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

This special‐issue introduction highlights the burgeoning movement toward decolonizing Kurdish studies, outlining its challenges and opportunities within the academic landscape. Central to the authors' discussion is the concept of the coloniality of power, which offers a framework for understanding the enduring oppression faced by Kurds within the context of ongoing colonial domination in the Middle East. The introduction delves into themes of historical erasure and academic marginalization, shedding light on the struggle for recognition within not only national and regional variants of area studies such as Turkish, Arab, Iranian, and Middle East studies but also the Euro‐American academy more broadly. Furthermore, the introduction underlines the potential of decolonial methodologies in reshaping the study of Kurds and Kurdistan, emphasizing the significance of amplifying voices from the ground, including those of Kurdish intellectuals, activists, and politicians. Through critical reflexivity and engagement with diverse perspectives, the editors of this special issue call for a reimagining of Kurdish studies that prioritizes epistemic decolonization, centering the experiences and agency of Kurdish communities. [ABSTRACT FROM AUTHOR]

Copyright of Relaciones Internacionales (1699-3950) is the property of Autonomous University of Madrid, Spain, International Relations Studies Group (GERI) Law Faculty and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyzes how Juan Cárdenas’ novel, The Devil of the Provinces, narrates the complex relationships between monocultures, political corruption, religious manipulation, and organized crime. Within the novel’s universe, these elements configure a set of mysterious and strange forces, and illuminate a series of structural power relations that govern the distribution of labor, violence, access to education, and control over life in the Colombian reality. This reflection articulates decolonial theory and the critique of capitalism to analyze Cárdenas’s reinterpretation of the literary canon around the plantation. [ABSTRACT FROM AUTHOR]

Are international organisations' inclusive practices better than top-down ones? This article analyses an attempt to dismantle formal hierarchies to integrate civil society actors in development policymaking at the World Bank. It argues that inclusive practices have not fully challenged the coloniality of epistemic power in North/South relationships because they did not democratise the capacity to influence meaning negotiation. Not only did the Bank not fully democratize its formal policymaking processes, but when it includes NGOs, the coloniality of power mediates their capacity to influence meaning-making. Therefore, despite "better" (liberal) practices of inclusion, interactions between the organisation's employees and NGOS workers are still mediated through remnants of colonial and racial devaluation. By adopting an international practice-based approach, this article analyses colonial epistemic violence through informal rules and practices. The case studied is the inclusion of NGOs at the World Bank under the Poverty Reduction Strategy Papers (1999–2014), with data from 31 publicly available interviews from the Bank's Oral History Project, 41 first-hand interviews (realised between 2017 and 2019), and archival material (speeches, memoirs, memos, and internal reports). [ABSTRACT FROM AUTHOR]

Introduction: This article is part of the research of the School of Psychology of the University of Costa Rica «Memory, struggle, and resistances of the Bribri Indigenous people», which was developed in articulation with the Th Bribri Indigenous Territorial Government Association (ADITIBRI), the Indigenous Women of Talamanca Association (ACOMUITA), the Local Instance for the Integral Approach to Suicide (ILAISTalamanca). Objective: It seeks to situate the notions of suffering from the Bribri indigenous Cosmovision, to establish new dimensions of understanding, respectful of how reality is interpreted. This is relevant because it offers an epistemological framework from the Bribri indigenous knowledge, vital for approaches that detach themselves from the matrix of coloniality of power. Method: From a qualitative approach, the conception of suffering is constructed through the narratives of seven Bribri indigenous leaders. Discourse analysis was used as a method for the analysis of these texts. Results: The findings obtained point to conceptualizing suffering from four places of meaning: suffering as disconnection, suffering as an external cause of damage, suffering as a collective affectation, and suffering as a subjective experience and experience. Conclusions: There is a relationship between the idea of affectation of the power to act by an external cause, which provokes a wound in the indigenous being and in the spatiotemporal order that gives meaning to their existence as Bribris. Suffering cannot be located only in the individual affectation but must have a correspondence with the collective. [ABSTRACT FROM AUTHOR]

