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From the late 18th century onwards, France has delivered a universalistic discourse about politics, society, rights and also science. The emergence of social science largely confirmed this trend. Nowadays the growing challenging of Eurocentrism that has become more and more visible since the early 1990s remains most often untranslated, untaught, uninvestigated and undebated. The disciplinary structure of the university as well as the lingering isolationism of French social science accounts for part of this situation, the latter requires some further explanations. If some opening has recently been visible in the field of gender, race and discriminations, it has usually meant a greater influence of some—White or Black—American anthropologists, sociologist or philosophers, but hardly ever of non‐Western thinkers. The very issue of a social science canon is not even raised. The main reason for this is the weight of French neo‐republicanism as it was born in the early 1990s at the very same time when anti‐Eurocentric alternatives discourses became more widely heard. It results in a persistent denial of these discourses as being scientific and a widespread ignorance of them in the academic field. [ABSTRACT FROM AUTHOR]

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.)

Aiming to disrupt the way fashion studies is developed – often from a Eurocentric approach and within rigid disciplinary, methodological and social boundaries – this Special Issue invites different scholars to present their own way of studying and exploring fashion, but also to make their familiar methods strange, re-assessing what fashion means and what it means to do fashion research in the first place. Promoting an interdisciplinary dialogue, the articles in this Special Issue show how fashion studies would benefit from 'bending' existing methodological boundaries and blending cross-disciplinary methodologies, conceptual orientations, objects, ideas, forms, subjects and questions in their epistemological approach. We hope that the curation, organization and general assemblage of the texts give rise to the intellectual alchemy of unpredictable encounters: conversations, clashes and contradictions. From article to article, readers will encounter different ways of doing research on and through fashion and be inspired to imagine more divergent epistemologies of fashion. [ABSTRACT FROM AUTHOR]

Researchers have previously underscored the importance of understanding how people from different backgrounds engage in sport. This recognition, coupled with a variety of socio-political factors (e.g. Muslim population immigration to the West, the war against terrorism, Muslim women athletes' growing sport participation, and mega-events hosted by Muslim majority countries), have spurred an increased interest in exploring Muslim community's sport participation. Nevertheless, a review and integration of this scholarship are missing. The purpose of this paper was to conduct a scoping review of the extant research focusing on the Muslim community in sport. The authors examined n = 157 articles from four databases and reference lists by employing Arksey and O'Malley's scoping review methodological approach. Results showed that most of the research about the Muslim community is conducted in Western countries (62.4%), and researchers mostly employ qualitative research methods (78.9%). Additionally, scholars have mainly focused on sociological issues Muslim women face in the Western context by employing theoretical frameworks, such as the concept of 'habitus,' intersectionality, and the theory of planned behavior. Findings suggest epistemological Eurocentric bias in the scholarship, which the authors contextualize in the framework of Orientalism. Overall, this scoping review implies scholars should look for new avenues of research in the future concerning the Muslim community within the sporting realm. Further, researchers need to unveil and dismantle Eurocentric biases in the extant sport scholarship related to the Muslim community. [ABSTRACT FROM AUTHOR]

Aim. The purpose of this article is to challenge the notion that a largely Eurocentric education is the best one for African universities. It is not by any means suggested that Eurocentric notions should be discounted, but rather that African education should be devoid of any form of subordination and be all owed to assume its rightful equal place and space, in an interconnected global education arena alongside a range of epistemologies and ontologies. Methods. A literature review was conducted on the topic and the researchers surveyed scholarly articles, books, and other sources relevant to the area of research. The review conducted to a lesser or greater extent enumerates, describes, summarizes, issues relating to the theme. Results. Knowledge should be sought for its value to communities through individuals and it should perpetually produce sensible, empathetic, and responsible citizens. African education must inter alia reflect a multiplicity of perspectives and notions that are grounded on local knowledge. Conclusion. The existing form of Eurocentric university education in Africa certainly has defects when viewed Afro-centrically. Originality. Decades after the demise of colonialism [if it has in fact ended], African universities still embrace a Eurocentric epistemological paradigm and are for the most part consciously or unconsciously disparaging or ignoring Indigenous African knowledge systems. This is far from liberating, and it is argued in a novel way that what is required is a vigorous promotion of African scholarship which is infused with African values, philosophies and knowledge that can also be promoted to our erstwhile colonisers and others. [ABSTRACT FROM AUTHOR]

