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This article presents a postcolonial and feminist analysis of 44 newspaper articles published between 1965 and 2022 about “the coil campaign” in Greenland, which fitted Greenlandic Inuit women with the IUD in the 1960s and 1970s, at times without their knowledge or consent. Using a media archive search and conducting a discursive analysis, we explore how journalistic reporting and debates enabled a discourse of colonial virtues and modernization processes deemed necessary, which in turn supported the medical practice. Moreover, the historical media archives show us that journalism not only uncovers these harsh truths and hold politicians accountable but also helps support postcolonial politics and discourses, such as the discourses underpinning the coil campaign to begin with. [ABSTRACT FROM AUTHOR]

This study analyses how the mutual imbrication of organizational and postcolonial power along with the micro-embedding of actors' shape and structure power struggles in multinational corporations. Drawing on the case of news agency Reuters' internationalization and centralization approach at its Indian subsidiaries in Mumbai and Bangalore, our research explores how subsidiaries mobilize resources to pursue their interests in a landscape shaped by clashing professional institutional logics and organizational control systems reflected in quality control and performance assessment. Our findings shows that the power struggle and (professional) identity position of both subsidiary staff differs as they face different organizational, institutional and (neo)colonial pressures and are othered in different ways. We argue that as a site of "value production," both subsidiaries are qualified and disadvantaged in distinct ways. Our study emphasizes the importance of understanding diverse colonial experiences and the mainstreaming of postcolonial insights in the analysis of power in MNCs. [ABSTRACT FROM AUTHOR]

The paper addresses all facets of post-colonialism in Hafsa Zayyan's We Are All Birds of Uganda (2021). The paper purports to delineate the analysis of identity conflict and racism in the novel using a postcolonial perspective. In this paper, the descriptive qualitative method was drawn upon. The postcolonial issues found in this novel are identity conflict, exile, ambivalence, alienation, racism, binarism, and marginalization. The study weaves together and examines the effects of post-colonialism on Indians in two major countries: Uganda and the United Kingdom. As a result, the article aims to examine the novel's marrow from a postcolonial perspective as well as give examples from the novel illustrating the use of postcolonial elements such as memory, identity, otherness, ambivalence, nationalism, space/place, diaspora, hybridity, unbelonging. The paper is significant because it invites Western societies to change their arrogant superiority beliefs based on racial rationales. This paper will explore all the tunnels of post-colonialism in Hafsa Zayyan's We Are All Birds of Uganda (2021). The themes concern identity conflict, racism, and hybridity. The results of the study show how racism and discrimination affect the formulation and perpetuation of postcolonial identity. The study recommends that instilling acceptance, tolerance, and love rather than hatred toward one another is the simplest way to eradicate racism. [ABSTRACT FROM AUTHOR]

In recent years, English-language voluntourism (EVT) has grown in popularity, with many conceptualizing it as a form of cultural exchange between English speaking volunteers and members of a non-English speaking host community. This article explores relationships between and within volunteers and host groups of an EVT program in Lima, Peru. Using a postcolonial analytical framework, we explore how bringing together voluntourists and members of host communities from different socioeconomic backgrounds can reinforce inequality and difference between groups, even when framed as a "cultural exchange." Presenting the idea of "worlds within worlds," we argue that EVT, and the diffusion of English as a foreign "world" language, underscore an unequal and postcolonial dynamic between actors and the "worlds" from which they originate, both internationally and intra-nationally. In this way, EVT as cultural exchange creates a microcosm for maintaining wider systemic structures and inequalities. [ABSTRACT FROM AUTHOR]

This paper concentrates on the self-reflexive and multi-voiced narration in Damon Galgut's The Promise. Adopting Elleke Boehmer's analysis of postcolonial poetics and Derek Attridge's notion of resistance, the discussion shows how Galgut's novel both invites and resists modes of reading associated with the third-person narrative, specifically the principles of detachment and narratorial omniscience. The first part of this article investigates the narrator's complex interaction with the protagonists and the narratees. One feature of narration in The Promise is that it shows the narrator as belonging to the same racial group as the protagonists, at the same time seeking to transcend the limitations of their viewpoint. The fact that the protagonists' racially inflected perception of the world is projected onto the narratees impacts the readers' reception of the narrative text, denying them a stable subject position from which to judge the thoughts and actions of the protagonists. The second part of the article is devoted to the treatment of narratorial omniscience, which is consciously and self-reflexively limited by Galgut's decision to focus on the perspective of white South Africans. It is shown that the narrator's limitations direct our attention to the boundary between the said and the unsaid, thus resisting modes of reading connected with the realist novel. The conclusion of the article considers The Promise in the wider context of the liberal humanist tradition, arguing that the novel can be situated in the broad tradition of reconstructed liberalism, though it should be kept in mind that Galgut's treatment of this stance is characterized chiefly by cautiousness and political realism. [ABSTRACT FROM AUTHOR]

