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In recent years, a predominantly European research movement known as Constructivist Market Studies (CMS) has been gaining projection within the field of Marketing. Influenced by Michel Callon’s performativity thesis, this movement establishes a line of research that explores how marketing knowledge produces market realities. However, the emergence of neoliberal markets by the hegemonic Management School of Marketing seems to go unquestioned, even with the proliferation of criticism aimed at these versions of the market developed by academia and society in territories marked by colonial experiences. Based on this gap, this article aims to look into how the concept of “border thinking” can be used to decolonize the market performativity produced by the Management School of Marketing. To this end, an initial effort has been made to provincialize the emergence and consolidation of the dominant marketing school of thought in the United States, subsequently revealing its dimensions of coloniality. Such dimensions help explain why it is so difficult to perform alternative market realities. In this sense, the goal is to contribute to the Constructivist Market Studies movement in Brazil by not only producing neoliberal market realities, but also fairer and more inclusive pluriversal alternative versions that should benefit and ensure better conditions for the majority of lives, both human and non-human, in both the Global South and North.

I analyse the coming together of frontline actors, particularly people of colour in the US, building on the concept of ‘just transitions’ to help solve the climate crisis as ‘border thinking or border epistemology’ within decolonial thought. Frontline communities are characterised by high exposure to climate and environmental risks; fewer safety nets because of their immigration status and insecure jobs; and less political power to respond to risks. My contribution is twofold: first, to allow reflexivity and to acknowledge that I share some sense of the lived experiences with the people I speak with in my research, I have approached our encounter through pakikipagkapwa, a Filipino indigenous concept that evokes concepts of communal support, solidarity and equality. Second, I argue that conceptualising frontline mobilisation as border thinking repositions frontline actors as creators, thinkers and knowers who harness their collective power to shift from an extractive economy, which is profiting off labour and natural resources with centralisation of profits, to a regenerative one that is ecologically and equitably sustainable. Through praxis and community organising, frontline communities reclaim their agency, challenge dominant neoliberal capitalistic relations and redefine just transitions that reflect their practices and vision of the world.

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The aesthetic turn (AT) in International Studies stresses the ongoing task of marshalling non-western insights to better explore the agency of the globally marginalised in discourses about representability. Decolonial literature also calls specifically for more understanding of relationality and co-creativity underpinning agency and voice in global politics. Building on this decolonialising challenge, this article embeds a focus on 'ordinary language use' within a 'decolonial orientation' to open up complexities around the politics of representability. It specifically employs the concept of 'border thinking' by Walter Mignolo; and centres struggles in language by Gloria Anzaldúa as well as in the vernacular language 'Verlan' (as used by working-class racially marginalised people in France) to think 'from' the border. Highlighting how language works across (not just within) different registers and forms, the categories of 'non-standard' and 'standard', 'domination' and 'resistance' are destabilised. This provides the basis for re-centring Othered voices within a more relational co-creative ontology, by making the entanglement of discipline and resistance a space to think modernity from, rather than a space of interruption into modernity. Décolonisation et tournant esthétique dans les études internationales : pensée frontalière, co-création et voix [ABSTRACT FROM AUTHOR]

Will a desirable apparatus always return a desirable end? This short engagement expresses my hope for Karin M. Fierke's Snapshots from Home: Mind, Action, and Strategy in an Uncertain World (Bristol University Press, 2022). [ABSTRACT FROM AUTHOR]

This article investigates the influence of the Peace Corps' salient ideology in Peter Hessler's works focusing on modern China. As a volunteer of the third cohort of the Peace Corps in China, Hessler served in Sichuan province from 1996 to 1998. We argue that the ideological overtones of the Peace Corps programme significantly influence his representation of China and use his memoir River Town as an example. Applying the concepts of the cultural unconscious by Ming Dong Gu, as well as decoloniality, colonial matrix of power and border thinking by Walter Mignolo and Catherine Walsh, we show how Hessler's various actions in the memoir match the mission of the Peace Corps consciously and unconsciously. However, we also show that the narrative emits decoloniality through border thinking as Hessler eventually understands China and its different political culture and proceeds to recognise the shortcomings of American politics. While many enthusiasts of Hessler perceive his writings as challenging the dominant negative view of China in the Western mainstream media, we conclude that, from the perspective of the cultural unconscious, the Peace Corps volunteer's objective to spread American values far outweighed the Peace Corps' other mission of achieving a better understanding of other peoples on the part of the Americans. [ABSTRACT FROM AUTHOR]

