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Zambia obtained its independence from British colonial rule in 1964. While significant portions of historiography focus on how the struggle was predominantly fought by men, some more recent literature examines the various ways in which women contributed to the movement. This paper re-examines women's participation in the anti-colonial movement of the 1950s and early 1960s by taking a cue from the development studies theories of women in development, women and development, and gender and development (WID, WAD and GAD respectively). The paper uses primary interviews and archival sources to focus on specific woman-led protests and their participants to investigate how women contributed to the struggle. It assesses the ways historians have portrayed women's participation in decolonisation through specific lenses, critiquing the historiographical framing of women's roles in the movement. I assert that the existing literature compartmentalises women's contributions into political and non-political endeavours, and this limits how we can understand their work. This paper addresses the question of how we can better understand women's contributions to the Zambian independence movement by realising that historiography has framed female labour in terms of reflecting the WID and WAD paradigms and by reframing the narratives through a lens reflective of the GAD paradigm. I argue that we can see how women's labour has been characterised in ways that prevent us from seeing the larger picture: that both men's and women's work were essential to dismantling colonialism. I argue that a gendered lens, which views male and female contributions together, is necessary to a comprehensive understanding of the movement. [ABSTRACT FROM AUTHOR]

The social inequities highlighted by the racial injustice protests of 2020 and the COVID-19 pandemic challenge the social work profession to respond to the past and present social consequences that disproportionately impact Black, Indigenous, and People of Color (BIPOC). We argue that social work's commitment to social justice has not taken up an explicit anti-racism mission to eradicate white supremacy, racism, and coloniality in the profession. We further argue that although social service agencies often include a commitment to cultural competence/humility, practices continue to be rooted in color-blind approaches to service and treatment. Social work's failure to address racism poses challenges for those from racialized backgrounds experiencing psychological distress due to racism and other inequities. Building upon the theoretical foundations of Critical Race Theory (CRT) and Anti-Colonialism, we provide a conceptual framework for practice and service delivery with BIPOC clients through social work praxis. This conceptual framework offers three overarching directives that include integrated critical race and anti-colonial theoretical concepts for social work practice and service delivery. We discuss the implications for application of this conceptual framework in practice and service delivery. [ABSTRACT FROM AUTHOR]

Museums are complex, intersectional informal learning spaces that are situated in a distinctive positionality of power, social trust, and colonialism. For many people, they serve as community spaces that empower the imagination and connect intergenerational learning, while simultaneously functioning as prestigious institutions for research and scholarship. Yet, for Black, Indigenous and Communities of Color, museums equate to pain. Museums are everlasting monuments that replicate colonial erasure and violence through their exhibitions, educational content, and through their curatorial, stewardship, and collecting practices. In thinking about these nuanced paradigms, it is essential we critically interrogate how museums can responsibly move forward while being held accountable for past and current colonial harm without being performative. My goal is to reflect on this complex dichotomy through physical and digital initiatives to underscore how museum's anti-colonial and decolonial practices can decenter Euro-American historiography in an educational context. [ABSTRACT FROM AUTHOR]

'Bird, or How I Became an Acholi Poet', is a poetic response that demonstrates wer, Luo for song, as a site for knowledge making and social memory as well as a method for resistance and decolonization. This poem features the voices of war veterans, Ugandan exiles who fought in the 1978–79 Liberation war between Tanzania and Uganda, who shared their stories with me during my doctoral fieldwork. One such is Capt. K, who joined the Ugandan exiles in Tanzania after a violent purge of ethnic Acholi and Lango officers and soldiers by Amin in 1972. As he shares his story, Capt. K describes the colonial British as filled with roro. This Luo term, denoting treachery, describes the colonial intent of the British: the creation of 'the thing' out from which Fanon's notion of decolonization is the creation of the [hu]man. I reflect on how 'bird', 'weather', 'map', and 'grammar', concepts from Morrison, Brand, Sharpe and Spillers, form the foundation to think about the colonial spectre. I conclude that wer is a decolonial space from which Ugandans can articulate their own humanity beyond the colonial narrative as part of a continuing anti-colonial struggle. [ABSTRACT FROM AUTHOR]