This article sheds light on contemporary interconnections between colonialism, whiteness and notions of Danishness. It offers a critical perspective on the possible (side) effects of emphasising Danish language proficiency in everyday pedagogical encounters with racial-ethnic minoritised children. Taking on the notion of coloniality of power (Quijano, 2000), the article considers Denmark’s colonial complicity and its present implications in today’s social structures and, in particular, in Early Childhood Education and Care (ECEC). The article is based on critical ethnographic fieldwork (Madison, 2020) conducted in a Danish ECEC centre. By theorising whiteness (Ahmed, 2007) in relation to ideals of Danish language proficiency and by drawing on postcolonial theory (Fanon, 1952/2021, 1967), the article investigates how a regulatory language practice performed by ECEC educators can be understood as normative whiteness affecting a group of three 4–6-year-old racial-ethnic minoritised children with Turkish backgrounds. The analyses show how the children navigate the white space of the ECEC centre by adjusting their bodies accordingly as they are rendered bodies out of place. Conclusively, the article points to Danish ECEC institutions as critical sites in the reproduction of colonial power structur [ABSTRACT FROM AUTHOR]

This qualitative study scrutinises how green energy investment affects Indigenous Wayúu people in Colombia's La Guajira region. Employing coloniality of power and decolonial feminism frameworks, we delve into Wayúu women's struggles and resilience in defending territories against large-scale wind energy projects. Our findings suggest that governments and businesses are 'tuned in' to the economic benefits of these projects, yet 'tuned out' from Indigenous peoples' ontologies, concerns, needs and cosmovisions. This dynamic prompts questions about the unintended consequences of organisations' engagement with Indigenous peoples through corporate social responsibility (CSR) strategies. Despite good intentions, CSR practices that are 'tuned out' from Indigenous peoples' cosmovisions may inadvertently reinforce power imbalances and further marginalise Indigenous communities. Our study highlights the need to honour Indigenous territories and protect Indigenous women's rights in long-term investments. Clean energy focus can mask green colonialism, which Wayúu women actively safeguard, upholding Indigenous worldviews via feminist decoloniality. We advocate for businesses to incorporate diverse perspectives beyond the dominant western worldview into their climate change mitigation actions and CSR strategies, and for public policies to balance decarbonisation efforts with Indigenous rights to contribute to sustainable and equitable energy transitions. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of Action Research is the property of Verlag Barbara Budrich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This work aims to question, from a decolonial perspective, the hegemonic practices of production and distribution of audiovisual products in the context of overwhelming growth of streaming platforms and the war between them, to think over on the need and importance of local production, in particular, the socalled community cinema. [ABSTRACT FROM AUTHOR]

Despite increasing interest in the role played by global South receiving organizations of development volunteers, their agency and efforts are rarely investigated in detail. Our qualitative study explores the involvement of receiving partners in international volunteering spaces, using the German Weltwärts programme in Mexico as an example. By applying decolonial theory, and politics and ethics of care lens to our data, we explore how these organizations are 'weaving' a dense assistance and safety web around the volunteers. Such assistance is usually not monetized and mainly invisible in the discussion of volunteering for development. Our findings challenge the development discourse and the positionality of northern volunteers within the development architecture. [ABSTRACT FROM AUTHOR]

This article sheds light on contemporary interconnections between colonialism, whiteness and notions of Danishness. It offers a critical perspective on the possible (side) effects of emphasising Danish language proficiency in everyday pedagogical encounters with racial-ethnic minoritised children. Taking on the notion of coloniality of power (Quijano, 2000), the article considers Denmark’s colonial complicity and its present implications in today’s social structures and, in particular, in Early Childhood Education and Care (ECEC). The article is based on critical ethnographic fieldwork (Madison, 2020) conducted in a Danish ECEC centre. By theorising whiteness (Ahmed, 2007) in relation to ideals of Danish language proficiency and by drawing on postcolonial theory (Fanon, 1952/2021, 1967), the article investigates how a regulatory language practice performed by ECEC educators can be understood as normative whiteness affecting a group of three 4–6-year-old racial-ethnic minoritised children with Turkish backgrounds. The analyses show how the children navigate the white space of the ECEC centre by adjusting their bodies accordingly as they are rendered bodies out of place. Conclusively, the article points to Danish ECEC institutions as critical sites in the reproduction of colonial power structures.