The vulnerability of the Amazon has widely increased with the COVID-19 global pandemic and with the dismantlement of environmental protection policies in Brazil during the Bolsonaro administration. By contrast, local initiatives focusing on sustainable production, conservation, enhancing local people's quality of life, and supporting a more inclusive economy have emerged throughout the region and are building resilience in face of these disruptions. They represent seeds for transformation towards more sustainable trajectories from the ground up. In this context, women play a significant role, but their actions and voices are poorly understood, studied, or even considered. In this article, we use a novel approach to engage and highlight women's experiences by connecting decolonial and process-relational perspectives. Decolonial and process-relational thinking are closely linked in many ways, including in that they embrace difference as a mode of experiencing social-ecological relations. One particular aspect of this link is the shared focus on liminal thinking or thinking from the borders, what we call 'betweenness'. In our decolonial praxis, we highlight women's perspectives on their particular and diverse ways of life in the Amazon as they confront diverse pressures. To this end, we collaborated with 39 women from Santarém and neighboring towns in western Pará through participant observation, semi-structured interviews and facilitated dialogues. We discuss their perspectives on regional transformation, particularly the expansion of large-scale agribusiness around rural communities, and their understanding and responses to these changes. We reflect on the mutual learning experience resulting from the transdisciplinary engagement between researchers and collaborators. [ABSTRACT FROM AUTHOR]

Over the past two decades, extravagant examples of architecture in the Bolivian city of El Alto have attracted the world's attention and generated controversy amongst architectural critics. Analysis of their aesthetics, construction and functional characteristics allows us to extract, from this specific and geographically delimited case, general considerations regarding architectural production in Latin America. This article focuses on architecture to reflect on sociological, anthropological, and historical concepts, such as the border condition, contemporary forms of identity development and opportunities and constraints linked to political and cultural action.

ABSTRACTThe vulnerability of the Amazon has widely increased with the COVID-19 global pandemic and with the dismantlement of environmental protection policies in Brazil during the Bolsonaro administration. By contrast, local initiatives focusing on sustainable production, conservation, enhancing local people’s quality of life, and supporting a more inclusive economy have emerged throughout the region and are building resilience in face of these disruptions. They represent seeds for transformation towards more sustainable trajectories from the ground up. In this context, women play a significant role, but their actions and voices are poorly understood, studied, or even considered. In this article, we use a novel approach to engage and highlight women’s experiences by connecting decolonial and process-relational perspectives. Decolonial and process-relational thinking are closely linked in many ways, including in that they embrace difference as a mode of experiencing social-ecological relations. One particular aspect of this link is the shared focus on liminal thinking or thinking from the borders, what we call ‘betweenness’. In our decolonial praxis, we highlight women’s perspectives on their particular and diverse ways of life in the Amazon as they confront diverse pressures. To this end, we collaborated with 39 women from Santarém and neighboring towns in western Pará through participant observation, semi-structured interviews and facilitated dialogues. We discuss their perspectives on regional transformation, particularly the expansion of large-scale agribusiness around rural communities, and their understanding and responses to these changes. We reflect on the mutual learning experience resulting from the transdisciplinary engagement between researchers and collaborators.

