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The article concerns history, its origins, goals, and end. The article focuses on two concepts of historical development. One is the concept of the “end of history” by Francis Fukuyama. The article’s authors consider in detail the main provisions of this concept. However, the main emphasis is on the critical reception of this concept within the framework of the philosophy of liberation (represented by Arturo Andrés Roig). Roig’s criticism reveals the Eurocentrism inherent in this concept and shows that it carries the main features inherent in the European worldview and European mentality, which is why it is initially perceived as unsuitable for the Latin American continent. The second concept of historical development analyzed in this article is the earlier concept of the “Axial Age” by K. Jaspers. This concept is often perceived as one of the most striking anti-Eurocentric concepts. At the same time, Jaspers himself is regarded as the founder of the dialogue of cultures and intercultural philosophy and a supporter of civilizational pluralism. The article consistently analyzes three aspects of this concept - the motivation for its creation (presented by Jaspers himself), the criteria for identifying historical and prehistoric cultures (and the associated identification of three centers of the axial period), and the question of the possibility of a new axial age. The article argues that Jaspers’ concept can rightly be called Eurocentric rather than anti-Eurocentric, since both in the initial motivation for creating this concept and in the process of its development and vision of the prospects for the possibility of a new axial age, Jaspers proceeds from the presuppositions characteristic of the European worldview, which is universalized by him and presented as objective and the only correct ones. Ultimately, the study shows that the fight against Eurocentrism is a logical continuation of the latter and carries all the main features of the European mentality.

Copyright of International & Comparative Education is the property of International & Comparative Education Editorial, Beijing Normal University 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.)

Eighty-six percent of psychologists are white, leading to implicit and explicit discrepancies, exclusion, and discrimination against people of color in the discipline. Additionally, academia tends to center white, Eurocentric, and male narratives and experiences in psychology which perpetuates oppression of marginalized communities, especially women of color, in psychology. Thus, in this article, we propose a womanist-liberation framework to support radical healing of women of color in psychology and, ultimately, growth of the discipline. We share reflexive narratives called testimonios to describe our experiences as women of color in academia, in the hopes of encouraging reflection, developing insight, cultivating compassion, and inciting social justice action amongst our readers. Lastly, we propose recommendations stemming from a womanist-liberation framework to make psychology more inclusive, responsive, attuned, and liberatory toward the experiences of women of color. [ABSTRACT FROM AUTHOR]

The article analyses zvipuka (human and nonhuman animals) interaction discourses in order to draw attention to the contribution Shona indigenous knowledge provides towards understanding zvipuka interactions. From largely an Afrocentric perspective, blended with selected tenets of Critical Animal Studies (CAS) theory, the study interrogates Shona cultural beliefs, values and practices to reveal the knowledge that shapes people's attitudes towards animals.This approach diverts from the traditional Eurocentric and often binarised conception of animals and African peoples through discourses of Othering. There is no single conception of the same chipuka (creature/animal) as either good or bad in Shona culture by virtue of the various religious and socioeconomic contexts in which zvipuka discourses are articulated. It is therefore argued that from an African epistemological standpoint, there is a general positive pluralistic notion of nonhuman animals in Zimbabwe, knowledge that can be utilised in formulating sustainable policies for protecting and conserving nonhuman animals. [ABSTRACT FROM AUTHOR]

In this article, I examine divergent ideological impulses at play in the oeuvre of Aída Cartagena Portalatín (Dominican Republic, 1918–94), including Eurocentric cosmopolitanism, nationalism (of a leftist variety), and panAfricanism. By exploring key moments in Cartagena’s intellectual development and analyzing her 1978 short story collection Tablero (Blackboard), I argue that such apparent incongruities should be understood through the lens of what I call Dominican black cosmopolitanism, a writerly performance of intersectionality that strategically employs contradictory notions of culture and citizenship to illuminate the complex history of the Dominican Republic and propose a new model of national identity. Drawing on Ifeoma Kiddoe Nwankwo’s conceptualization of black cosmopolitanism and an innovative body of scholarship on Dominican history and identity, I show how Cartagena deploys opposing discourses within a single text to reimagine Dominican identity in a global context, elucidate the Afro-Dominican experience, and plumb the liberating possibilities of pan-African alliances. [ABSTRACT FROM AUTHOR]