Copyright of Journal for Religion in Education / Religionspädagogische Beiträge is the property of Arbeitsgemeinschaft Katholische Religionspadagogik & Katechetik (AKRK) 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 traces the development of a place-based approach that contributes to exploration of post-qualitative methods. Working with the question, how can our understanding of embodied learning lead to habits of embodied inquiry that shift our relation to what socio-ecological justice means in this time? we embarked on a writing/making/sensing time in a series of different academic workspaces. The reflections and poems recount our developing awareness of what it would mean to turn away from exploitative terms of exploration and toward ones guided by Indigenous wisdom, not just as a rhetorical flourish, but as everyday embodied keeping faith with Indigenous principles through and beyond all research phases. What we present here is not a new set of skills but a shift in orientation that brings the weight of our experiences, knowledges, and personhoods to the fore, and asks us to locate and presence ourselves in and with the breath of the world. We note that this practice shifts the quality and relationality of storying that emerge from the practice and the role embodied knowledge plays within them. We conclude with reflections on the application of this practice to the different phases of research. [ABSTRACT FROM AUTHOR]

(Auto)ethnographic positioning analysis is a new approach that mobilizes the demarcation between evocative and analytic autoethnography and combines the strengths of both with positioning theory. It is considered a suitable methodology for addressing the ongoing crisis of ethnography, understood as a continuing expression of the moral explosiveness of ethnographic relations in a socially divided and connected world. This introduction outlines the special issue's line of argument and justifies its goal and contribution to the persisting crisis of ethnography. The individual contributions are presented, focusing on how each study "positions" analysis autoethnographically and what this indicates about the respective research fields. [ABSTRACT FROM AUTHOR]

In this conversation with Françoise Vergès, a French political scientist, historian, film producer, independent curator, activist, and public educator, Vergès talks about postcolonial studies and decolonial feminism. While the focus has been on Verges' book A Decolonial Feminism, other aspects such as civilizational feminism, a feminist critical decolonial pedagogy, and ethical nuances have been discussed. [ABSTRACT FROM AUTHOR]

The Africanisation of Christianity in Africa is closely linked to the availability of the Bible in African mother tongues. However, mission-led Bible translation in Africa in the nineteenth and early twentieth centuries was not solely the work of European missionary linguists. Africans, such as Ludwig Adzaklo of the Bremen Mission, played essential roles in this process. Nevertheless, African translators like him were considered as mere Sprachgehilfe (language assistants) to the missionaries and not as co-translators. After a postcolonial analysis of archival data on the translation of the Old Testament into Ewe by Ludwig Adzaklo and Jakob Spieth, this study argues that Adzaklo was not just Spieth's Sprachgehilfe but a co-translator on the project. Being referred to as Spieth's Sprachgehilfe was a colonial-missionary label that denied Adzaklo's agency in mission-led Bible translation in Africa. Therefore, the study suggests that Adzaklo should be viewed as an early Ewe mother-tongue Bible translator in the history of West African Christianity. [ABSTRACT FROM AUTHOR]

The article focuses on the response to a call to postcolonialize memory studies initiated by the publication of "Postcolonial Realms of Memory: Sites and Symbols in Modern France," urging scholars to reexamine France's colonial heritage within collective memory. It features commissioned articles and interviews exploring diverse memory practices across contemporary theatre, political discourse, visual arts, literature, memorials, and museums, aiming to challenge official narratives.

Although the term "totem" constituted a key term in classical theories of religion, it has not played a notable role in the recent material turn in the study of religion. This essay offers a critical reconsideration of the term by comparing its function in Durkheim's sociology of religion with David Chidester's postcolonial analysis of its function in religion and Religious Studies from a South African location. The comparison not only highlights problematic uses of the term in its history, but also sheds light on the question whether the term might be rehabilitated for use in the study of material religion. In assessing the term's genealogy as well as its possible use in the study of material religion, the ethical question is of paramount importance: informed by critical theories of race, class and gender, which values may serve in our assessment? [ABSTRACT FROM AUTHOR]

This study explores the current status and practices of master's programmes at Sino‐foreign cooperative universities (SFCUs) in China. A document analysis of university publications is conducted on 133 master's programmes at nine SFCUs. The findings show the diversified development of disciplines and heterogeneity across nine universities. By examining how these programmes entangle with neoliberal ideas, marketisation and western orientation are found to be mobilised and reinforced in the internationalisation process. From the postcolonial perspective, this study identifies the practices of mimicry and resistance in operating master's programmes under transnational partnerships. The findings have implications in terms of educational equalities, the implementation of master's programmes in transnational higher education and the balance between home and host institutions in practice. [ABSTRACT FROM AUTHOR]

Copyright of Revista Tamoios is the property of Editora da Universidade do Estado do Rio de Janeiro (EdUERJ) 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.)