Drawing on life stories and classroom observations, this qualitative study examined how six bilingual maestras enacted and embodied critical biliteracies through bilanguaging love. These maestras were born, raised, and now teach bilingual education on the Texas–Mexico border. Their stories revealed contradictory and complex beliefs about literacy learning in Spanish and English, demonstrating how critical biliteracies teach children to read and write through the concept of bilanguaging love, a way of living between languages and epistemologies. Using qualitative methods like convivios and pláticas, rooted in other subaltern knowledges, the maestras articulated the nuanced realties of literacy learning. This study grounds critical biliteracies in border theories as a way of reading and writing the word and world. [ABSTRACT FROM AUTHOR]

Postcolonial theory is gradually entering the research arsenal of international relations, although it is not yet widely represented in modern international political science. The importance of mastering the tools and techniques of this paradigm or a set of relatively close paradigms is associated both with the gradual rejection of the Eurocentric vision of global and regional political history, as well as the identification of spatial and temporal features of theorizing on international issues. In this regard, it is necessary to identify the internal potential of postcolonial theory and those ontological, epistemological and methodological foundations of this theory, which will allow more concrete application of its concepts, interpretations and causalities to international realities. That is why the article attempts to single out the basic types of the postcolonial theory of international relations while revealing their key methodological principles and assessing the originality of the object and purpose of the study. On the basis of the interpretivist principles of the analysis of theories, the author reconstructs the key ontological and epistemological foundations and features of the interpretation of causal relationships in postcolonial way of thinking. The article highlights two main types of postcolonial theory - Postcolonialism of difference and Postcolonialism of interdependence. Despite the similarity in the basic desire to liberate scientific discourse from the techniques and concepts of Eurocentric science, these types of postcolonial thinking differ in the degree of willingness to break ties with the colonial past, in the requirements for the final result of the study, and also in the appreciation of space and social time in theorizing per se. Based on the identified types of postcolonial theory, the author proposes the trajectories of interaction of the theory with other schools of research in international relations, and also identifies geographically limits of these types. Thus, the article demonstrates porousness, analytical potential and adaptiveness of the discussed approaches that makes them more useful for the current IR studies.

Copyright of Dearq is the property of Universidad de los Andes 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 empirical study explores some of the effects of coloniality on social sciences research writing and publishing in the Arab World. The study investigates some aspects of the English for Research Publishing Purposes (ERPP) practices of Arabic-speaking academics who have English as an additional language (EAL) and Native English-speaking (NES) academics who write and publish about issues pertaining to the Arab World, from the Arab World. Employing qualitative interviews, this study examines the accounts of 11 EAL and 11 NES scholars in social sciences (SS) and science, technology, engineering and mathematic (STEM) disciplines about their ERPP practices. The study answers critical questions about the ERPP challenges EAL and NES academics face when writing about their local issues. The study's findings suggest that SS academics face significant challenges with epistemological dependency, discouraging border thinking, and managing the demands of disciplinary writing conventions. The study's accounts, from the Arab World, suggest how embracing border thinkers, who employ local and/or Western epistemic frameworks develops academic research and knowledge construction. The study's findings contribute essential considerations about the necessity of critically approaching the buzzing conversation on decolonization in ESP and ERPP scholarship by recognizing the experiences of EAL and NES scholars with decoloniality. • EAL and NES scholars face challenges with border thinking. • There are more salient challenges with coloniality and SS research. • The decoloniality 'hype' overlooks the ERPP experiences of EAL and NES scholars. • There is a need to critically understand decoloniality efforts in ESP scholarship. [ABSTRACT FROM AUTHOR]

Latin American universities have been subject to old and new forms of colonialism that act concurrently. Old forms of colonialism are based on a matrix of race and labour divisions that universities have inherited, reproduced, and reinforced. New forms of colonialism are attaching to global forces that promote a world class university model based on prestige, competition and international rankings. By means of both a bibliometric and a thematic analysis, this paper examines scholarly work on colonialism and internationalisation in Latin American universities and suggests that Latin American universities have developed both local and global-oriented mechanisms so as to deal with old and new forms of colonialism. Both mechanisms take place within universities although one is oriented to local actions, while the second has a more reflective nature. It is argued that both mechanisms are part of what has been called 'border thinking', that is collective and contesting narratives and actions that aim to dissolve colonial forces in the periphery. Although Latin American universities have been proactive in developing concrete initiatives to cope with older local forms of colonialism, a further task remains of promoting and instituting initiatives that confront the newer and global forms of academic colonialism. [ABSTRACT FROM AUTHOR]