The relationship between science and technology studies (STS) and sociology has a long tradition of interconnection, yet one key influencer of STS, Michel Serres, has been underutilized. The interdisciplinarity of sociology makes it ideal for exploring Serres' unique and elegant approach. This article will outline the blind spots in sociology caused by Eurocentric assumptions. Before examining the thinking of Michel Serres, he will be located in the broader STS and actor-network theory he influenced. Special attention will be given to Serres' concepts of parasites and angels; key to his perspective on relations, communication, and their breakdown. This will then be used to trace relations and the objects constituted by those relations within several historical examples of Eurocentric parasitism. It will be contrasted with reflections on the author's fieldwork and deployment of Serres' ideas for a more connected, equitable, and communicative social science. [ABSTRACT FROM AUTHOR]

With the aim of identifying similarities between the philosophy of Walter Benjamin, in his discussion of childhood, and some aspects of popular education, this article proposes, based on a theoretical analysis of benjaminian and freirean texts, the idea that it is possible to trigger the thought of the aforementioned Berlin philosopher as a basis for deepening reflections on popular educational practices. With this intention, we will not seek to make a eurocentric debate on popular education, but to understand how Benjamin, an intellectual engaged with the struggles of the working classes of the early twentieth century, elaborated pedagogical and political concepts that may be important for committed educators to forms of education aimed at overcoming oppression. [ABSTRACT FROM AUTHOR]

This analysis of Karl Marx centers one of his earliest political writings, the 1842 commentary on the Rhine Province Assembly debate on the Law on Thefts of Wood, to show an anthropological thread in his writings and this thread's relevance to the struggles of Indigenous gathering and hunting peoples in the contemporary historical conjuncture. This "bush Marx" or "Marx for primitives" consistently engaged in a deep structural linguistic subversion, challenging ethnocentrism by turning Eurocentric concepts on their head. [ABSTRACT FROM AUTHOR]

As we enter the twenty-first century, reflexive approaches to the history of folklore studies around the world, along with the antiracist and decolonizing efforts in academic studies in general, have led to a series of paradigmatic shifts away from the Eurocentric systems of defining genre, folk, racial group, and identity. What remains to be essential, yet to be fully subverted, is the concept and practice of "racial/ethnic groups" that is still used by folklorists in studying folklores in cultural groups. Continuously drawing the boundaries through the concept of "race" is nothing but reinforcing the existing racist system. Unless we build dialogues across the existing "racial" boundaries and seek new common terms and concepts, we are not able to make progress in understanding and accepting the nature and reality of our hybridized folklore traditions that inform the folk groups that we are in, as well as our own personal identities. It is with this premise that the authors contributing to this piece initiate this cross-boundary dialogue, expecting to inspire more people to join in. [ABSTRACT FROM AUTHOR]

Canadian Schools of Nursing rest upon white, colonial legacies that have shaped and defined what is valued as nursing knowledge and pedagogy. The diversity that exists in clinical nursing and is emerging within the graduate student population is not currently reflected within nursing faculty and academic leadership. Black, Indigenous, and People of Color (BIPOC) nurse leaders, historically and presently, are repeatedly left unacknowledged as knowers and keepers of nursing knowledge. This lack of diversity persists across nursing knowledge generation, research, and healthcare practices that ultimately aim to serve the increasingly diverse Canadian population. This narrative inquiry study examined the experiences of eight BIPOC graduate nursing students as they navigated white academic nursing spaces. The findings are presented to reflect their experiences of entrenched in whiteness, erasure of identity, and navigating belonging. These study findings highlight the importance of surfacing academic nursing history shaped by colonialism and racism, the need to diversify nursing faculty and the graduate nursing student population, and implementing nursing curricular and syllabi audits to ensure that they reflect the multitude of ways of knowing to expand dominant Eurocentric and Western knowledge in nursing education. [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]