As a technology, theatre both absorbs and represents the technologies it deploys, and so is defined by the multiple temporalities of its instruments. The signifying embodiments, signifying materialities, and signifying narratives constitutive of theatre as rhetoric and practice articulate, depend on, and are altered by the changing emergence of a conceptual "human" (or the dispersion of a conceptual "posthuman") inseparable from the technological inscription of its definition and representation. So, too, consensually licensing terms like "the discipline" and "the field" share with their object—particularly with that slippery congeries, the formal study of drama, theatre, and performance—a vivifying multiplicity and mobility, as well as a notable temporal instability. Like theatre, like any technology, the condition of theory, of critique, and of scholarship is a consistent struggle with passing into pastness as the inseparable trailing edge of innovation. On the occasion of the 75th volume of Theatre Journal, this brief essay reflects on the intertwined fortunes of theatre and the fashioning of the "disciplines" of its formal study, their passing implication in mutually-sustaining technologies of cultural representation. [ABSTRACT FROM AUTHOR]

Most feminist debates, including Western Feminism and postcolonial strands of feminism such as African Feminisms, place emphasis on religion - specifically Christianity - as an oppressive structure dominating women, and justifiably so. Within feminist and colonial discourses, however, Christianity occupies complex, ambiguous spaces. In considering Christianity's positioning within colonialism and feminism, an African feminist position should seek to recognize the contradictions inherent in Christianity and, by extension, facilitate the nuanced experiences women in postcolonial, global South contexts have with Christianity. While some women might find Christianity oppressive, others may find it deeply fulfilling and others still may experience these dichotomies simultaneously. This article presents an African feminist reading of Katori Hall's play, Our Lady of Kibeho (2018). Inspired by real-life events and centering Christianity (specifically Catholicism), Hall's play tells the story of three Rwandan convent high-school girls - Alphonsine, Anathalie, and Marie-Claire - whose Marian apparitions garnered widespread attention. Through a textual analysis of, primarily, Alphonsine, who reportedly had the first and most frequent visitations, Christianity is proffered as a site of concurrent oppression and liberation. This article does not engage in the specificities of Catholic doctrine, but rather offers a discussion of varied encounters with Christianity. [ABSTRACT FROM AUTHOR]

The article focuses on the intersection of (post)colonial studies and regional history, particularly in addressing contemporary debates surrounding colonial legacies in Europe. It explores how these disciplines, despite initially seeming disparate, share common ground in their approaches to understanding space, territoriality, and historical narratives, offering insights into cultural, social, and migration histories.

This paper aims to delineate the transformation of theatre design in Hong Kong, which was initially born out of Chinese settlements, through socio-cultural dimensions. It studies the factors that altered the design of theatre buildings from the early colonial years in the 1860s to around the second World War in the late 1930s. By adopting a postcolonial analytical framework as well as interpretive-historical and archival research methods to examine primary resources including government documents, historical photos and drawings, interviewing descendants of cinema operators and architects, as well as film archivists and architectural historians, this paper details how socio-cultural factors evolving building regulations and the local industry had impacted upon the transition of theatre architecture over half a century, witnessing indigenous efforts that resisted certain colonial narratives in the design process. The paper also scrutinises what potentials the architectures, demolished or still existing, can serve in the context of theatre heritage in postcolonial Hong Kong. [ABSTRACT FROM AUTHOR]

Smartness in smart grids and cities is an assemblage of devices that produce data as truth claims and deploy new modes of governance focused on chal (deception, cunning) and bal (power) with a promise to reduce losses and maximise profits. Building on postcolonial geographies, the paper argues that chal (छल) and bal (बल) are central to understanding the deployment of smart grids in India. Managers use the idea of the practice of chal and bal by political citizen-subjects, and the disorder of governance this causes, to justify the deployment of smart infrastructure. However, the paper shows that smartness can be understood as automation, and deployment from a distance, of chal and bal by a capital-state nexus to counter the chaliya (छलिया) (deceptive/cunning/cheat/trickster) citizen-subjects. Planners and implementers expect data and digitalisation to bring order by (re)training and excluding lower-level workers and consumers. These promise to reduce resource losses, making electricity utilities profitable. Rather than being distinctly corporate or clearly in the domain of the state, smart is situated at the fracture of public and private resources, and political and civil spaces. By developing a postcolonial analysis of smart grids and focusing on the 'inbetweeners', electricity utility staff and middle-class citizen-subjects, the paper furthers the understanding of smartness and subalternity of elites. [ABSTRACT FROM AUTHOR]