Ana Castillo's So Far from God draws attention to the effects of global toxicity on female bodies as the characters of the novel fall victim to various forms of social, economic, and environmental injustice such as war, AIDS, cancer, and rape. This essay engages theories on decoloniality to illustrate how Castillo textualizes spiritual practices and alternative forms of knowledge to weave an epistemically disobedient narrative. By constructing Chicana figures who embody hybrid, subversive spiritualities enabled by the syncretic space of the US-Mexico border, Castillo offers avenues for liberation from colonial and patriarchal ideologies that are textualized as physical, sexual, and spiritual transformations. Notably, the characters who refuse to see the colonial difference are consumed by the colonial matrix of power, eventually falling victim to war and industrial toxicity. By weaving spirituality, curanderismo, and the supernatural into the lived experiences of the female characters in So Far , Castillo constructs Chicana subjectivities that enact body politics of knowledge and decolonial forms of being in the world. [ABSTRACT FROM AUTHOR]

This study aims to analyze the concept of territory as an indispensable knowledge for the resistance of rural peoples and traditional communities. Its epistemic basis is frontier thinking, and bibliographical and documentary research and interviews are its methodological bases. It analyzes how the devaluation of the territorial ties of other peoples conceal their importance, based on ethnic and racial differences, in the sense of interference in the production of knowledge. It highlights the importance of implanting the colonizer's dominant territoriality, anchored in the subjectivity of land as a commodity, for the coloniality of nature. It seeks to elucidate the correlation between land management and coloniality and its interrelation with the mythical categories that revitalize the complex colonization of the imaginary of inferiorized peoples for their control. It analyzes concepts and examples that have anchored resistance in the opposite direction of coloniality, towards decoloniality or countercolonization. It highlights the importance of territory as an epistemic locus and points to the conceptual importance of territory as a basis for the resistance of diverse peoples and populations from the countryside in Latin America. [ABSTRACT FROM AUTHOR]

This paper is a work of autoethnography in which I (the author) observe critical practices that I and my colleague, Aisha, thought, said, and embodied during our tenure as the only Muslim Nostra Aetate Fellows at the St. Catherine Center for Interreligious Dialogue in the Vatican City, Italy. The paper focuses on our survival strategies that took on an interreligious and anti-patriarchal character within our interreligious, Muslim–Christian encounters. The framework of border thinking, as theorized by Maria Lugones and Gloria Anzaldúa, and the concept of emerging rituals proposed by Ronald Grimes, will serve as analytical tools to understand our practices. I argue that our embodied thoughts and practices, as seen from the lenses of emerging rituals and border thinking, represent an anti-patriarchal, interreligious epistemology that questions and deconstructs the hegemonic presence of patriarchal Catholic praxis around us within that specific context. [ABSTRACT FROM AUTHOR]

Copyright of Revista Pauta Geral is the property of Revista Pauta Geral 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.)

Border thinking is a de-colonial strategy that interrogates epistemic and biopolitical aspects of borders, and examines everyday bordering practices. Harrington and Hampton (2024) have recently argued for its utility for understanding national borders in health law. While border thinking has been traditionally used to interrogate national and geographical boundaries, I propose that border thinking can also be productive for understanding jurisdictional borders that co-exist within a national territory. Examining the complex and contested border between mental health and capacity law, I argue that jurisdictional borders, like national ones, are historically contingent, built on unstable epistemologies, and rooted in the politics of belonging. Focusing in particular on the situation of autistic people and people with intellectual disabilities, I show how the border between mental health and capacity law is rooted in stigma and stereotypes, with devastating biopolitical effects for those who are legally and materially stuck in a jurisdictional borderland between these regimes. I critique current proposals for reforming this border, as reinforcing these stigmas and stereotypes whilst failing to address the material needs and structural exclusion faced by disabled people., Competing Interests: Declaration of competing interest None., (Crown Copyright © 2024. Published by Elsevier Ltd. All rights reserved.)