From the hermeneutics of suspicion, this article explores how the critical theory of human rights inspired the Latin American perspective of emancipation, which questions the conventional, Eurocentric universalism of human rights. A causal and philosophical-legal investigation is developed, based on the methodology of documentary analysis of bibliographic sources. The research identifies three key tools in Latin American thought that have influenced the devaluation of the imposed vision of human rights: emancipation ideologies, culture and literature. It shows how there have been various social and cultural movements that promote said emancipation. Finally, the research opens new lines of study on the viability of establishing a Latin American culture of human rights, challenging the Western knowledge imposed in this multicultural context. [ABSTRACT FROM AUTHOR]

visibly Muslim women in Lebanon, a small country on the eastern shores of the Mediterranean, experience significant anti-Muslim racism. Thinking through their anti-racist work, this article identifies and examines a refusal – a pre-emptive move away from power rather than against it that works to make it obsolete and survive despite it. Analysing this movement away, I argue, reveals it as a movement towards a neoliberal 'civilized', 'cultured', and consumer subject assimilating into Eurocentric modernity/coloniality while surviving in the materiality of its Muslimness. The article accordingly posits this as a form of 'messy refusal' – implicated in the cultural and epistemic reproduction of Eurocentric modernity/coloniality – and complexifies refusal's growing celebration across anti/post/decolonial and indigenous scholarship. In doing this, it contributes to rethinking anti-Islamophobia from the so-called Middle East rather than Euro-America and examining it as a longer process rather than exclusively focusing on the racist moment and site. [ABSTRACT FROM AUTHOR]

In January 2021, the largest free trade area in the world measured by number of participating countries came into effect. This African Continental Free Trade Area (AfCFTA), which links 54 countries and 1.3 billion people, is designed to foster rapid economic growth and pull tens of millions of people out of poverty. Despite the fact that this project raises issues central to International Political Economy (IPE) scholarship, major journals in the field including Review of International Political Economy (RIPE) have given it negligible attention. The paper begins by asking why the AfCFTA has remained at best, marginal, and at worst, absent in the IPE literature. Drawing on the critical and postcolonial literature in the field to address this question, the paper identifies IPE's Eurocentrism as the root cause of the discipline's oversight of the continent. After uncovering the implications and costs of this oversight, the paper discusses the insights that emerge from a close consideration of the AfCFTA, including the Pan-African ideology which undergirds the project and insights that contribute to the literature on regionalism. Highlighting the implications of both the AfCFTA and the analysis, the paper additionally discusses the promises and challenges in the future trajectory of the field. [ABSTRACT FROM AUTHOR]

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 expectation of developed countries' leadership is institutionalised in the United Nations' climate agreements. Hence, climate leadership discussion often builds on the experience of the Global North and ignores the non-western contexts. This article analyses how climate leadership is socially constructed through discourse by developed and emerging countries. Here, developed countries were limited to Australia, Canada, the EU, Japan, New Zealand, and the US, and emerging countries to the BASIC group, comprising Brazil, China, India, and South Africa. The analysis was conducted by drafting storylines and discourse-coalitions based on national speeches at the UN climate conferences in 2016--2019. The results underline that the two sides differ primarily in perceptions of leadership responsibility and problematisation but share ideas about transition as a problem solution. Furthermore, neither side constructs their own leadership on the basis of responsibility, and the demand for collective responsibility particularly benefits the Global North. [ABSTRACT FROM AUTHOR]

This study aims to understand how colonial structures manifest and influence the concepts that deal with student agency in reference articles in the field of mathematics education. To this end, it analyzed student agency in mathematics education from the perspective of social justice, using as reference the contributions of Rochelle Gutiérrez and Jo Boaler, in addition to the notion of coloniality of power and knowledge proposed by Catherine Walsh. The methodology involved critical analysis that seeks to understand and question the structures of domination and power, based on the works of authors such as Eric Gutstein, Imani Goffney, Rochelle Gutiérrez, and Melissa Boston, Ubiratan D’Ambrósio, Marilyn Frankenstein, and Paola Valero, aiming to identify nuances and contradictions in relation to student agency. The main results revealed that even authors committed to social justice can reproduce hierarchical and oppressive views regarding students. Colonial structures were identified in various aspects, including the attribution of power and authority to the teacher, the reproduction of Eurocentric narratives, and the limitation of student agency. The critical analysis also highlighted the importance of considering how mathematics education can generate selection, exclusion, and segregation. The conclusions point to the need to deconstruct the colonial structures in education and promote a critical and reflective approach. It is essential to value the experiences, perspectives, and knowledge of students and thus build a more inclusive, equitable, and empowering mathematics education. The student agency should be strengthened and enable them to become active agents in the construction of knowledge and the fight for social justice. [ABSTRACT FROM AUTHOR]