Decolonial theory argues that the coloniality of rational Western epistemology is the cause of all global crises, including violent patriarchy, racism and ecological destruction. Contemporary decolonial scholars consequently advocate de-linking from the colonial matrix of power which defines the modern world system. They promote a move towards an epistemologically pluriversal world, which they consider to be theoretically superior and a politically radical advance over postructuralism, postcolonialism and Marxism, which are denigrated as complicit iterations of Eurocentric coloniality. In this article, I critically respond to Decolonial theory's reductive generalisations by demonstrating that its ostensibly constructivist articulation of geopolitics and standpoint theory amounts to a simplistic inversion of colonial stereotypes found in postcolonial analyses of colonial discourse. After establishing that Decolonial theory is unwittingly bound to a colonial, albeit inverted discourse of essentialist racialised morality, I exhibit that its stereotypical reduction of Western epistemology to a subject-object dualism misrepresents developments in Euro-American epistemology and continental philosophy of science, citing the case of French historical epistemology. I conclude by demonstrating that Decolonial theory is contradictory and self-defeating because it replicates metaphysical errors in Western philosophy and supports political values closer to the far right than leftist ideals of universality and a common world. [ABSTRACT FROM AUTHOR]

The study of Mozambican literature is present at various latitudes within the academic world. There are, however, different outlooks and interests that must be analyzed if we want to account for the epistemologies present when facing a postcolonial reality such as Mozambique. On the understanding that literary texts are codified cultural information and that academics function as legitimators of discourses, this article offers an analysis of a corpus of academic publications on Mozambican literature published between 1975 and 2018. It posits thereby the possible existence of a Eurocentric constant within academic knowledge production and proposes some paths of action that may be of relevant pedagogical and self-reflective potentiality to the investigative exercise itself. [ABSTRACT FROM AUTHOR]

This paper will contribute to decolonial efforts that seek to address the role of power and colonialism in knowledge production in Christian theology, with particular focus on the devadāsīs of South India. It will look to the context of the devadāsīs, otherwise referred to as sacred sex workers, in South India, and argue that the hybrid religiosity and silenced epistemology of the subaltern women has the potential to challenge dominant ways of contemplating Christ in World Christianity. It suggests that such religiosity interrupts normalised notions of Christianity that have further marginalised the oppressed women, as the lived religiosity of the devadāsīs acts as a challenge to Eurocentric theology and mission that has systematised 'the poor' into deserving and undeserving based upon dichotomous notions of decency. Inspired by the indecent theology of Marcella Althaus-Reid, the paper suggests that an indecent epistemology shaped by the sexual narratives of the oppressed brings to the forefront intersectional narratives of struggle in Christianity that offer prophetic ways of contemplating Christ. [ABSTRACT FROM AUTHOR]

With the increased interest sparked across academia in both new materialism and epistemologies of the South, old colonial and patriarchal habits rear their vicious heads. On the one hand, feminist contributions are, in many cases, ignored or watered down in mainstream discussions in both approaches, pushing feminist political projects at the core of these epistemologies to the margins. On the other hand, the engagement in conversations and commitment to the ideas that emerge from the epistemologies of the South are limited or not recognized, a situation that contributes to perpetuating coloniality of knowledge. Accounting for these challenges, this paper puts into conversation epistemologies of the South (focusing on theorists from the Americas) and new feminist materialism in terms of specific concepts such as dualism, difference, time, universality, body-land, and relationality. By showing both the affinities and differences between the two, this paper demonstrates the richness and diversity of arguments; furthermore, it investigates what new materialism has to do with decolonization and tropicality. This paper concludes by addressing the questions: to what extent and in what way might new (feminist) materialism need to be decolonized? And how does it speak to “tropical materialisms”? Although this paper does not specifically focus on the tropics, tropical images of thought such as the “mangrove,” are evoked throughout the text.

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

Copyright of Yearbook of the Faculty of Political Sciences / Godisnjak Fakultet Politickih Nauka Beograd is the property of University of Belgrade, Faculty of Political Sciences 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.)

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

The question of why the works of Michel Foucault, Pierre Bourdieu and Jacques Derrida are often attributed to France by HE lecturers and students when the origins or developments of their key ideas come from northern Africa is examined from critical and personal standpoints. The article joins the call for the decolonisation of the HE curriculum and describes how the theory of these oft-cited thinkers and philosophers comes 'out of Africa' through an examination of their experiences in the Moorish regions of Tunisia and Algeria. Reasons for the attribution of the ideas to France include Eurocentrism, Wikipedisation of theory and the mythologisation of France. The article combines theoretical debate with personal reflection on what it means to be Algerian and witness a homeland disenfranchised in teaching and learning at HE. It also provides a way of contributing to the decolonisation of HE syllabuses through accurate attribution of knowledge. [ABSTRACT FROM AUTHOR]