In our neoliberal contexts, where, once again, fascism without masks is becoming fashionable and the nationalist model of the nuclear, white and heterosexual family has returned, it is essential to ask ourselves about the importance of inventing and recovering other lexicons to reactivate the historical memory of our lesbian, and racialized, queer/cuir resistance. In this sense, recovering the voices of Chicana lesbian feminists is essential to weave a historical memory of resistance in the new frontiers of gender, sexuality, and racism. Therefore, this article focuses on the review and analysis of some texts by the bicultural, transborder, Chicana, lesbian poet, Cherríe Moraga, in which we are shown a visionary and complex perspective with features of what we would later know as a decolonial and transfeminist perspective.

alys longley (Aotearoa/New Zealand) and Francisco González Castro (Chile) went to begin an article 'discussing critical theory in a series of specific artworks, seeing critical theory as both a colonial enterprise and a tool for resistance to extractive, neoliberal power plays.' They began by discussing specific artworks and ideas of critical theory. In the process of doing this, however, their conversations kept returning to their methodologies around knowledge creation - and, it seemed to them, that to (attempt to) resist an extractive, neoliberal approach to co-authorship, they needed to move their focus to principles underpinning their collaboration itself, to questions around international collaboration and how understanding can move in creative-critical research. Of course, the university is a powerful arm of what Walter Mignolo calls 'the colonial matrix of power,' and, as they considered how they could orient with the Global South as authors from Chile and Aotearoa/New Zealand, both with an interest in contemporary performance art and geopolitics, they found it vital to explore the labour of writing itself, as a form of cultural production that is laden with values, politics and the movement of both power and care. As two artist-academics coming to find a critical language-in-common, whose collaboration began with collaborating on artwork, the way in which trust, motivation, language, listening, practices of time and recognition of cultural distance played out in this project were pivotal in their approach to methodology and critical work. In the commitment to working with a South-South orientation across the Pacific Ocean, this article has transformed into a manifesto of shambolic form, which proposes a set of conditions, provocations, and principles for beginning to approach artistic research in relation to the Global South and critical theory. This article is in three parts. Part One is an introduction to our collaboration and the project that underpins this article. Part Two presents our shambolic manifesto, including discussion of key principles. Part Three presents an attempt to provide a concrete instantiation of our manifesto in a (series of) writing experiments engaging art making and the Global South, friendship, collaboration, and the movement of critical theory in our creative work. [ABSTRACT FROM AUTHOR]

Post-colonial Portuguese literature published since 1974 has obscured the trauma of the colonised. In the context of Portuguese prose fiction published since the beginning of the second decade of the present millennium, authors of African descent follow on from the generation that brought about the African liberations. However, due to the years of political and economic instability that followed in the former colonies, these writers became part of the African-heritage diaspora that has grown up in Portugal. As such, they form the visible face of the post-colonial cultural entanglement that was produced by colonialism. Djaimilia Pereira de Almeida, the author of As Telefones (The Telephones, 2020), the novel that is the focus of this article, provides an example of African-heritage writing and lived experience that has points of reference in Portuguese and Angolan cultures alike. This article argues that Portuguese prose fiction by authors of African descent destabilises cartographical imaginaries to reflect on the cultural complexity of the lived experience of people of African descent, contributing to a polyphony that has been absent from collective memory in the public space, and consequently creating possibilities for historical reparation. This article maintains that, on the one hand, As Telefones decolonises the experience of loss that literature published after 1974 has associated not only with the memory and experience of the coloniser's body, but also and significantly, with the feeling of saudade (nostalgia or longing) that is so central to Portuguese culture; on the other, it argues that the narrative focus on the telephone as the sole means of transmission of post-memory introduces a rupture in Portuguese literary convention -- in which writing is a privileged witness -- by endorsing the orality that feeds into the origins of African literatures. [ABSTRACT FROM AUTHOR]