This research aims to analyze how and why Java coffee depicted by Kopi Tiwus in Dee's Filosofi Kopi is commodified after Dutch colonialism which is inseparable from Eurocentrism ended in 1945 when Indonesia gained its independence. After applying qualitative research method with a post-colonial approach which involves collecting data in the form of words and analyzing the data by using Spivak's planetarity as a post-colonial theory, it is found that the coffee is commodified through interaction between global agents depicted by Ben and Jody as owners of a coffee shop in Jakarta, namely Filosofi Kopi, and planetary subjects depicted by a middle-aged man with a strong Javanese accent who makes Ben and Jody know the coffee and by Pak Seno who sells it in a rickety hut in a rural area which is not far from Klaten, Central Java. Through the interaction, knowledge of features of Java coffee which is produced in smallholder coffee plantations on Java Island, Indonesia suggesting the country to enlarge its coffee plantations and to provide information and assistance of coffee cultivation technology to raise competitiveness of its coffee in the world market can be exchanged. The features are well-grown in a fertile land, the highest quality type of coffee, and brewed in a simple way which lead Java coffee to become a commodity to generate capital which can be globalized as well as European coffee depicted by Ben's Perfecto as Ben's creation together with a variety of popular espresso drinks. Made with espresso method and machine found and developed by Europeans along with other coffee brewing equipment and tools being homogenized in numerous cafes around the world, including in Indonesia, European coffee can be juxtaposed with Java coffee which does not require use of the machine and thus regarded as a different one. Novelty of the research is commodifying Java coffee without alienation of labor as Spivak states that planetarity keeps homogenization and differentiation in alterity which makes planetarity "in excess" of globalization of capital. [ABSTRACT FROM AUTHOR]

The article highlights the inauguration of the editorship of Comparative Critical Studies (CCS) by Jacob Blakesley, Adhira Mangalagiri, Rosa Mucignat and Elisa Segnini. It reflects on the growth and current standing of Comparative Literature while addressing the tension between Eurocentrism and the rise of world literature in the discipline, discussing the implications of these developments.

The social work practicum, also called field education, is the signature pedagogy of social work education and is deeply rooted in the profession's history. Unfortunately, the practicum reflects hegemonic Eurocentric values and is complicit in enacting oppression, privilege, and structural inequity. Therefore, social work needs to reckon with this history and with the need to decolonize the practicum, which has recently drawn the critical attention of social work educators and students engaged in social justice dialogs. This article argues that in social work education, practicum directors have assumed gatekeeping responsibility; practicum directors and administrators inevitably contribute to professional inequity and are complicit in its oppressive practices. Notwithstanding this fact, practicum education is positioned to play a critical role in decolonizing social work education, and practicum directors' voices and perspectives are essential to implementing meaningful transformation. By critically examining the practicum process and offering suggestions for future discussions and liberatory action, this article examines the way that the social work practicum participates in oppressive practice from a practicum director's perspective. [ABSTRACT FROM AUTHOR]

This article offers a postcolonial ecofeminist analysis of Jean Rhys's novel Wide Sargasso Sea (1966), exploring the interconnected legacies of colonialism, environmental degradation, and gender oppression within the text. From the postcolonial ecofeminist perspective, the novel critiques and deconstructs the binaries of man/woman, culture/nature, Eurocentrism/otherness, and colonizer/colonized. The focus of the article is on the portrayal of women and nature as "the other" in the colonized landscape. It delves into the socially and historically constructed link between the domination and exploitation of both nature and women, influenced by Eurocentric patriarchal ideologies. In the novel, Rhys probes the notion of identity within the frameworks of feminism and postcolonialism, emphasizing the intersection of identity with nature. Nature, portrayed as a significant character, is interconnected with other characters and lends depth to the narrative. Detailed descriptions of the natural world serve as mirrors reflecting characters' assumptions about race and gender, offering insights into their emotional and mental states. This portrayal of nature plays a pivotal role in comprehending the subjugation and colonization of women. The novel, following the character of Antoinette, reimagined from Jane Eyre by Charlotte Bronte, underscores the excessive desires of patriarchy to control women. These desires symbolize the imperialists' struggle to maintain economic and legal dominance over the West Indies and women. The novel underscores these dominating motives through the lens of women and nature, ultimately highlighting the consequences of patriarchal society and colonialism: the oppression of women and the degradation of nature. [ABSTRACT FROM AUTHOR]