We live in an era that normalized absurdism and abnormality. From successive devastating economic and environmental havoc, the world is now before a pandemic with a lethal footprint throughout the planet. The pandemonium became global. This paper situates the current COVID-19 pandemic within the context of an endless multi-plethora of devastating sagas pushing humanity into an unimaginable great regression. In doing so, the paper examines, how such pandemic reflects the very colors of an intentional epistemological blindness that frames Eurocentric reasoning, which crippled the political economy of global capitalism deepening and accelerating a never-ending and non-stop crisis that started in 2008. The paper explores also the social construction of the current pandemic and argues for alternatives ways to think and to do education and curriculum theory alternatively to challenge Modern Western Eurocentric reasoning. In doing so, advances itinerant curriculum theory as a just approach, a just alter-curriculum 'theory now', one that respects the world's pluri-epistemological diversity, and aims to walk way from utopias framed within the borders determined by coloniality towards an anti-decolonial climax, and 'heretopia'. [ABSTRACT FROM AUTHOR]

As a means to disrupt the historical and present narratives of adolescence and adolescent development, which often build upon and reify settler colonialism and white supremacy, this article calls for theoretical and methodological reconsiderations of colonial-centered developmental science, particularly regarding Native American youth. Thus situated, this article has two purposes. The first is to illuminate the constitutive nature of settler colonialism, white supremacy, and the constructs of adolescence and adolescent development—and the ways these continue to adversely impact Indigenous youth. From this exigency, the second purpose is to articulate a framework designed to inform developmental science's anti-racist aims, especially related to disrupting ongoing settler colonialism, engaging in culturally humble inquiry with Native youth and communities, and supporting Indigenous (youth) futurity. To elucidate this framework, this article brings together Native youth-focused developmental research, Indigenous methodologies scholarship, and experiences gained and lessons learned from a long-term research project with Native youth. [ABSTRACT FROM AUTHOR]

In a time of heightened bigotry and racialized violence, it is critical for social workers to engage in anti-racism practice. What leads White individuals to embrace this framework is less explored in scholarship. This paper presents data from an exploratory narrative inquiry with 10 White helping professionals in the Northeastern US who adopted an overtly anti-racism approach in their work. Narrative is a "cultural tool" through which individuals make sense of themselves and circumstances within context (Dauite et al., 2015: 48). Narrative inquiry involves uncovering the stories embedded within the overt stories told. With focus on pivotal childhood experiences, the themes taken up in this paper include the influence of family of origin values about race, exposure to racial difference, and experiences leading to the adoption of anti-racism tenets. The themes emerged as participants reflected on the self-discovery of racialization; initial exposure to racial inequity; and the impetus for them to become active in efforts to counter White supremacy. The paper aims to add to research on the engagement of White individuals in anti-racism efforts, an essential task for US social work as a predominantly White profession. [ABSTRACT FROM AUTHOR]

What possibilities does reading anti-colonial and counternarrative fiction have? By “plugging in” Coloma’s constitutive subjectivities, Anzaldúa’s new consciousness, and Sumara’s embodied action, I share the possibilities with the explanation of an anti-colonial book club. Part of a larger research project conducted with a feminist Deleuzian methodology, this paper focuses on one of the “hot spots” that arose during the reading processes of two participants in the book club. Through their self-reflection during their reading processes, the counternarrative and anti-colonial fiction gave the women a different kind of language which allowed them to build a stronger trust in themselves, their subject positions, and their experiences of marginalization outside of a white settler colonial discursive lens. This building of trust by creating a different kind of language to explain their subject positions and experiences of marginalization created a new consciousness that allowed them to continue subverting simplified white settler colonial understandings of who they are.

This article is an analysis of the political thought of Bhimrao Ambedkar, anti-caste activist, author of the Indian constitution and first law minister of independent India. His personal writings are analyzed, and the origins of his ideas are situated within larger contexts- both national and international. He was representative of the increased radicalism of the Indian nationalist movement in the 1920s and 30s, but he stood apart from the mainstream of the movement on key issues. Above all, the most formative influence on his political philosophy was the fact that his experience of interwar India was mediated through his position at the lower rungs of the caste hierarchy. He brought his unique perspective to bear on some of the most pressing topics that radical nationalists were debating in the interwar period: communism and political economy, defining nationhood, and the caste system. A discussion of Ambedkar's views on these three key subjects forms the analytical basis of this article, with an eye towards the continued relevance of his thought. [ABSTRACT FROM AUTHOR]

In this commentary, we argue that geographical thought and praxis must engage with repressive biosecurity and biosurveillance systems and fight for alternatives. In doing so, geographers can contribute to an emerging anti-colonial and anti-racist interdisciplinary science. We suggest two counter-collaborations towards alternative bio-securitizations: working with those who have been cast out of biopolitical worlds and have long been fostering life for their communities; and working with practitioners of hegemonic science to re-direct biomedical efforts. Building these collaborations would orient biosecurity praxis to those biosecuritizations that already exist at the margins of violent security programs and foster communal and just care relations as the foundation for a liberatory and interdisciplinary science., Competing Interests: The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article., (© The Author(s) 2023.)

