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AbstractThe essay reviews Charles L. Briggs’s book “Incommunicable: Towards Communicative justice in health and medicine”. Through critical reading and drawing on psychoanalysis and anthropological phenomenology, the essay review examines the different and distinct ways incommunicabilities develop and take form in the text, along with their productive effects. For this, the articulation between affections, body and words is traced. Special importance is given to the scholar’s proposal of incommunicability-free zones and their relationship with justice in Health. Finally, it draws on decolonial feminist theory, specifically that of María Lugones, to articulate coloniality and gender as indissociable processes to stress a comment/question on the book what effects will have in Charles L. Briggs’s argument to include race-gender as a foundational ground of coloniality? And how will it reframe health/communicative equity and justice? [ABSTRACT FROM AUTHOR]

What does it mean to decolonize or undiscipline the anthropology museum? What happens when the museum is confronted by Indigenous and descendant communities who demand an ethic of care rooted in relational ontologies and epistemologies? This article features Indigenous creativity as it has disrupted 'business as usual' in anthropology museums. This is primarily evidenced by Fork Peck Tribes who confronted the University of Montana to enact a long-overdue repatriation. Additional examples from The Metropolitan Museum of Art and Peabody Museum of Archaeology and Ethnology at Harvard demonstrate diverse expressions of relationality among Indigenous and descendant communities. These interventions are analyzed through Critical Indigenous Theory to specify the ways in which Indigenous religious traditions refuse the narratives and norms of settler colonial knowledge production and undermine the imperial museological practices of preservation. Instead, relationality is prioritized in the caretaking of and connection with more-than-human entities and materials in the museum. This article emphasizes relationality and repatriation as religious acts that challenge assumptions embedded in imperial and settler colonial approaches to history and science. From various social locations and through multiple strategies, we see the active undisciplining of the museum by Indigenous and descendant communities. [ABSTRACT FROM AUTHOR]

This article examines how contemporary capitalism and Christian thought commodify the future through the lens of debt. Drawing on decolonial perspectives, it situates this commodification within the broader colonial matrix of power, arguing that both capitalist and Christian theological approaches to the future perpetuate systems of exploitation and control. This examination uncovers surprising parallels between economic and theological realms, challenging traditional separations between these domains. This work is organized in three parts. The first section explores three key economic mechanisms—futures markets, debt instruments, and retirement plans and pensions—to demonstrate how contemporary capitalism transforms the future into a tradable commodity. The second section analyzes how Christian economic theology, particularly through the doctrine of salvation, might have constructed the future as an asset/commodity using notions of debt. The third and final section proposes the Andean concept of Pachakuti as a potential framework for reimagining the future beyond the logic of commodification and debt. This interdisciplinary study calls for a critical examination of the profound connection between capitalism's exploitation of the future and the way economic Christian thinking has influenced our understanding of it. This study contributes to ongoing discussions in economic theology, decolonial theory, and critical examinations of capitalism's impact on temporal conceptualizations. [ABSTRACT FROM AUTHOR]

The roots of ancestral legacy persist entangled with the currents of modern globalisation. While the global tourism market promotes corporate ventures and international travel, rural and Indigenous communities confront the challenge of adapting amidst hegemonic influences. In coastal communities of Ecuador, the juxtaposition of pre-colonial belonging and contemporary tourism development exemplifies this tension. Drawing on decolonial perspectives, this paper investigates how rural Indigenous communities on the Pacific coast of Ecuador have navigated their tourism ventures, negotiating notions of private property, access to credit, and business administration formalities, while upholding traditional Indigenous values and collective land property needs—what we term decolonial practices of local tourism. Moreover, the emergence of proximity tourism offers a promising avenue for advancing decolonial practices within the global tourism market, prioritising geographical and cultural closeness over conventional distance-focused approaches. Employing a collaborative approach, the research integrates Indigenous methodologies with conventional research methods, bridging diverse backgrounds within the research team, including academia, consultancy, and Indigenous leadership. The analysis underscores the pivotal role of collective land ownership in preserving cultural identity and fostering resistance to capitalist encroachments. The study concludes with a call to amplify Indigenous voices, cultivate solidarity, and advocate for more inclusive and equitable approaches to tourism development. This imperative stems from the need to decolonise and promote culturally sensitive local tourism practices, urging a reconfiguration of the tourism industry towards a more equitable and respectful engagement with Indigenous communities. [ABSTRACT FROM AUTHOR]