In this text, the author outlines her personal narrative as a dancer and choreographer over twenty years. She traces her path of migration between the USA, India and Europe in search of artistic context and belonging. Her account addresses larger issues such as Orientalism and Eurocentrism in the global, contemporary dance sphere. [ABSTRACT FROM AUTHOR]

Researchers have long problematized the prevalence of Eurocentrism in modern Western translation theory. Alternative theories have been developing across many contexts, including China. This review examines 153 theory-related articles in four leading indexed Chinese journals that publish studies on translation. We analyzed the selected articles to explore the patterns in the development of Chinese translation theory through the past decade. Our analysis identified three characteristics of the development of Chinese translation theory: (1) Chinese translation theory developed under a heavy Western influence; (2) translation theories developed by translators; and (3) "theory"-related theoretical development on translation. These insights may help readers who do not have direct access to translation studies published in the Chinese language to better appreciate evolving translation theories that may counteract the inadequacy of Eurocentric approaches. [ABSTRACT FROM AUTHOR]

Copyright of Akofena is the property of Universite Felix Houphouet Boigny 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 won't here sketch out completely the contentions of all phenomenologists about the question of Europe, what would rather refer to a book-project. By taking over some of the statements, I will rather try to situate Max Scheler's original contention, while showing, to begin with, how he concurs with some aspects of Husserl's pionneer-conception, but also strongly disagree on some others. As a second step, the map of the contentions of the different phenomenologists on Europe will allow to draw a fairly enough dividing line between euro-centrists or europeo-centrists on the one side and, on the other side, the promotors of an alternative Europe, of an « alter-Europe », of a euro-excentrism, or again, in more contemporary terms, of a « globalisation » or an « alter-mondialism ». Max Scheler is clearly on this latter side of the line, as we will see. But this dividing line becomes still more complex and generates other distinctions, according to the « valence » that is attributed to Europe, positive (its opening future) or negative (its foreseen decline), or, in other terms, if it is its metaphysical meaning (principle, idea, essence, value) that is underlined, or its social, legal, economic and political historicisation. With such a multifactorial configuration in mind, I will seek to place the author of Politisch-pädagogische Schriften and, namely, of « L'idée de paix et le pacifisme » on the chessboard of Europe. [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]

This studio course engages the thresholds, constructs, and narratives of the Negev/Naqab Desert and uses critical architectural practice to counter settler colonial perceptions of emptiness and unsettle the legacies of technocratic infrastructures while confronting the Western and Eurocentric gaze that genericizes desert ecologies and cultures. The work seeks fulsome desert imaginaries, inclusive of erased and marginalized histories and cultures and spatializes conditions of migration, erasure, and power through a series of exercises that engage the depth of the desert. Students work in open-ended, hybrid approaches to create deep cartographies and layered perspectival readings that reveal the interdependent cultural and climatic worlds of the Negev/Naqab. [ABSTRACT FROM AUTHOR]

Igbo studies, especially on political organisations, have enjoyed robust scholarly attention in historical discourse in recent times. The Igbo, unlike their immediate neighbours such as Benin (Edo) and the Igala, ran two parallel systems of government in the pre-colonial period. While some practised a centralised system of government, a reasonable number of Igbo communities contended with decentralised systems. Some reasons for the reign of peace and harmony amongst the Igbo have remained largely uninvestigated and unappreciated. The role of deities as the judicial arm of government in the defence and execution of the law in Igboland has been sketchy in the literature. This extant gap appears to have been ignored by most Igbo scholars who, having been trained in mission schools, have negatively profiled deities and their roles in the traditional Igbo political system. This Eurocentric view calls for a re-interpretation so as to broaden the frontiers of knowledge of this religio-political institution and its role in justice delivery among the Igbo in the decentralized group. This study, therefore, investigates the role of deities in the sustenance of village democracy and autonomy in Igboland. Data garnered from the above sources were organised, analysed and presented through descriptive and analytical approach. This study stirs up deeper insight into this more or less dormant area of Igbo history and also arouses scholarly attention thereto. The study found that deities in non-centralised Igbo communities substituted monarchical institutions and thus brought spiritual dimensions into the Igbo system of governance. [ABSTRACT FROM AUTHOR]