Regional scholars in the Caribbean context have long advocated for quality early childhood education. The majority of their contributions however, focus primarily on curriculum, policy, and to a lesser extent, teaching practices. In this article, we broaden the scope of extant literature by conceptualizing a model for Caribbean early childhood education, one which draws on and supports an anti-colonial and decolonizing perspective. Specifically, we interrogate the enduring legacy of colonialism on teaching and learning practices—and illustrate how these manifest in contemporary schooling processes. Equally significant, we examine and critique underlying epistemologies that frame current regional approaches, and offer an alternative framework that accents cultural knowledges in curriculum, pedagogy and teacher education. In response, we foreground childhood decolonization as integral to the development of positive racial and cultural identity, and in such vein, offer curricula, pedagogical and institutional (i.e., teacher education) suggestions consonant with an anti-colonial and decolonizing approach to early childhood education in the English-speaking Caribbean.

Since 2016 we have developed the Eile Project, a transdisciplinary investigation of the border in Ireland that centres around site-responsive performance and audio-visual films in a process and praxis that we call border-fictioning. Through this practice, we ask how the border might be differently understood, experienced, critiqued and altered through affective encounters in the artworks produced between bodies, the earth and sovereign power. In this article, we explore (somewhat experimentally) our notion of border-fictioning in the Eile Project, specifically through one of the piece's 'experiments' (#3 Territories of Eile). We draw on a specific concept, that of geopower, and a specific diffractive method. Geopower, or the forces of the earth itself, allows us to comprehend and conceptualize the geo (earthly, material, affect, power) and the human (bio, anthropic, biopolitics, body, power) together in specific ways. A 'diffractive' methodology sees the production of knowledge and meaning as inextricably connected to (entangled with) the social and material practices of the world. The article offers a discussion of that which emerges from a 'diffractive' approach to border-fictioning in light of the concept of geopower. We show that geopower enables us to see the ways in which the Eile Project border-fictioning through performance and audio-visual film constitutes a particular kind of capitalization of the earth's forces – radically different from those of capitalism and sovereign power, and potentially resistant to colonial histories, and suggests new alliances and imaginaries that allow us to work through the complex conditions of the border and partition in Ireland through the entanglement of human (anthropic) and earthly (non-human) concerns within the tensions of the Anthropocene. [ABSTRACT FROM AUTHOR]

This paper examines the changing nature of statues and monuments in post-apartheid South Africa with special focus on newly constructed statues and monuments at the Groenkloof Nature Reserve (GNR) in Tshwane. The paper highlights the extraordinary fascination of the African National Congress (ANC) government with statues and monuments in honour of anti-colonial and anti-apartheid icons. It demonstrates that by embarking on the construction of statues and monuments in honour of struggle icons, these icons have become the embodiment of a new iconography for South Africa. More importantly, the paper will demonstrate how the newly constructed statues, though still in line with the pre-1994 iconography, are also disruptive of the country's cultural landscape, much to the advantage of the government. [ABSTRACT FROM AUTHOR]

Much of the educational literature highlights the importance of teaching young children about the value of diversity in relation to fostering positive social–emotional skills and well-being. In the Trinidadian context, while ample work addresses the prevalence of racism, far less research has investigated the racial socialization practices of Caribbean teachers in general and Trinidadian teachers in particular. The present qualitative study investigated how Indo-Trinidadian teachers addressed children's racial awareness, cultivated racial pride in young children and enacted anti-racist pedagogies. Findings revealed that teachers did not engage in explicit racial socialization; and the lack of anti-racist/anti-colonial pedagogy was strongly linked to teachers' professional and personal identities; as well, it appeared that context-specific race relations inform educator's conceptual understandings of race and its relevance to their teaching practice. The article concludes with suggestions for a decolonized early childhood education model for the Trinidadian context. [ABSTRACT FROM AUTHOR]