Fostering cross-cultural learning is an important component in social work education in Australia. However, cross-cultural learning competencies are often criticized for lacking meaningful engagement with effective decolonial processes. Drawing on a postcolonial perspective, this paper offers a theoretical critique of pedagogical practices that create, sustain, and reinforce racial hierarchy in cross-cultural learning. These practices are discussed within the notions of tokenistic inclusion and racialized nudity that illustrate deficit models of cultural engagement. The paper is underpinned by the argument that a broadly defined and uncritically designed cross-cultural teaching and learning experience runs the risk of perpetuating white supremacy and dominance in social work education. By critiquing tokenistic cross-cultural pedagogical practices, this paper advocates for a re-orientation of social work education where a decolonial approach to knowledge production is embraced within curriculum design with a prioritized focus on the intersection of whiteness and racism. [ABSTRACT FROM AUTHOR]

This essay is split into two thought experiments. The first will be to diffract ressentiment through the works of Gloria Anzaldúa and Édouard Glissant. I will create a bridge with decolonial thought by interpreting Anzaldúa's concept of the nopal de castilla and mestiza consciousness through the interpretive lens of ressentiment to show the affinity that exists between the work of Anzaldúa and Nietzsche. I then look at ressentiment through some of the concepts Glissant offers in the Poetics of Relation. I argue that ressentiment resists the creolization of identity and culture, and that Glissant's demand for the right to opacity for all signals the overcoming of ressentiment. The second experiment diffracts ressentiment through Eduardo Viveiros de Castro's Cannibal Metaphysics , beginning with an analysis of the most relevant points of that text for our discussion, then putting our diffracted ressentiment in conversation with the Brazilian anthropologist's post-structural interpretation of Amerindian perspectivism. [ABSTRACT FROM AUTHOR]

A global movement toward disaster resilience seeks to reconceptualize societal response to shock. Yet, despite disaster resilience's interdisciplinary and collaborative components, some contemporary scholarship argues the praxis may subjugate and harm stakeholders. Seeking clarity regarding the decolonial and critical perspectives contesting Eurocentric disaster resilience, our article employs a thematic analysis to examine how disaster resilience may enshrine systemic problems of inequity and subjugation. Our findings offer new ideas to challenge dominant understanding of disaster resilience, creating a typology of overlapping characteristics and outcomes. [ABSTRACT FROM AUTHOR]

This article critically examines the intersections of translanguaging, raciolinguistics, and curriculum studies within the context of Latin America. It interrogates how dominant discourses and practices perpetuate coloniality and linguistic hierarchies in the region. Through an analysis of a special issue of the Journal of Curriculum and Pedagogy, the paper explores how emergent scholarship challenges the hegemony of Global English and disrupts colonial narratives embedded in national educational policies. By theorizing curriculum at the intersection of translanguaging, raciolinguistics, and sociopolitical contexts, this article advocates for a counter-curriculum that prioritizes the epistemic agency of historically excluded communities. Translanguaging practices emerge as a form of resistance, underscoring the role pedagogy plays in subverting dominant language ideologies. They challenge Eurocentric ways of knowing by advancing inclusive pedagogies rooted in local knowledges and linguistic diversity. Ultimately, the article advocates for a decolonial curriculum that prioritizes linguistic autonomy, cultural pluralism, and epistemic justice in Latin America and beyond. [ABSTRACT FROM AUTHOR]