Existing scholarship has demonstrated that theorising about security is Eurocentric. This leaves us with a partial account of the concept of security, which is presented as universal. This in turn generates explanatory problems because we are only seeing part of the picture. Yet there have been few attempts to move beyond critiques of Eurocentrism to examine the concept of security 'elsewhere'. This paper takes China as its starting point, asking: what can looking at China tell us about security? In answering this question, the paper makes two contributions. First, it presents new empirical findings, building a conceptual history of security in China. Drawing on 140 key texts dating 1926–2022, the paper traces the emergence of the concept of security in China and its evolution through three explicit security concepts. Drawing on postcolonial insights it demonstrates that these concepts are hybrid, evolving out of multiple domestic and international influences. They have similarities as well as differences with the Eurocentric concept that dominates International Security Studies (ISS) and produce a discrete approach towards security that has been overlooked in a discipline that uses 'Europe to explain Asia'. Second, considering these insights, the paper demonstrates that the universal concept of security that underpins theorising in ISS is partial and misleading. Differences in security concepts matter for theorising security and for understanding security policy. Consequently, I argue that we need to provincialize the concept of security: a truly global security studies is of necessity a provincial one attuned to difference and similarity. [ABSTRACT FROM AUTHOR]

This essay examines how comparative literature as a discipline has never confronted its interlocking contexts of settler colonialism, imperialism, and racialization as its conditions of possibility in the United States. Inspired by recent efforts at decolonization in other disciplines, this essay calls for decolonizing comparative literature via a critique of the discipline from the nineteenth century to the present. From evolutionary scientism at its origin, overarching and continuing Eurocentrism, the disavowal of area studies, the rise of literary theory, and the primacy of non-US-focused postcolonial studies to problematic conceptions of multiculturalism, the discipline has scrupulously dissociated itself from the US reality. This dissociation, in the final analysis, replicates and supports the settler-colonial structure that evacuates the Indigenous peoples from their land and replaces Indigenous knowledge with settler knowledge, showing comparative literature to be a settler-colonial discipline. Hence, the necessary settler-colonial critique of comparative literature ought to be superseded by Indigeneity-centered practices in our work for decolonization to be possible. [ABSTRACT FROM AUTHOR]

This article examines the recent invasion of Ukraine by Russia and its implications for the study of international relations. It highlights the Eurocentric bias in the field and the lack of understanding of Eastern European experiences. The war has exposed divisions between offensive realists and pacifists, both of whom fail to recognize Ukraine's agency. However, it has also empowered Central and East European states to assert their political independence and challenge Russia's denial of Ukraine's sovereignty. The article explores Ukraine's historical experience as a passive player in international relations and the neglect of Russian imperialism in postcolonial studies. It argues that the war has revealed the difficulty of acknowledging Ukraine's distinct perspective and the need to address Russia's historical memory. The text also discusses Russia's imperialistic ambitions and the need for a comprehensive program to confront its repressive past. It calls for a decolonization of the study of war and international relations, emphasizing the importance of considering the perspectives and agency of smaller states. The author concludes by emphasizing the importance of empathy and understanding for those affected by the conflict. [Extracted from the article]

The concept of modernity and its association with the West and secularism is being challenged with the rise of religious movements in the age of globalisation. This provides a fertile ground for alternative modernities, disconnected from the West and secularism, to surface. This paper provides a theoretical explanation for the emergence of alternative modernities by drawing on insights from epistemic injustice and recognition theory, through an analysis of Turkish media outlets. Turkey serves as an illustrative case to examine the emergence of alternative modernities due to its long-standing tradition of incorporating Western modernity and its complex liminal identity between the boundaries of the East and the West. This paper argues that the period from 2005 to 2020 presented a window of opportunity for an alternative modernities paradigm to engage in epistemic struggles for recognition, supported by the ideological context of the Justice and Development Party (Adalet ve Kalkınma Partisi or AKP) government. This period paved the way for questioning the superiority and uniqueness of Western modernity. However, it also indicates the birth of a new form of epistemic injustice as counter-narratives defending the superiority of Islamic civilisation emerged, seeking to establish epistemic hegemony for Islam and its association with modernity. [ABSTRACT FROM AUTHOR]