A new cycle of communications commons has become part of the contemporary repertoire of Indigenous first nations in North America. The mobilization of the Standing Rock Sioux is perhaps the best-known example of a continent-wide cycle of resistance in which Indigenous communities have employed a combination of collectively governed land-based encampments and sophisticated trans-media assemblages to challenge the further enclosure of their territories by the state and fossil fuel industries and instead represent their political and media sovereignty, and prefigure a more reciprocal relationship with other humans and with nature. Although their practices of commoning resemble other radical commons projects, the contemporary Indigenous commons begs for a reassessment of the critical framework of the commons. In this article, I discuss the critical commons literature and compare it with the practices of commoning in the anti-extractivist encampments of Standing Rock. [ABSTRACT FROM AUTHOR]

The Chronicles of Phan Sào Nam , written by Phan Bội Châu in Literary Sinitic in 1929, recorded about one hundred "silent conversations" by means of Sinitic brushtalk between Phan, the Đông Du (Go East) group, and people from numerous countries during the 1900s. Through brushtalk with influential Japanese and Chinese leaders, Phan discussed many crucial and critical issues concerning the anti-colonial struggle against France and the national liberation movement in Vietnam. Because many of the issues discussed were politically sensitive, there was a need for secrecy by restricting access to only the relevant interlocutors. For this reason, using brushtalk was felt to be more sensible than seeking help from interpreters. The contents of these "silent conversations" constitute a living testimony to the richness of discussions among East Asian political figures during this period. Various conceivable solutions to sociopolitical problems were put forward, in keeping with bilateral interests in the volatile and tumultuous diplomatic situation in East Asia at the dawn of a new century. [ABSTRACT FROM AUTHOR]

This paper examines Ghana's engagement in the United Nations (UN) mission during the Congo political crisis in the 1960s. The paper examines competing rationales behind Ghana's decision to contribute towards the UN operation in the Congo. Ghana's participation, to date, has been primarily understood through the lens of anti-colonial sentiment, African solidarity and regional influence. This article argues that in addition to these explanations, more attention must be paid to the value attached to pan-Africanism and the post-independence political union agenda of President Kwame Nkrumah. The article demonstrates how for Nkrumah, an operation under the aegis of the UN would prevent the powers of the Cold War (the United States and the Soviet Union) from interfering with the right of independent self-determination within Congo affairs. The UN mission, I contend, was a window of opportunity for Nkrumah's larger pan-African ambition. Although Nkrumah's mission failed, the article argues for the normative value of Nkrumah's pan-African vision of promoting a regional structure to unify the African states as an important reason for Ghana's participation in the Congo operation. [ABSTRACT FROM AUTHOR]

This article examines the potential for digital storytelling in students' local environments to produce transformative, anti-colonial learning. Using a process of mindful, embodied and emplaced observation, social work and human services students at one Australian university were asked to create a digital story about the visibility and valuing of First Nations' peoples, culture and country in their local area. This article reports on a mixed-methods research evaluation of transformative learning outcomes from that assessment. It details the Indigenist and intercultural conceptual framework that underpinned the assessment and research evaluation. This article provides resources, findings and insights that can assist social work educators and professionals to adapt the digital storytelling process for their own contexts. [ABSTRACT FROM AUTHOR]