This article presents a discursive critique of the Eurocentric paradigms of knowledge production that characterise much of the underlying logics in the age of neoliberal discourses on resilience, pointing out important areas not given sufficient attention. In particular, it highlights the limits of the modernist ontology of resilience, whereby extremely "vulnerable" African communities are encouraged "to become resilient" to climatic disruption and environmental catastrophe and to "bounce back" as rapidly as possible. The article moves the discussion forward, drawing from critical decolonial approaches, in alignment with Indigenous knowledges, to question and rethink meaningful alternative ontologies, ways of knowing and being, in adaptive governance. I argue that the recognition of the plurality of many worlds, rather than one world, highlighted through critical decolonial understandings of epistemic forms with Indigenous knowledges, can be counterposed to Western universality as an innovative ontology to decentre the world order in the problematic dominant development of resilience thinking. [ABSTRACT FROM AUTHOR]

This paper questions the extent to which the (arguable) end of the liberal humanitarian order is something to be mourned. Suggesting that current laments for the decline of humanitarianism reflect a Eurocentric worldview, it calls for a fundamental revision of the assumptions informing humanitarian scholarship. Decoloniality and anti-colonialism should be taken seriously so as to not reproduce the same by a different name after the end of the liberal order.

African intellectuals are debating the future of knowledge construction in the wake of the collapse of colonization, European settlerism, and apartheid. Tawanda Sydesky Nyawasha has posited the debate between Afrocentricity and Eurocentrism in his paper "I am of Popper; I am of Asante: The Polemics of Scholarship in South Africa" published in Studies in Philosophy and Education as an expression of this contested ground. This response article argues that Africans have a duty to interrogate their own epistemological discourses in order to understand the history of knowledge construction on the continent of Africa. As the construction of the first pyramid at Sakkara was a consolidating event of human study, detailed investigations, elaboration of ideas, and advancement of the sciences and arts around 2700 BCE, clearly, African studies should stand at the head of the discourses about knowledge. Therefore, in this response, the author challenges Nyawasha's understanding of Afrocentricity and criticizes the marginalization of African perspectives as just another assertion of Eurocentric ideas as universal when in fact they arise from a specific history and culture. [ABSTRACT FROM AUTHOR]

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

This essay examines various aspects of my intellectual experience as an international graduate student studying in a North American university grappling with questions of postcolonial life in Africa. Specifically, I examine the intellectual tensions of dealing with the underdeveloped questions of colonialism in communication theory. The article draws on work calling for the de-Westernization and decolonization of communication theory. While the call for decentering 'academic Eurocentrism' is important, it is pertinent not to erect another epistemic fundamentalism in its place. Overall, the article calls attention to epistemic plurality and why communication scholarship needs to seriously consider what Comaroff and Comaroff (2012) call 'Theory from the South'. [ABSTRACT FROM AUTHOR]

One of the most commonly treaded pathways to address the widely recognized Eurocentric biases in International Relations has been the initiation of intellectual efforts toward the incorporation of non-Western world views. However, the greater assimilation of knowledge produced by non-Western scholars from local philosophicalexperiential vantage points -- that is, the integration of Chinese, Indian, or Brazilian outlooks expressed under the rubric "non-Western International Relations" -- cannot make International Relations less Eurocentric or more "Global" if the following slippery grounds are overlooked: (1) if non-Western International Relations theories employ non-Western philosophical resources for generating a derivative discourse of Western/Eurocentric International Relations theories, thereby failing to transcend the conjectural boundaries of Western/Eurocentric International Relations; and (2) if non-Western International Relations theories manufacture an exceptionalist discourse that is specifically applicable to the narrow experiential realities of a native time-space zone, thereby failing to offer an alternative universalist explanation that grants a broadspectrum relevance to Western/Eurocentric International Relations. In the light of these realizations, the present article aims to explore if "Sufism" -- as a non-Western intellectual resource -- is capable of offering a fertile ground for crafting a non-derivative and non-exceptionalist Global International Relations theory. In order to do this, the article employs the insights gained from the poetry of a 13th-century Sufi scholar, Jalāl ad-Dīn Muhammad Rūmī. The article draws the conclusion that Sufism, as an established philosophy with a grand temporal-spatial global spread, upholds a "threefold attribute" -- namely, epistemological monism, ontological immaterialism, and methodological eclecticism -- which gives it a unique foundational status to formulate a non-Eurocentric Global International Relations theory. [ABSTRACT FROM AUTHOR]

This paper contends that the creation of new myths to replace those introduced by a Eurocentric position to justify and anchor a hegemonic enterprise is weak, and that eventually it leads to inverse racism. Therefore, a solar renaissance is offered as a reinforcement of the revision of history to set Black people as subject and agent of his/er past and present experience while solving the problem of the historical delocalization of Black people from an Afrocentric and solar epistemological perspective. [ABSTRACT FROM AUTHOR]