According to the postcolonial approach, to understand today's world one must take into account modern colonialism (late 15th to mid‐20th centuries) as well as all other forms of colonialism. Orthodox theologians have only recently and on a small scale begun to use postcolonial analysis. However, Orthodox theology can contribute to the discussion and shed more light on both the historical experience and the future course of the debate. In particular, the postcolonial perspective can intersect with missionary praxis and missiology, as the Orthodox Church began to be seriously active in the missionary field (of sub‐Saharan Africa and the Far East) in the 1960s, that is, at the end of the classical colonial period. Its experience confirms that colonialism entails not only direct imposition on the colonized but also the colonized people's internalizing of the colonizers' logic. The postcolonial approach thus invites self‐criticism. The obligation to be self‐critical is at the heart of the Orthodox tradition, despite the fact that it is often forgotten, resulting in nightmarish distortions and neo‐colonial attitudes. At the same time, the postcolonial perspective reinforces the liberating mission of the gospel and patristic theology in all human contexts. In this way, postcolonialism is called to come to a fruitful completion with anti‐colonialism and to contribute to the key demand of Orthodox ecclesiology, which is the formation of authentically local churches and not branches of other, national churches. [ABSTRACT FROM AUTHOR]

Within the frameworks of postcolonial analysis and gender studies, focused on the involvement of women in the struggle for independence of Bangladesh in 1971, this article presents and discusses three literary and filmic representations of Bangladesh's War of Liberation. This analysis combines non-fictional and fictional perspectives and input and clearly confirms that, contrary to popular perceptions of predominantly male war heroes, women also participated in the struggle for independence. Women's sacrifices and commitment to independence and justice have helped build Bangladesh and strengthen gender equality in the context of Bangladeshi nationalism. The analysis establishes the Bangladeshi Liberation War of 1971 as an aftermath of the partition of the subcontinent in 1947. This theme assumes particular importance upon the 50th anniversary of the War of Liberation in 2021 and the 75th anniversary of the Partition in 2022. [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]

Derrida's work on 'archive fever' has prompted a great deal of academic reflection about the archive and what a critical 'archiving' of the past can imply for our understanding of the present. And yet, if the object of historical study is musical sound, what can a 'fevered' approach to the archive tell us through the silence of its dusty materials? When adding in the further complexity of a colonial context, the archiving of what Stoler has termed the 'imperial debris' of empire brings up a further conundrum: that of what I call here the 'audible debris' of empire: i.e. the sonic traces of power and resistance through musical sound that are otherwise absent from traditional historical narratives. In this article, I examine nineteenth-century British attitudes about music at the South African mission station of Lovedale in order to interrogate what a 'destabilised' archival awareness can bring to postcolonial musical scholarship. I ask how the structures of colonial archiving that created the imperial historiography of Lovedale (the 'archival imaginary') have influenced and reinforced the 'disciplining strains' of Lovedale's musical activities. In turn, I also consider how these 'disciplining strains' have created audible legacies that are themselves musical archives of imperial processes. [ABSTRACT FROM AUTHOR]

The not-so-bygone worlds of music and colonialism in the twentieth century have yielded a wealth of scholarly 'paper knowledge' in the twenty-first of which to build off new archival-musicological work. This article takes a particular archiving direction by turning to paper itself – and pivots the postcolonial pen around the texts and textures of re-engaging colonial history in postcolonial music scholarship. I explore these writing stakes through my adopted narrative of 'the post/colonial music archive', as shaped by paper and paper's sounding elements of tone and voice. Crisscrossing between the colonial moment and the postcolonial pen, I straddle this developing narrative of the archive, and the registers and inflections of extant source narration for what they can jointly vocalize about the music making of the Municipal Brass Band in 1930s treaty port Shanghai, and the Sino-British Club in postwar colonial Hong Kong – two ostensible musical worlds of 'Britain in China' in the twentieth century, here thrown into disarray by the post/colonial archive's own inchoate, counter-tales. Ultimately, in this process, postcolonial music scholarship gains further traction and meaning as a multi-articulating inquiry – and a turn of mind that does not let colonial history and its persistent challenges for writing go askew. [ABSTRACT FROM AUTHOR]