Copyright of Knjiženstvo is the property of University of Belgrade, Faculty of Philology 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 discusses the possibilities that Viveiros de Castro's concept of Amerindian perspectivism offers to Organizational Studies. Oswald de Andrdade's Anthropophagous Manifesto is the guiding thread of our investigation. Amerindian perspectivism suggests a reflexive shift to the position occupied by the object of inquiry which thus becomes the subject from which we must question our own premises. What matters is knowing how our subject / former object perceives our categories / concepts created to describe it. For Viveiros de Castro, the reflexive displacement should occur considering an intentional equivocity. Therefore, we must reflect on the consequences that our onto-epistemological choices will have on our research from the Other's point of view. The concepts of reflexive displacement and intentional equivocity have much to contribute to the construction of the other in EOR and to the concept of border thinking in decolonial studies.

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

How are contemporary philosophies of history articulated in resistance to the long legacies of colonial rule and practice that continue to shape presuppositions of knowledge? By foregrounding the performative dimension of modes of historical narration, this article considers how practices of engagement with alterity can be conceptualized as constituting new spaces of encounter. The "whoever" invoked in this article's title is presented as a site of indeterminate identity, the futural antidote to an epistemic regime, and the addressee of a question that is as much about what we might become as what we have been. Exploring versions of this figure in the work of Walter Mignolo, Ariella Azoulay, and Judith Butler, the article demonstrates how these theorists all problematize the presumptive universality of the West, and the historically established status quo that underpins it, without adopting in its stead a naive or merely fragmented account of difference. Each approach to the politics of knowledge considered here suggests a way of capturing the significance of the performative and mediated space of separation and relatedness between "same" and "other" as potential sites for decolonizing history, and each seeks to activate the interference and disturbance of the "exteriorities" at once produced and repressed as aspects of the institution of a "center" or "origin." The theorists I discuss variably describe such exteriorities via the resources of "border thinking" (Mignolo), "potential history" (Azoulay), and the "exilic" (Butler) and provide means not only to acknowledge histories of oppression but to imagine a transformative politics premised on these vital interventions. [ABSTRACT FROM AUTHOR]

Copyright of Index: Revista de Arte Contemporaneo is the property of Pontificia Universidad Catolica del Ecuador 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 paper is a work of autoethnography in which I (the author) observe critical practices that I and my colleague, Aisha, thought, said, and embodied during our tenure as the only Muslim Nostra Aetate Fellows at the St. Catherine Center for Interreligious Dialogue in the Vatican City, Italy. The paper focuses on our survival strategies that took on an interreligious and anti-patriarchal character within our interreligious, Muslim–Christian encounters. The framework of border thinking, as theorized by Maria Lugones and Gloria Anzaldúa, and the concept of emerging rituals proposed by Ronald Grimes, will serve as analytical tools to understand our practices. I argue that our embodied thoughts and practices, as seen from the lenses of emerging rituals and border thinking, represent an anti-patriarchal, interreligious epistemology that questions and deconstructs the hegemonic presence of patriarchal Catholic praxis around us within that specific context.

This contribution focuses on the specific Islamic authority figures that have been incorporated as 'key figures' in Belgian deradicalisation policies since 2015, in order to formulate a theological counter discourse. It asks firstly how these Muslim authority figures differentiate their position as 'non-state' actors manoeuvring a space of negotiation in secular power structures. Secondly, the contribution reflects on how they negotiate what Talal Asad has called 'the secular episteme' in their formulation of a theological counternarrative, as well as on how this relates to processes of ethical self-making and 'apt' authority formation. Rather than considering them as docile agents of the secular sovereign state, the concept of 'border thinking' is used to value the inter- and intra-traditional situatedness from where they attempt to renegotiate the horizons of expectations subscribed in hegemonic secularism. [ABSTRACT FROM AUTHOR]

