impoverishment but also sought to alienate the colonised from their sense of self, this messiness is only expected. So, rather than be discouraged by this, this forum views the non-linear trajectory to be an unavoidable facet of any attempt at decolonising the discipline. [ABSTRACT FROM AUTHOR]

IR proceeds on a Eurocentric ontological assumption that sovereignty has universal validity today. How can IR be decolonised, when in spite of countless examples of the enactment of 'sovereignty otherwise', the discipline remains unconcerned with the fact that the logic of sovereignty remains uni -versal. The question is as much political as it is intellectual, because as a discipline, we have allowed the inertia of our professional rhythms to marginalise pluri -versal sovereignty, or the organisation of sovereignty along different ontological starting points. I argue IR must abandon its disciplinary love affair with uni-versal sovereignty. The tendency to 'bring in' new perspectives by inserting them into an already ontologically constituted set of assumptions works to protect IR's Eurocentricity, which makes disciplinary decolonisation untenable. I propose that as a starting point, IR needs to be more mature about recognising the decolonisations that are happening under our very feet if we are to stand a chance at disciplinary level decolonisation. As an illustrative example, I explore an ongoing collision of settler-colonial and Mi'kmaw sovereignty through the issue of lobster fisheries in Mi'kma'ki, or Nova Scotia as the territory is known to Canadians. [ABSTRACT FROM AUTHOR]

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