Желновач А. Милитаризм как специфическая художественная координата пьесы «Разгром» И. Багряного. Цель исследования заключается в попытке рассмотреть милитаризм не только как постулатную государственную идеологию, но и очертить этот термин как характерную метафорическую проекцию хода Второй мировой войны, а также проследить интерпретацию коллективного милитарного сознания в авторской репрезентации в повести-вертепе «Разгром». В работе использованы такие методы исследования, как биографический (влияние биографических фактов писателя на его творчество); историко-культурный и социологический методы (позволили вписать рассматриваемую пьесу в пределы противоречивого общественно-политического процесса периода Второй мировой войны); мифопоэтический метод (концептуальное влияние мифотворчества на формирование советской мировоззренческой практики); структурно-семантический и структурно-семиотический методы (понимание текста как особой знаковой системы в культурном контексте своего времени). Научная новизна. В статье впервые проанализирован милитаризм как специфический художественный концепт, который прослеживается в исследуемой пьесе автора в трех версиях: антиколониальной, авантюрно-приключенческой и интеллектуальной. Выводы. Обосновано, что в драматургической версии автора попытка фашистов милитаризировать украинскую культуру, снизить ее духовный потенциал терпит крах.Zhelnovach A. Militarism as a specific artistic coordinate of the play «Rozghrom» by I. Bahrianyi. The research is devoted to the play “Rozghrom” by I. Bahrianyi, which is describing the period of Ukrainian-German conflicts during the Second World War. The purpose of the study is to consider militarism not only as a postulate state ideology, but also to describe this term as a specific metaphorical projection of the Second World War as well as to trace the interpretation of collective militaristic consciousness in the author’s representation in the nativity-scene “Rozghrom”. An insufficient study of both this author’s play and his drama works in general due to the forced inaccessibility of the writer’s artistic texts for a Ukrainian reader during long time is determined. The research uses such methods as biographical (the influence of I. Bahrianyi’s biographical factors on his creative manner as well as on the representation of Ukrainian authentic culture among world community); historical-cultural and sociological methods (allowed to enter the analyzed play in the scope of the contradictory socio-political process of the Second World War); mythopoetic method (conceptual effects of myth-creation on the formation of Soviet ideological practice); structural-semantic and structuralsemiotic methods (understanding of the text as a special sign system in the cultural context of its time). Scientific novelty. For the first time the article analyzes militarism as a specific artistic concept which is considered in the author’s play in three versions: anticolonial, adventurous and intellectual. The anti-colonial direction of the play consists of de-ideologization of the so-called liberating militaristic myth, built on the pathetic heroization of the victories of Soviet Red Army. The adventurous version of the militarism in 23 Bahrianyi I. Rozghrom: Povist-vertep [Defeat. Nativity-scene], N.p, Prometey, 1948. UkrLib.Web. 28 June, 2017. . 24 Ibid. 25 Ibidem. 26 Ibidem. 193 Zhelnovach A. Militarism as a specific artistic coordinate of the play «Rozghrom»… the proposed writer’s play is marked by tragedy due to ambiguous feat of brigade commander Maxim. The intellectual discourse of the war in the drama metaphorically appears on the chess field, which corresponds to the reality in a symbolic way. Conclusions. The conclusion is made that the fascist attempt to militarize Ukrainian culture, to lower its s

The paper reviews several theories about coloniality/modernity, Indigenous land, global securitisation and decolonial feminism in relation to sport mega-events. We use this special issue as an opportunity to reflect[1] which aspects of our own research may have been decolonial, and what is more accurately described as anti-colonial or anti-settlercolonial critique. In this paper, we review four different decolonial theories - coloniality/modernity, Indigenous land; global securitisation and decolonial feminism. We illustrate, and reflect upon, ways we have used these theories in our recent research about the Olympics, FIFA and Egyptian Ultras soccer fans. What became clear was that different decolonial theories helped us produce critiques of colonialism and settler colonialism in sport, but this raised the question whether our critiques of colonialism and settler colonialism are part of decolonisation. Some decolonial feminists suggest that decolonisation happens in the intersubjective, embodied realm of social erotics and queer affinity beyond coloniality. We conclude that, for us, decolonisation only happens within our relationality and process of doing research, from our social locations as queer arabyyah and white researchers respectively, working with and across our colonial differences. [ABSTRACT FROM AUTHOR]

This paper reflects on a previously published practice story of Ray, a 24-year-old Black man from the United States. I seek to demonstrate one way that the ideas of cultural democracy can become actionable within narrative therapy practices, and in doing so, to advocate for a model that moves beyond multicultural counselling. [ABSTRACT FROM AUTHOR]

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Solidarity work can serve a number of strategic functions in the processes of decolonization. Indigenous solidarities can contribute to strengthening a power base for decolonization, counter-hegemonic forms of recognition, deeper connections, and resiliency for coping with the legacies and current forms of colonial traumas. Decolonization may take various forms, but is at its core a process of actions and changes, not a position or an identification to claim. Part of the challenge of working in solidarity with Indigenous peoples is reorienting our approach away from avoidance of settler uncertainty or solidarity as a type of settler identity, and towards decolonization as a practice that includes nurturing a habit of discomfort. Employing an anti-colonial paradigm, I explore decolonizing solidarity as a strategy, and suggest a framework for its deployment. I argue that it is possible to build deep decolonizing solidarities, if they are negotiated across power imbalances beginning from the bottom, are not based on self-interest, and engage continuously with unsettled relationality. In whatever form decolonization takes, working in solidarity with Indigenous struggles means taking responsibility for our relationships with the land, including the discomfiting emotions and the personal and national identity challenges that come with that. [ABSTRACT FROM AUTHOR]