This article draws attention to how management scholars "the outsiders within" who are structurally positioned within the academies of dominant powers might negotiate the complexities of producing a locally rooted and meaningful knowledge, emancipated from the U.S. hegemony while carrying organization studies in Arab countries. Drawing upon my different ethnographic journeys as a researcher, brought up in an Arab country with a Francophone intellectual mindset and studying Arab management practices, I will discuss both the potential for and the difficulties of critical engagement with a decolonizing management research agenda. Then, and building on critical border thinking tradition, I will propose the Egyptian term "Fahlawa" as a metaphor for better describing the challenges of a decolonizing research practice that privileges contestation and perpetual bricolage over formal and universal design. Finally, I will conclude by highlighting the potential of "Fahlawa" as a survival/resistance practice to theorize what is unthought and invisible in management literature and to build situated knowledge less organized by U.S. domination. [ABSTRACT FROM AUTHOR]

Copyright of Ñawi: Arte, Diseño y Comunicación is the property of Escuela Superior Politecnica del Litoral 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 paper extends the boundary-crossing framework in research-practice partnership (RPP) scholarship to engage with Border and Critical Race scholarship to complicate how learning and knowledge are interactionally forged in RPPs. I highlight how boundary-crossing entails more than navigating cultural, professional and organizational differences and is shaped by the complex borderlands from which RPP actors make meaning. I suggest that a border-crossing framework allows researchers and practitioners to begin with the premise that "collective knowledge" is always-already fractured and that the possibility of consensus in RPPs is always-already a tenuous construction. I draw on data from a two-year ethnographic case study of an RPP to ask the following question: How does onto-epistemological difference impact RPP actors' boundary-crossing interactions and encounters? Using critical discourse and conversation analysis, I examine participants' talk-in-interaction in a focus group discussion to better understand how learning occurs and knowledge is constructed between RPP actors – three teachers and a university researcher, in this case. Ultimately, I show that the group's norms of interaction compelled participants to corral each other's talk towards agreement, constructing the impression of shared meaning-making and consensus even in its absence. • In RPP boundary-crossing practices, norms of interaction can compel actors to agree with one another, even in the absence of agreement. • Tendency towards agreement can discipline and marginalize expressions of onto-epistemological difference. • Critical discourse and conversation analysis illuminate how interactional dynamics influence learning and knowledge construction in RPPs. • A border-crossing framework interrogates the practices and norms that guide interactions, learning, and knowledge construction in RPPs. [ABSTRACT FROM AUTHOR]

This is a personal reflection, upon reading the articles in this special issue, on race, nationality and language from a Manchu-Chinese immigrant in the UK's perspective. Through a number of personal stories, I discuss my own experiences with Chineseness on the margins. I also want to explore ways of taking the discussion and research forward in future studies. • A personal reflection on race, nationality and language. • Experiences of Chinese on the margins. • Manchu-Chinese, Korean from China, and other transnationals. • Diasporic imagination and border thinking. [ABSTRACT FROM AUTHOR]

The aim of this article is contributing to a great variety of theoretical perspectives and empirical settings to generate cumulative evidence about the influence of historical legacies and organizational ability for managing the past. In a continuation of critical perspectives that challenges the dominance of Anglo-Saxon onto-epistemologies in management and organization studies (MOS), we conducted an empirical study on a multinational airline company whose past successes depended on the North/South, Anglo/Latin American borderlands. We analyzed the grand narratives of Pan American Airways’ (PAA) corporate archival material to determine its dominant discourses about people from Latin America. Based on the three themes of politics, economics, and culture, we present three grand narratives, or official stories, that we argue summaries PAA storytelling about Latin America between 1927 and 1960. Following decolonial feminism, we aim to recontextualize the past and the hegemonic storytelling embedded in PAA’s grand narratives.