Abstract: In this article we reflect upon the opportunities for and challenges to the implementation of a translingual approach in three different ELT contexts in Brazil, based on three autoethnographic accounts. The first account was written by an English teacher in early childhood bilingual education; the second, by an undergraduate English language and literature student and English teacher working in a private language school; the third, by a university professor in an English language and literature undergraduate course. In spite of their differences in terms of target audience, available resources for meaning production and ecological features in general, there seems to be a monolingual orientation pervading the three contexts. Despite the many challenges posed by this monolingual bias, which reflects the coloniality of power (MIGNOLO, 2000) and linguistic imperialism (PHILLIPSON, 1993, , 2009), the three authors believe in the importance of creating translingual spaces (GARCÍA; WEI, 2014) where students can negotiate their linguistic and cultural differences. This belief is grounded in the fact that in each context opportunities for translingual practices could be found and created.

Bessie Head’s novel A Question of Power interrogates exploitative power structures and advocates the birthing of new humane societies. Rather than creating a singular norm of existence in her characters, Head advocates multiple ways of existence or a creation of many worlds. In the spirit of imagining a pluriverse, this article argues that the character Elizabeth, as a decolonial being, works towards creating an ordinary world where everyone belongs. Nonetheless, the world of “everyone” and “everything” is not one of inclusion into existing hierarchical power structures, but an attempt to challenge them. In creating this world of belonging Head shows the complexities of becoming a decolonial being because the process of “becoming” includes suffering and fragmentation. This process is not “normal”, “conventional” or “sane” because in writing her decolonial subject, all is blurred and broken. Yet mentally, the normal and the abnormal are completely blended. Essentially, I argue that in this novel Head suggests that to de-colonise power one must go through pain and intense personal suffering, in a continuous process of becoming. [ABSTRACT FROM AUTHOR]

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

This article explores the emergence of decolonial political subjectivities in the struggle for the defence of territories and against extractivism in Greater Concepción, Chile. Drawing on a dialogue between decolonial and feminist scholarship, Latin American political ecology, and the praxis of Chilean socioenvironmental movements, we argue that the struggles for the defence of territories in Abya Yala cannot be understood through the lens of modern citizenship, as they are embracing territorialized, racialised, and feminized struggles that challenge the ontological and epistemological foundations of capitalist coloniality. This contribution is informed by participatory action research, militant ethnography, and a commitment to ‘sentipensar’ the defence of Mother Earth. Our findings suggest that the feminization of the struggle, embracing of ancestral ontologies and cosmologies, and decolonization of knowledge production are three features currently shaping decolonial political subjectivities in southern Chile, opening radical possibilities of transformation. [ABSTRACT FROM AUTHOR]

Ocean science diplomacy stands for the social phenomena resulting from the interaction of science and diplomacy in ocean affairs. It refers, inter alia, to the provision of scientific evidence in support of international decision-making, the building of alliances through scientific cooperation, and the enhancement of international collaborative marine research. Despite this generalization, we still lack an understanding of the sense practitioners make of ocean science diplomacy. This paper reports on perceptions of ocean science diplomacy collected through twenty in-depth interviews with South and North Atlantic government officials and researchers involved in the All-Atlantic Ocean Research Alliance. In principle, interviewees perceive ocean science diplomacy as a positive and critically important phenomenon that combines the best of science and diplomacy. However, below this generally positive perception, there seems to be a polarization of power between science and policy and also between South and North Atlantic perspectives. Scientists have reported feeling suspicious of policymaking processes, while officials portray science as unaccountable and segregated from policy. South Atlantic researchers expressed concern over limited research capabilities, and officials reported an openness to the scientific evidence presented by scientists. Northern interviewees, with reported enhanced research capabilities, seem more inclined to search for the right scientific evidence in support of national political goals. A preconceived sense of the other is what seems to permeate South–North Atlantic relationships. Northern subjects make sense of their Southern peers as those in need of assistance, while Southern interviewees claimed being unheard and victims of tokenism. I discuss these findings in light of postcolonial and decolonial theories, advocating for the need to decolonize ocean science diplomacy in the Atlantic Ocean if we are to achieve its alluded benefits. [ABSTRACT FROM AUTHOR]