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

This essay examines Austria's political approaches to Islam between 2011 and 2022 at the interface of political science and religious policy as informed by postcolonial studies. Austrian political approaches to Islam are analyzed through the study of publications, press releases, government and party programmes, as well as laws, all conceptualized as an Islam dispositif. Against the backdrop of a restrictive policy on integration, it is considered that a similar situation exists for political approaches to Islam. In addition to an ambivalence of ideas of openness and restriction, the co-option of right-wing positions taken from the racist far right can be observed, which goes hand in hand with seemingly tolerant speech. The essay shows how on a discoursive level, the civilization and modernization theorem of the Habsburg Monarchy can today be found in the discourse of an Austrian/European form of Islam that stands for progress, enlightenment, and modernity in contrast to adherents of an alleged "political Islam" that represents independent Muslim agency. This idea of "political Islam" is then used to legitimize legal discrimination of Muslims. In all these discourses, Said's concept of othering acts as a central formation for those in dominant positions to legitimate their position of power. [ABSTRACT FROM AUTHOR]

Moving beyond a rhythmanalysis approach to banal mobilities and diurnal journey making – commuting, visiting, shopping, leisure – this paper explores how place‐dependent forms of transport shape the feel and flow of the city. Theorizing the city as polyrhythmic reveals multiple traces of local/global and past/present in the socio‐historically situatedness of urban mobilities. Based on 20 months of ethnographic fieldwork in Ho Chi Minh City, I reconsider the dis/orderliness of different movements in the mega‐urban postcolonial Global South. The paper's main arguments are arranged around the thick description of a scene in HCMC's everyday traffic flows as experienced from the curbside of one of the city's busy streets. I draw on concepts from avant guard musical composition to rethink the de‐synchronization and disharmony of congested roads as polyrhythmic relations. Firstly, I deploy the concept of aleatory to offer an alternative explanation for unpredictable elements in metropolitan traffic flow. Secondly, I apply the concept of phasing, or syncing, to sensory experiences of roads to explore co‐production of polyrhythmic relations. Thirdly, I reflect on isorhythmia and stochastic processes to analyze influences of models of digitization on repetition and randomness in mobilities. [ABSTRACT FROM AUTHOR]

Situated at the intersection of postcolonial studies and affect studies, this essay explores the emotional and generic significance of capitalist modernity in Jorge Amado's Gabriela, Clove and Cinnamon (1958). Amado's novel is set in the provincial city of Ilhéus at the time of the First Republic (1889–1930), a particularly volatile period of Brazilian history that witnessed the decline of the regional oligarchies and the rise of the urban bourgeoisie. By combining these two different critical perspectives, I argue, we can understand why Mundinho Falcão, a wealthy investor from Rio, should find it necessary to establish a new emotional regime in Ilhéus, one that privileges capitalist rationality over the hyperbolic feelings associated with the existing feudalistic order. Moreover, as the novel progresses, it becomes clear that this transition at the level of story, whereby one dominant structure of feeling makes way for another, creates a corresponding disturbance at the level of discourse or genre—transforming a narrative of melodramatic antipathies and rivalries into one of bourgeois complicity and compromise. [ABSTRACT FROM AUTHOR]

This article examines the significance of skin for thinking about postcolonial affect by exploring "epidemiological affect" in Michael Ondaatje's In the Skin of a Lion. Epidemiological affect, the novel suggests, arises from a worker's immersion in unclean (and diseasing) industrial environments and their simultaneous position within colonial regimes of racial and hygienic cleansing. Within the novel, the skin's affective placements in exposure, ideation, and solidarity reveal a highly ambivalent process: the assimilation of racialised white immigrant identity through labour, in which assimilation means both the cleansing of difference and the acquisition of social and economic capital. Ondaatje's rendering of the affective life of the skin thus follows Achille Mbembe's recommendation: that to account for postcolonial relations of power—their effectiveness and psychology—we need to go beyond the binary categories (like passivity versus resistance) so frequently deployed in the analysis of domination. Instead, exploitable but eventually assimilable white industrial workers in the novel oscillate between resignation and jouissance—states transacted by their compromising embrace of contamination and cleansing and mediated by the text's aesthetics of submersion and explosion. [ABSTRACT FROM AUTHOR]

This article examines how two structuring forms, infrastructure and genre, facilitate and distribute affects of hopeful futurity in Chibundu Onuzo's 2017 novel Welcome to Lagos. I argue that genre acts as the infrastructure of infrastructure, an underlying connective logic that shapes how infrastructures are encountered and perceived. In turn, infrastructures materialize generic expectations about the world. Welcome to Lagos ' comic form, which aestheticizes contingency and fortune, shapes the way characters relate to informal infrastructures like underbridges and abandoned buildings. Such discarded spaces reinforce a view of the city as a space rife with opportunity. In contrast to more pessimistic views of the postcolonial city, Welcome to Lagos ' comedy and infrastructure foreground how access to resources and materials are unpredictably distributed, in turn making feelings of hopeful or open futurity more available to the urban poor. Ultimately, I argue that affects like hope index the lived force of genre and infrastructure as structuring forms, and that genre and infrastructure are useful for theorizing postcolonial affect. [ABSTRACT FROM AUTHOR]