This article explores theoretical responses to the living structures of dominance and subordination within modern postcolonial societies, highlighting racialised international students' experiences within Australian universities. Drawing on coloniality of power and border thinking, it seeks to address ethical responsibilities for social work and human service educators from the author's positioning as a non-Western immigrant 'Other', and experience of belonging as an educator of future social work and human service practitioners in Australia. Utilising autoethnographic and qualitative study, the article offers great insight into the systemic nature of discrimination in Australian tertiary education institutions. It suggests a need for critical, self-reflexive awareness about the legacies of colonialism and hegemonic whiteness to permeate social work and human service profession and education. This article, thus, enables decolonising minds, securing informed understanding, and initiating a shift in the way non-white (and non-Western) racialised international social work students are seen, constructed, and understood in contemporary Australian (Western) societies. [ABSTRACT FROM AUTHOR]

The aim of this article is contributing to a great variety of theoretical perspectives and empirical settings to generate cumulative evidence about the influence of historical legacies and organizational ability for managing the past. In a continuation of critical perspectives that challenges the dominance of Anglo-Saxon onto-epistemologies in management and organization studies (MOS), we conducted an empirical study on a multinational airline company whose past successes depended on the North/South, Anglo/Latin American borderlands. We analyzed the grand narratives of Pan American Airways' (PAA) corporate archival material to determine its dominant discourses about people from Latin America. Based on the three themes of politics, economics, and culture, we present three grand narratives, or official stories, that we argue summaries PAA storytelling about Latin America between 1927 and 1960. Following decolonial feminism, we aim to recontextualize the past and the hegemonic storytelling embedded in PAA's grand narratives. [ABSTRACT FROM AUTHOR]

In the context of global curriculum transformation and from a global South perspective, this article explores the imposed and self-created borders that continue to “discipline” us into reproducing scholarly processes, practices, and traditions that privilege dominant forms of knowledge making and knowing in teaching and learning. Drawing on Africa as a case study to explore a framework for thinking outside borders, the author invites the reader to embrace a global social imagination that disrupts and transcends the epistemic, social, and cultural borders designed to produce knowledge that is ahistorical and decontextualized. Using a social mapping of how we thrive on neatly delineated borders that detach the known from the knower by marginalizing or delegitimizing knowledges of the Other, this article, which draws on an earlier version presented as a keynote at the 16th annual conference of the International Society for the Scholarship of Teaching and Learning in Atlanta, Georgia, USA, presents a theory of change geared toward borderless, decolonized, socially just, and inclusive pedagogy and scholarship.

Esse ensaio discorre sobre as possibilidades que o conceito de perspectivismo ameríndio de Viveiros de Castro oferece aos Estudos Organizacionais. O "Manifesto antropófago" de Oswald de Andrade é o fio condutor de nossa investigação. O perspectivismo ameríndio sugere um deslocamento reflexivo para a posição ocupada pelo objeto de investigação que, assim, se torna o sujeito a partir do qual devemos questionar nossas próprias premissas. O que importa saber é como nosso sujeito/ex-objeto percebe nossas categorias/conceitos criadas para descrevê-lo. Para Viveiros de Castro, o deslocamento reflexivo deve ocorrer considerado-se uma equivocidade intencional. Portanto, devemos refletir sobre as consequências que nossas escolhas ontoepistemológicas terão sobre nossa pesquisa a partir do ponto de vista do Outro. Os conceitos de deslocamento reflexivo e equivocidade intencional têm muito a contribuir com a construção do Outro em EOR e com o conceito de border thinking nos estudos decolonais.

Debates about globalization and development underline global interconnectedness, although from mainly linear modernist economic perspectives. They divide the world into »developed« and »underdeveloped« regions, subordinating social change to economic progress. Social change is absorbed as something natural, ignoring the historic conditions under which »development« takes place. Concurrently, the dissolution of cultural self-conceptions plays an increasingly important role in intercultural philosophy. It claims that social change has always something to do with the threatening experiences of alienation as well as power interests and inequalities driving it. Critical development theories show the alienation of »development« from the radical social changes needed to transform the postcolonial conditions of globalization. Both intercultural philosophy and critical development theory confront this situation with their own disciplinary positionality, initiating the notion of border thinking. [ABSTRACT FROM AUTHOR]