Nelson Maldonado-Torres's coloniality of being thesis promises to add a metaphysical dimension to the decoloniality theory of Grupo Modernidad/Colonialidad. While Aníbal Quijano's coloniality of power thesis is robustly empirical, the coloniality of being thesis postulates that "colonized Dasein" and "ordinary Dasein" differ in the fundamental structure of their being. It may have been hoped that this philosophical thesis would clarify and provide a firm foundation for the coloniality of knowledge thesis, developed by Walter Mignolo and Sabelo Ndlovu-Gatsheni, which entails two apparently contradictory forms of standpoint epistemology. I argue that the coloniality of being thesis does not add a new metaphysical dimension to decoloniality theory and does not justify any other aspects of decoloniality theory. If Maldonado-Torres's claims about the differences between "the damné" and "ordinary Dasein" are correct, then Dasein is facticity all the way down. If his claims are correct, then there are no essential, a priori knowable fundamental structures of Dasein's being for philosophical investigation to uncover: "the ontological colonial difference" stands for nothing beyond or beneath "the colonial difference" tout court. Proponents of fundamental ontology would doubtless contest Maldonado-Torres's assertions. As for decoloniality theory, the coloniality of being thesis leaves everything exactly as it found it. [ABSTRACT FROM AUTHOR]

The public–private initiative Data Observatory Foundation was created to make large databases, such as those of astronomical observatories, available to expand and transfer of so-called "data-centric tasks" to various domains and thereby boost the development of the digital economy, data science and artificial intelligence in the country. However, in this article, we argue that data-centric initiatives like the Data Observatory Foundation may prove to be defuturing or enacting exhausted futures that reproduce the historical extractivism and coloniality of power in Latin America. Through a qualitative case study, we analyze the narrative and economic technologies of justification deployed by the Data Observatory Foundation to justify the value of its data and the organization itself. We discuss how the narratives and economic relationships developed by the Data Observatory Foundation manifest national wounds and technological dependency that enact a data-centric coloniality. Whether by attempting to define data as the copper of the future or establishing cloud computing credits as new salary tokens in the development of artificial intelligence, the Data Observatory Foundation reproduces past mentalities within innovation circuits. Rather than replicating futures based on modern colonial extractivist logics, we propose expanding possible engagements with data and speculating alternative designs. [ABSTRACT FROM AUTHOR]

Latin American critical pedagogies seek to train subjects capable of understanding and transforming their social realities, with more democratic and equitable political horizons. Decolonial feminism, for its part, analyzes the historical configuration of colonized societies, which have become modern, capitalist and patriarchal. This essay aims to find meeting points between critical pedagogies and decolonial feminism, especially considering the contributions of Rita Segato. Her notions of "mandate of masculinity" and "pedagogy of cruelty" reveal social processes of naturalization of a growing violence against women, which impact on the whole of social life. Knowing the consequences of the pedagogy of cruelty for the social bond is key to the perspective of critical pedagogies, at a historical moment in which a change of era seems to be approaching and it is essential to sustain the democratic agreements achieved to date. [ABSTRACT FROM AUTHOR]

The essay lies in excavating the origins of (in)communication dating back to the conquest of Latin America. A constitutive question of the processes of negation of the "other" was made visible through language. The process of language is mediated by the "Eurocentric mirror" determining so that the communicational gaze is biased and exclusive that responds to the constitutive parameters of the "coloniality of power". [ABSTRACT FROM AUTHOR]