A great question remains unresolved: What is man? The limits of the Eurocentric techno-scientific worldview, and its theories and models of human nature are examined. An intellectual paralysis prevents progress in the examination of this issue. This paper presents a worldview committed to a specifically human biology that transcends the shortcomings of neo-Darwinian theory. We propose a theory of the essential elements that would allow us to advance in the study of what makes us human. [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]

The French writer, explorer, and historian Constantin-François de Volney (1757–1820) has been interpreted as embracing a Eurocentric Orientalism and a typically Enlightenment progressivist historical understanding. In this article, however, I argue that, far from simply offering yet another rationalistic or teleological historical narrative, Volney set out to refound the historical discipline by erecting historiography on a firmly empirical basis in order to repudiate the idea of historical design altogether. In this respect, his best-known work, The Ruins, or Meditations on the Revolutions of Empires (1791), seems to occupy a special status in his oeuvre in that it did not confine its analyses to the epistemological realm and historiographical practice, but explicitly linked historical narratives and practice to historical developments themselves, ascribing civilizational decline and devastation predominantly to ignorance and blind faith in religion or myths of the past. According to this reasoning, a new, more critical historical practice – akin to social anthropology – would, by making people conscious of their historical agency, liberate historical development itself and ideally bring an end to seemingly unending cycles of political tyranny and social destruction. [ABSTRACT FROM AUTHOR]

There is an increasing call for addressing the Eurocentrism of research on the external dimension of European Union (EU) migration and border policies and practices. A growing body of work attempts to remedy the discipline's Eurocentrism through postcolonial theory. This article argues that more needs to be done to unsettle the Eurocentrism of migration studies with regard to the question of non-EU political subjectivity. The article adopts an alternative conception of subjectivity, which looks at the "affective" dimension of international relations. Through a close engagement with postcolonial studies on the question of political subjectivity, the article underscores the significance of history and historical relationships in constituting an affective politics of borders and migration in the non-EU world. The argument is illustrated through an empirical focus on Turkey. Drawing on interviews with Turkish border officials, the article aims to contribute to the literature in two ways. First, it argues that affective attachments shape how Turkish actors perceive and attribute meaning to national borders and human mobility across the national territory. Second, and relatedly, Turkish actors' identification with and positioning towards the EU's migration control regime are products of affective attachments rooted in historical experiences and encounters with Europe. [ABSTRACT FROM AUTHOR]

This paper considers narratives of refugee experience in postcolonial scholarship. Investigating refugee experiences is indispensable to understanding how postcolonial theory applies to narratives that represent involuntary mobilization. It elucidates how the refugee experience casts an idiosyncratic outlook on the Western and Orientalist formulations, bringing to light a renegotiation of the dynamics of the distinction between the two. Looking at Laila Lalami's Hope and Other Dangerous Pursuits, I argue that Hope challenges the naturalized authenticity of Western superiority by employing the refugee trope as a rhetorical counter-narrative of core paradigms of Eurocentrism, contesting the Western ideologies that consolidate this naturalized Western superiority by establishing a parallel paradigm of power between the two locales--West and East. [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 reports on an analysis of eight Turkish grade (5-8) science textbooks for the presentation of scientists. A qualitative method was used in the research. A total of 8 textbooks were analyzed, two at each grade level. The analysis was framed by an analytical tool developed and validated by Yacoubian, Al-Khatib & Mardirossian (2017). When the data was analyzed, the following results emerged; scientist's presentations in textbooks middle-aged or elderly, male, white, westerner, lonely, aims for discovering the truth that is out there, engage in an enterprise that is objective, does work which involves dealing with direct evidence and produces end -results that are durable and fixed over time have been determined to have stereotype characters and jobs. It is possible to say in the context of analysis that scientists do not have stereotypes such as being bald, wearing eyeglasses, disheveled, wearing a white lab coat, working only in the lab, engaging in dull, non-creative, non-imaginative work, and working within eurocentric paradigms. Finally, it is possible to say that they are neutral in terms of features such as having an innate interest in science, crazy, objective, unemotional, competitive, external factors do not influence their work, following the scientific method, conducting mostly experiments in the lab and work only in the lab. [ABSTRACT FROM AUTHOR]