The mainstream literature on international business has played a key role in an asymmetric international process by prioritizing hegemonic power and dominance of developed countries. Practices of this Imperialism, especially by multinational companies, are traditionally rooted in colonial legacies. This article reviews the theoretical and empirical research on international business from the critical perspective of postcolonialism. The findings show that multinational enterprises possess advantages over their host country, suggesting further traces of dominance between colonizers and former colonies. Specifically, findings show that topics around language, slavery, control mechanisms, imperialism, and capitalism are dominant in the field of international business, suggesting a strong effect of historical colonialism on international business activities. The critical analysis grounded on post-colonial and international business perspectives draw attention to some neglected, if not untouched, strands with substantial gaps in the prevalent knowledge, opening new avenues for future research. [ABSTRACT FROM AUTHOR]

In this paper I discuss an approach I have termed, "Child as method", which I suggest provides some useful perspectives on child rights debates and concerns, specifically in connecting these with the realm of the geopolitical and, beyond that, insisting on how such connections deepens understanding of their significance. Building on previous work examining the relations and "translation" processes between global and local in the (re)formulation and implementation of child rights instruments, a conceptualisation of geopolitical context is presented as constitutive of the range of theories and practices surrounding child rights, and vice versa. The feminist and postcolonial conceptual resources informing Child as method are outlined, with examples offered of specific projects that have used this in child rights-related work. It is suggested that, far from diminishing the relevance and utility of Child as method, the non-child-centred assumptions underlying this approach might helpfully promote ways of working with and for children and young people, based on solidarity rather than, for example, the discretionary humanism structured within prevailing notions of recognition or identification. [ABSTRACT FROM AUTHOR]

In recent years, there has been a growing anti-feminist, conservative movement across many parts of the world known as the anti-gender movement. This movement has been especially strong in Central Eastern Europe, where anti-gender actors have framed 'gender' as a static, foreign concept imported from 'the West' and destructive to 'traditional' societies. Utilising a postcolonial feminist approach, I examine the concept of 'gender' in Czechia, drawing attention to the role played by Czech academics, activists and policymakers in negotiating the use of the term 'gender'. This article traces the history of the term from the 1990s when 'gender' was first introduced to a Czech academic audience, through public seminars and lectures hosted by the Prague Gender Studies Centre, to the present-day inclusion of gender mainstreaming discourse in Czech policy documents. I reveal that 'gender' is not a timeless, clearly defined, fixed term wholly imported from 'the West' but rather a concept with a variable and complicated history. Thus, this crucial term, first developed in Anglo-academia, is not uncontested or uncritically accepted, contrary to the claims made by anti-gender actors. The findings presented in this article hold implications critical to transnational feminist dialogue and activism during the current period of growing global anti-feminist sentiment. [ABSTRACT FROM AUTHOR]

Following the general problematics of reformulating the concepts of “discourse” and “narrative” and treating cinematic products as textual objects, with incursions into the 21st century cinema as a realist-expositional medium of the social problems of the Other, the present paper aims, by contextualizing the film Aferim! (2015) by Radu Jude, to analyze the relationship between language, language and race, racialization, and representation. In short, it aims to analyze the position of linguistic racism in the admitted “realistic” and artistic presentation of the process of marginalization. Such academic analyses have become present internationally, especially with the development of the linguistic dimension of postcolonial studies and the emergence and expansion of the concept of political correctness and/or cultural sensitivity in the contemporary socio-cultural discourse, especially in direct relation to language, language, and visual media of artistic transposition. We must be remembered, however, that Roma people occupy a marginal place even in postcolonial analysis of otherness. In the Romanian space, with a strong intertextual character, Aferim! occupies a privileged place precisely because of the primacy given to the theme: the Roma slavery in the 19th century Wallachia, during the year 1853, which is a key-year, considering that the formal abolition of slavery took place only three years later, in 1856, in Wallachia. Intentionally subversive, Jude takes the historical form of the popular films from the communist period and turns it against itself, while also adding the American-inspired aesthetic of Westerns. The multiplicity of perspectives is present, but the „intimacy” belongs to the white, oppressive characters, putting the viewer in an uncomfortable position that belongs to them historically. Following the results of the quantitative study of the present work, where the most often used word is „cocoane” [lord] in all its declined versions, Aferim! is thus a film about power dynamics, a dynamic in which the Roma are the Other. [ABSTRACT FROM AUTHOR]

Copyright of Forum Modernes Theater is the property of Narr Francke Attempto Verlag GmbH & Co.KG 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.)