Copyright of Education Policy Analysis Archives / Archivos Analíticos de Políticas Educativas / Arquivos Analíticos de Políticas Educativas is the property of Educational Policy Analysis Archives & Education Review 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 paper I shall argue that radical epistemic delinking has a key role in liberation from the "colonial matrix of power" as well as the change in the existing global power relations which are based in the colonialism and maintained through exploitation, expropriation and construction of the (racial) Other. Those power relations render certain bodies and spaces as (epistemologically) irrelevant. In order to discuss possible models of struggle against such condition, firstly I have addressed the relation between de-colonial theories and postcolonial studies, arguing that decolonial positions are both historicising and re-politicising the postcolonial theory. In my central argument I have focused on the epistemic delinking and political implications of decolonial turn. With reference to Grada Killomba I have argued for the struggle against epistemic violence through decolonising knowledge. Decolonising knowledge requires delinking form Eurocentric model of knowledge production and radical dismantling the existing hierarchies among different knowledge. It requires recognition of the 'Other epistemologies' and 'Other knowledge' as well as liberation from Western disciplinary and methodological limitations. One of the main goals of decolonial project is deinking from the "colonial matrix of power". However, delinking is not required only in the areas of economy and politics but also in the field of epistemology. [ABSTRACT FROM AUTHOR]

The aim of this essay is to contribute to the development of a paradigmatic shift in how design is understood, transformed and practiced in the Global South. It does this by establishing the case for building a strong contextual relation between design, colonialism, and the mobilised counter-agency of decoloniality. Thereafter, design for/by the Global South is presented within a critical epistemological reframing subordinate to a situated imperative of the ‘Sustainment’. [ABSTRACT FROM PUBLISHER]

In this wide-ranging interview and discussion with Kuan-Hsing Chen and Sun Ge, Mizoguchi Yūzō describes the origins of his interest in China studies and the process through which he developed his perspective on China, Japan, and the world. Mizoguchi details his break with both old-style Japanese Sinology and Western-influenced scholarship, which assumes Japanese superiority over China and takes Euro-American society and concepts as its standard. Mizoguchi suggests that historians can and should cultivate a new subjectivity for themselves and understanding of the history of the world as a whole through an approach to China that attempts to understand China’s own internal historical processes rather than assuming the universality of Western processes. He discusses his efforts to help reform the institutional structure of China studies in Japan, and further touches on the part played by Japan in China’s modern history as well as its historical relations with Taiwan and Korea. [ABSTRACT FROM PUBLISHER]

Research often characterized as “new materialist” has staged a return/turn to nature in social and critical theory by bringing “matter” into the purview of our research. While this growing impetus to take nature seriously fosters new types of interdisciplinarity and thus new resources for knowing our nature-cultural worlds, its capacity to deal with power’s imbrication in how we understand “nature” is curtailed by its failures to engage substantively with the epistemological interventions of postcolonial feminist science studies. The citational practices of many new materialist thinkers eschew the existence of what Sandra Harding has called “a world of sciences.” I argue that the “science” privileged and often conflated with matter in new materialist storytelling is the same science destabilized by postcolonial feminist science studies. This does not mean that new materialist feminisms and postcolonial feminist science studies are necessarily at odds, as new materialist storytelling and prevailing conceptualizations of the postcolonial seem to suggest. On the contrary, I suggest that thinking creatively, capaciously, pluralistically, and thus irreverently with respect to the rules of science––about the boundaries and meanings of matter, “life,” and “humanness”––could be understood as a central project for a postcolonial feminist science studies. [ABSTRACT FROM AUTHOR]

The transformation of the Eurocentric epistemological base of International Relations, without inadvertently generating a ‘derivative discourse’ of Western International Relations, requires an intellectual flight over rigid boundaries of Western scientism, thereby reorienting the discipline of International Relations itself towards a post-Western epoch. As such, post-Western International Relations theory can be largely viewed as an offspring of scholastic explorations aimed at breaking epistemological imperialism in International Relations. Not surprisingly, the non-Western ‘rising powers’ in global politics are taking particular interest in designing a post-Western International Relations theory. While the notion of ‘Tianxia’ has emerged as a Chinese conceptual response to the budding intellectual curiosity surrounding post-Western International Relations, the Indian scholarly scepticism towards formulating ‘systemic’ theories projects a hazy image of the status of post-Western International Relations theory in India. This article aims at reconsidering the absence of post-Western International Relations theory in India by evaluating the fundamental Indian scriptures as a potential epistemological guide to theorise International Relations. In order to do that, the article awakens the concept of ‘Advaita’ as an untapped epistemological resource. The article is divided into four sections. The first section traces the academic space for post-Western International Relations theorisation in India. The second section evokes the notion of ‘Advaita’ as an epistemological-methodological tool to craft post-Western International Relations theory. The third section compares ‘monism’ as the common underlying epistemological foundation of ‘Tianxia’ and ‘Advaita’. Finally, the fourth section sets out to establish the credentials of ‘Advaitic monism’ as an intellectual strategy to formulate post-Western International Relations theory. [ABSTRACT FROM AUTHOR]