We describe the appropriateness and potential for effectiveness of three strategic approaches for improving HIV care in South Africa: community-based primary healthcare, local/community-based stakeholder engagement, and communityengaged research. At their core, these approaches are related to overcoming health inequity and inequality resulting from coloniality of power's heterogenous structural processes impacting health care in many low- and middle-income countries (LMIC). We turn to South Africa, a middle-income country, as an example. There the HIV epidemic began in the 1980s and its ending is as elusive as achieving universal healthcare. Despite impressive achievements such as the antiretroviral treatment program (the largest in the world) and the country's outstanding cadre of HIV experts, healthcare workers and leaders, disadvantaged South Africans continue to experience disproportionate rates of HIV transmission. Innovation in global public health must prioritize overcoming the coloniality of power in LMIC, effected through the imposition of development and healthcare models conceived in high-income countries (HIC) and insufficient investment to address social determinants of health. We advocate for a paradigm shift in global health structures and financing to effectively respond to the HIV pandemic in LMIC. We propose ethically responsive, local/community-based stakeholder engagement as a key conceptual approach and strategy to improve HIV care in South Africa and elsewhere. We join in solidarity with local/community-based stakeholders' longstanding efforts and call upon others to change the current status quo characterized by global public health power concentrated in HIC. [ABSTRACT FROM AUTHOR]

What relationship can be established between the theory of epistemic injustices and the theory of the coloniality of power to think Latin America? This article proposes a dialogue between both theories to think about the actions of subaltern groups in Latin America that, by generating processes of struggle and organization, make epistemic injustices visible as part of their demands. This inquiry is presented in three moments: in the first, the conceptual field of epistemic injustices is defined —from Fricker, Medina and Broncano— and the political/epistemic conception of coloniality of power by Anibal Quijano. In the second moment, the relations between these theories are explained. In the end, some examples of experiences of resistance in Latin America are given that can be analyzed from this dialogue.

We describe the appropriateness and potential for effectiveness of three strategic approaches for improving HIV care in South Africa: community-based primary healthcare, local/community-based stakeholder engagement, and community-engaged research. At their core, these approaches are related to overcoming health inequity and inequality resulting from coloniality of power's heterogenous structural processes impacting health care in many low- and middle-income countries (LMIC). We turn to South Africa, a middle-income country, as an example. There the HIV epidemic began in the 1980s and its ending is as elusive as achieving universal healthcare. Despite impressive achievements such as the antiretroviral treatment program (the largest in the world) and the country's outstanding cadre of HIV experts, healthcare workers and leaders, disadvantaged South Africans continue to experience disproportionate rates of HIV transmission. Innovation in global public health must prioritize overcoming the coloniality of power in LMIC, effected through the imposition of development and healthcare models conceived in high-income countries (HIC) and insufficient investment to address social determinants of health. We advocate for a paradigm shift in global health structures and financing to effectively respond to the HIV pandemic in LMIC. We propose ethically responsive, local/community-based stakeholder engagement as a key conceptual approach and strategy to improve HIV care in South Africa and elsewhere. We join in solidarity with local/community-based stakeholders' longstanding efforts and call upon others to change the current status quo characterized by global public health power concentrated in HIC.

Brazil has experienced the expansion of mining in recent years, guided mainly by the neoextractive model. This exploitation model has been imposed by a hegemonic discourse that considers mining as a need for the development of periphery countries. But cases such as the failure of the dams in Mariana and Brumadinho confirm that this model has brought more negative impacts than benefits and development for the local communities. In this context, many resistance movements have emerged to confront mineral exploitation. At the same time, mining companies have adopted strategies to protect their interests. The study objective is to analyse the strategies of social control adopted by corporations to guarantee their domination in mining territories, based on the narratives of activists from the Movement for Popular Sovereignty in Mining (MAM), interpreted from the perspective of coloniality of power. Results reveal that mining companies are central agents in neoextractivism, reproducing the coloniality of power through social control strategies, reinforcing subalternisation of vulnerable populations and making it more difficult for communities to resist mining. [ABSTRACT FROM AUTHOR]