Political ecology as a framework for studying nature-society relations has come a long way since the 1980s, both in terms of its thematic canvas as well as theoretical robustness. Research in political ecology on hazards on the other hand has not grown as impressively, even though humanity is witnessing increased risks and disasters in the Anthropocene. Indeed, disasters are no longer "extreme events" and have come to be regarded as normal occurrences. This paper delves deeper into the question of the political ecology of hazards and vulnerability by focusing on a case study from Majuli river island in India's northeast. It critically investigates the twin disasters of flooding and riverbank erosion in Majuli by paying attention to the role of the biophysical features of the Brahmaputra river system as well as the political economic forces at play, with a special focus on the role of the state. The paper draws on fieldwork conducted in Majuli over several years. It foregrounds the role of the state in the reproduction of the Majuli hazardscape and calls for a nuanced, disaggregated analysis of the postcolonial disastrous state. [ABSTRACT FROM AUTHOR]

"Dream States: Smart Cities, Technology, and the Pursuit of Urban Utopias" by John Lorinc is a comprehensive analysis of smart cities technology and its historical and conceptual development within the field of urban studies. The book explores the complexities of defining smart cities and examines the array of technologies that contribute to their development. It also delves into the connection between smart urbanism and utopian thought, as well as the role of technology and planning during the Covid-19 pandemic. The book emphasizes the importance of urban governance and the need for a balanced understanding of the positive and negative impacts of new technologies in urban landscapes. While the book could benefit from further exploration of the utopian origins of smart cities and post-colonial analysis, it is a valuable resource for researchers interested in the intersection of technology and urban planning. [Extracted from the article]

Drawing on the epistemologies of the Global South and the sociolinguistic reality of English in postcolonial Bangladesh, this article conceptualises English as a Southern language. This conception recognises the imperative of English for postcolonial societies in an English-dominant world while also emphasising the necessity of breaking away from its hegemony as represented by so-called native speaker or Standard English norms. It is argued that since English works as the principal epistemic tool for knowledge construction and theorising in most disciplines, decolonising knowledge and epistemology in favour of Southern perspectives may not be achieved without decolonising the language in the first place. While English as a Southern language builds on the paradigms of world Englishes, English as a lingua franca, and translanguaging, the proposed conception also seeks a notable departure from them. Calls for the co-existence of epistemologies of the North and South need to recognise English along the same lines. (English as a Southern language, epistemologies of the South, English in Bangladesh, English and representation of the world) [ABSTRACT FROM AUTHOR]

Religious regimes of normativity, pertaining to non-catholic traditions of Christianity, which are particular to the history of Asia, where they originated and throve between late antiquity and early modern age, provide a powerful testimony as to social, legal and cultural entanglements that cannot be acknowledged nor understood from the binary vision of the Kulturkampf between the "East" and the "West". Case in point: the tradition of the "Nestorian" Church of the East, with its early spread eastward, from Mesopotamia and Persia to India and China, through all of Central Asia, long before the catholic and protestant missions of the late Middle Ages and the modern age (14th to 19th centuries), defies the paradigms of postcolonial analysis. Legal and liturgical multilingual documents and monuments of the Church of the East--born from the persecution of the followers of Nestorius and Theodore of Mopsuestia under the Roman rule, established in Eastern Mesopotamia as a self-standing denomination under the katholikós, since 410--, reflect an original and autonomous Christian culture, risen from heresy, independent from any papal or imperial agenda. Its bodies of theological doctrines and liturgical formularies, particularly its legal texts, reveal a transnational, non-exclusively confessional mindset, open to hybridization. Likewise, the legal and liturgical system of the Church of the East, developed over eight centuries through migrations, commerce, missional and literary activity (writing and translations) along the Silk Roads trade and knowledge network, provided governance and justice for Christians (and also non-Christians) belonging to many peoples in diverse territories. Built with a communal rather than institutional outreach, the tradition of "Nestorian" Christianity is a genuinely "Eastern" one. It survives among us, confirmed and reinforced in its jurisdictional and pastoral structures, but also misinterpreted and misplaced, as to its role in the context of the history of Asia. Challenged and hunted, it's facing oblivion, dispersion and, eventually, annihilation. [ABSTRACT FROM AUTHOR]