After the bloody devastation inflicted by the West on subalternity, there is the colonial tattoo that no one wants; since, the rejection of this mark makes suppose the degree of resistance and counterhegemonic action defined by the Amuyawi in the face of the global atmosphere of epistemological totalization. The pivotal proposal carefully exposes the origin of the Amuyawi of Frontier for the America of Colors and the philosophical parallelism with Slavoj Žižek. For this event, the elementary principles of the Amuyawi of Frontera and its respective methodology are analyzed; the role of the counter-system thinker against the philosophy that contemplates universal epistemology is also evaluated; likewise, the meeting of two abyssal worlds in their intentionality regarding the endotransterritorial dynamics of their inhabitants enters the debate and, on the other hand, the parallelism of slovenian with emerging thinking is verified; later, making use of the conspiracy theory, enters the topic widely commented by the inhabitants of the Muchedad, called: the danger under suspicion. Arrived at the final section, the principle of distrust towards the closest being arises under the premise of: "protect them, but do not trust them", thus causing the return of totalitarian powers without counterpower on the verge of a highly lethal virus. Within this line, the study is obstructed, opening a way to reflect. [ABSTRACT FROM AUTHOR]

In this article, I will attempt to address conceptualizations and theoretical developments of the Peruvian sociologist and thinker Aníbal Quijano (1930-2018) with regard to his conceptual category of the coloniality of power and its possible potentialities in the field of thought and political praxis. Although the intellectual production of the aforementioned author is prolific, I have decided to limit myself to his contributions related to the coloniality of power and the pattern of modern power as well as its implications regarding the coloniality and decoloniality of power/knowledge. [ABSTRACT FROM AUTHOR]

Over the past decade, there has been a new "decolonial turn," albeit less related than before to land and political independence. "To decolonize" is now associated with something less tangible and often under-defined. We argue that scholars, especially Western ones, should avoid depoliticizing the expression "decolonizing" by using it as a buzzword. Scholars and policymakers should use the expression only if it is closely related to the political meaning ascribed to it by Global South and Indigenous activists and scholars. Decoloniality is a political project of human emancipation through collective struggles, entailing at least the following: 1) abolishing racial hierarchies within the hetero-patriarchal and capitalist world order, 2) dismantling the geopolitics of knowledge production, and 3) rehumanizing our relationships with Others and nature. We conclude that there is a need for epistemic humility and that Western scholars and institutions must refrain from using the word too freely. [ABSTRACT FROM AUTHOR]

This essay analyzes the Mestizo consciousness in Borderlands: The New Mestiza, by Chicana writer Gloria Anzaldúa, together with the short story "Olhos d'Agua" by the Afro-Brazilian writer Conceição Evaristo. In both works, there is an attempt to return to the indigenous tradition as a way of opposing Western male domination. Both writers, belonging to historically marginalized social groups and finding themselves in the middle of two cultures, take elements from precolonial cultures in their texts to propose a decolonized new way of understanding the world. [ABSTRACT FROM AUTHOR]

Within the last decade, the notion of a housing crisis emerged as a key issue on national political agendas across nation-states. The overall decline in homeownership is even sharper along racial lines. The way race/ethnicity is captured in housing research has important implications for how racial disparities are explained and addressed. This paper uses a critical discourse analysis to examine how ethnicity and race are represented in New Zealand housing research published between 2013 and 2019. The analysis reveals a lack of attention devoted to explaining racial disparities in housing research. Only one article from a sample of 103 referenced the concepts 'racism' and 'institutional racism' to explain institutional barriers that adversely affect Indigenous people engaging with home-lending institutions. This paper argues that housing scholarship is an important space for understanding how policies institutionalize racism to exclude marginalized bodies, especially through predatory lending practices, loan denial, and segregation. This paper concludes with a discussion of the social implications of race-neutral explanations of housing-related issues. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudios de Filosofía is the property of Universidad de Antioquia, Instituto de Filosofia 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.)