This article situates itself in the theoretical space between the field of genocide, and postcolonial studies, advocating for a closer relationship between the two, particularly in relation to the emerging field of postcolonial genocide. The Rwandan genocide is illustrative of this need, as a case which remains firmly rooted in identity categories that have been imposed on the native populations during the colonial era. The article traces the persistence of the colonial racial hierarchies in Rwanda and the role they played in the Rwandan genocide of 1994. It fosters a particularly significant focus on modernity as the symbolic line that divides the imagined racial categories in the colonial gaze, resulting in a crucial impact of nesting colonialisms in the genocidal rhetoric of the late twentieth century. The Rwandan genocidal project contains within it a desire to fulfil the promise of modernity by facilitating the emergence of an ethnically cleansed nation state, while simultaneously rejecting it as the heritage of violence ridden exploitation colonialism. This paradox of ambivalent modernity presents itself both as a crucial characteristic of the Rwandan genocide as well as a persistent rupture in the formation of contemporary Rwandan identities. [ABSTRACT FROM AUTHOR]

Presenting the outlines of the postmodern philosophy of historiography as it shapes the theoretical background for the analysis of the historical novel, this study aims to render that the recent understanding of history and its reconceptualization in decolonizing fictional (re)writings still provides the "re-visionary" stance seen in contemporary postcolonial narratives. After the introduction of postmodern innovations in theoretical and imaginative writing, there has emerged a rather newfangled view of the historical novel and an increasing inclination for narratives that attempt to reimagine historical moments and chronicles they integrate into their fictional worlds to pursue a re-visionary questioning. The critical frameworks of postcolonial historical fiction and speaking subalterns have moved on in postmillennial historical novels and political novels. Considering that postcolonial literary theories and fictional (re)writings attempt to deconstruct homogenous discourses and the Eurocentric (history) writing of the colonizer, it is claimed that, for the sake of textual decolonization, recent works of postcolonial historical writing intersect in several ways with the newfangled view of the historical novel. [ABSTRACT FROM AUTHOR]

This study applied a bibliometric approach to a dataset of publications on women and educational leadership to critically explore the nature of research in the field and the utility of the bibliometric method in its mapping. The analysis was conducted on bibliographic records of 823 papers on women and educational leadership published from 1975 to 2020, which had been retrieved from the Web of Science. The results are presented in the form of lists of most impactful papers; most productive research centres/organizations and countries; similar lists of contributing disciplines and publication venues; as well as maps visualizing collaborative activity. A postcolonial feminist perspective used in interpretation of the results reveals that, on the one hand, the approach makes it possible to uncover the persistent coloniality and linguistic hegemony in the field, whereas, on the other hand, bibliometric metrification may contribute to Western epistemic violence and valorisation of scholarship in masculinist terms. [ABSTRACT FROM AUTHOR]

Sir Robert Bristow, popularly called Bristow Sahib, is recognized as a path-breaker in the field of port construction in the historical consciousness and cultural imaginary of the people of Kerala, the southernmost state of India. His memoir, Cochin Saga, published in 1959, records both his professional experiences as a harbour engineer and his personal reminiscences as a British resident posted in Cochin. Maritime scholarship has paid scant attention to this literary document, which is a crucial record of how Bristow succeeded in winning hearts in an alien culture, overcoming hostile environmental situations. This article attempts to reconsider Bristow's memories as recorded in Cochin Saga from a post-colonial perspective, and tries to examine whether Bristow's accounts fall prey to employing universalizing tendencies and a hegemonic world view of India and its culture. [ABSTRACT FROM AUTHOR]

Drawing on new materialist and object-centered historical criticism, this article analyses colonial and post-colonial discourses of the Greenlandic figurines of the mythical being of ill-wishing and revenge, tupilak (plural form: tupilait). It focuses on three tupilak figures, made in 1905/1906 by a shaman Mitsivarniannga on a request of a Danish ethnographer William Thalbitzer, which today are part of the Danish National Museum collections. In the early 20th century, Greenlandic tupilait (and Inuit cultural production in general) were an object of fascination among European collectors, artists, and the general public. Asking what these objects had come to mean in (and for) Europe, this article points to marginalized Greenlandic narratives of Mitsivarniannga's tupilat, and builds a critical narrative of these objects as material effects of the disruptions of indigenous community and sustenance by Western colonialism. Drawing on critical insights from the current post-colonial restitution debates, it problematizes the differential political-economic conditions and relations of power, under which the colonial acquisitions and procurements took place. The article argues that cultural heritage items, such as the three tupilat, are mnemonic 'boundary objects' that can potentially forge links between disparate memories of colonialism in Denmark and Greenland. [ABSTRACT FROM AUTHOR]