Intersectionality has been used to describe the products of difference but scholars who work intersectionally in the tradition of Disability Justice have argued that attention should focus on the process of identity making—those processes by which some Lives–Hopes–Dreams are positioned as more valuable and Whole because of our societies' commitments to racial capitalist coloniality. This work uses intersectionality as critical social theory, combined with broader cultural analyses of colonization as a process that did not stop within the creation of the Modern Western world, to visibilize identities often explicitly erased: students labeled with disabilities. Through excavating group-made artifacts from a larger research study, I show how intersectionally-disobedient grammars can serve to illuminate complex identity making beyond juxtaposed colonialities of power, and, therein, I situate this bricolage approach as an embodiment toward Disability Justice. [ABSTRACT FROM AUTHOR]

In the wake of the COVID-19 pandemic, many countries introduced measures to restrict mobility, both cross-border and internal. Nevertheless, people employed in certain sectors and designated as 'essential workers' were allowed to bypass these mobility restrictions. In this article, I take essential workers' seemingly paradoxical assemblage of rights and value as a fruitful entry point to scrutinize both the tensions present in citizenship arrangements governing mobility and people and the contradictions of today's labor and migration politics. Expanding on these contradictions, I argue that what appear to be ambiguities of citizenship – ambiguities which became more visible during the COVID pandemic – can actually be seen as contradictions inherent to citizenship itself. These ambiguities and contradictions reveal the coloniality in today's nation states and their citizenship regimes. In short, we can relate them to colonial forms of power producing governable subjects and regulating mobility closely connected to processes of accumulation. [ABSTRACT FROM AUTHOR]

This article argues that coloniality of power poses a challenge for globalisation as a component of modernity. The challenge necessitates a programme of decoloniality for globalisation. The inherent potential of globalisation to elevate one culture as dominant and to residualise the rest is sufficient to warrant its problematisation despite its positive features. A review of the literature shows that some decolonial thinkers present globalisation as one of the phenomena associated with the coloniality of power. Indeed, as a form of global cultural hegemony, globalisation elevates one culture as an absolute while marginalising others. At the same time, globalisation has an inherent capacity to bring cultures into a conversation; potentially creating a less lopsided and more accommodating world. This article will discuss how the coloniality of power constitutes a problem for this more positive role for globalisation, and how this might be remedied. [ABSTRACT FROM AUTHOR]

The present paper seeks to analyze, based on the decolonial perspective, how the epistemic and ontological elements of the coloniality of power that operates through the linguistic imperialism of English are made present in the hierarchies of knowledge in marketing. For this, we use the generative trajectory, a semiotic theoretical model of meaning, to analyze advertisements of a transnational online English language company operating in Brazil, which reinforces in its communications the importance of learning English as the only way to succeed in the business world and to overcome the backwardness of local culture and language. The semiotic analysis helped to analyze the manipulation path and strategies and the concretization of the narratives present in the communication made through the ads, unveiling epistemic and ontological elements that make up the coloniality of power and its association to English, which was, in turn, related to the hierarchies of knowledge in marketing. [ABSTRACT FROM AUTHOR]

Background: The African development space is dominated by the Western hegemony that shapes the structural funding model, knowledge transfer and aid. Western hegemony defines the Western countries or development funders as superior to the aid receivers, without necessarily acknowledging the role of colonial history and racism that defined and influenced the underdevelopment of African countries. In the African context, the Global North uses liberalism as a tool to maintain hegemony; hence, there is no need to use colonial coercion as liberalism is self-reinforcing, self-legitimising and self-perpetuating. It absorbs counter-hegemony via its international institutions, economic interdependence and democracy. Objectives: This article examines how evaluation as a tool has perpetuated Western hegemony on the epistemological, axiological and ontological understanding of development in sub-Saharan Africa. Methods: The approach adopted in this article involved a traditional review of literature, analysis of tacit knowledge and personal experiences on evaluation practice in Africa. Results: Firstly, the article demonstrates that the theories and practice behind international development are based on colonial thinking and subjugation that permeate themselves throughout the conceptualisation, design and implementation and how results of development interventions are evaluated and viewed. Secondly, the article provides practical steps on how to decolonise international development and evaluations in Africa. The findings also show that evaluations should not be treated separately from the dominant forces that define international development. The evaluation field is a microcosm and an appendage of Western hegemonic influence on international development. Conclusion: The article concludes by advocating for the need to change the approach to international development and evaluation practice and emphasising the centrality of the worldviews and values of targeted populations by development interventions.