This paper critically examines the intersections of Science, colonialism, and cartography in shaping perceptions of the ocean and its human-nature relationships. Drawing on Postcolonial Science and Technology Studies (PCSTS) and Decolonial Theory, it scrutinizes historical mapping practices, revealing how they perpetuated ontological hierarchies and controlled narratives of the ocean. Through archival research spanning from the Revolution to colonial exploration, the paper exposes how maps framed the ocean as a controllable entity, obscuring socio-cultural dimensions of biodiversity. Focusing on a case study in Northern Kwazulu-Natal, South Africa, the authors explore an Empatheatre mapping process, that challenges Western ontologies and promotes counter-hegemonic cartographic practices. Situating this within critical cartography and PCSTS literature, the paper reveals how colonial projects molded perceptions of oceanic space and influenced environmental governance. In the South African context, the ocean is haunted by a violent history of racial exclusion and ecological exploitation. Initiatives like Operation Phakisa's Blue Economy plan underscore the tension between economic growth and ecological sustainability, leading to rapid coastal developments. Marine Spatial Planning (MSP) emerges as a tool to reconcile these interests, yet its implementation raises questions about inclusivity and community participation. Introducing the Empatheatre method, characterized by a 'Call and Response' approach, the paper invites local communities to co-create maps reflecting their concerns and relationships with the ocean. Through attentive listening and collaborative storytelling, Empatheatre challenges traditional consultation methods, prioritizing meaningful engagement and collective meaning-making. Mapping in this context is not merely a static representation but a dynamic process of collective thinking and relationality. By foregrounding the social, cultural, and ecological context, Empatheatre's approach redefines the mapmaker-map relationship and empowers communities as active agents in shaping their narratives. The transformative potential of Empatheatre lies in its ability to shift power dynamics and foster empathy between diverse stakeholders. Through performative storytelling and visual representations, Empatheatre creates space for marginalized voices and alternative modes of knowledge transmission. In conclusion, this paper advocates for a decolonial approach to oceanic cartographies that acknowledges diverse ontologies and fosters inclusive governance structures. [ABSTRACT FROM AUTHOR]

This article aims to discuss, through the critical fabulation of Saidiya Hartman, the use of fabulation in the field of design history as a decolonizing methodological tool, as it challenges and problematizes notions of truth and neutrality in research and the boundaries of scientific writing. Assuming that all writing, even that which claims to be committed to reality, has elements of fiction, I argue that researchers in design can engage in writing that, with historical rigor, utilizes imagination not as a means of falsification but as a materialization of what is suggested in documents but escapes the possibility of verification. I conclude that fabulation can be employed as a means to imagine alternative occurrences, as a way to speculate on what cannot be answered through archival materials, and as a tactic for democratizing academic discourse. [ABSTRACT FROM AUTHOR]

Raising timely and urgent questions about the forms, scope and boundaries of religious authority and practice, this article offers novel ways for the study of secularities and secularisms in contemporary African societies. In recent scholarly debates on secularity, Africa has been marginal. Part of the reason, it was suggested was that African ways of being in, and knowing, the world lay outside the religious-secular divide. We contest such positions. Secularism was clearly part of modernists colonial ideologies that called for the eradication of African beliefs described as backward and irrational. We find that the colonial encounter had a powerful historical impact, essentializing and othering African societies as marked by holistic indigenous cultures rather than differentiated religions. We suggest that the complex interplay of different African and European cultures has simultaneously shaped the social construction and historical development of multiple secularities. We propose that the concept of multiple secularities provides creative avenues to rethink religion, political authority and belonging. We consider secularities as contested arrangements of religious and other spheres whose dynamics include processes of de-differentiation and de-secularization. [ABSTRACT FROM AUTHOR]

This work analyzes, from a decolonial perspective, a poetics of contemporary female Negritude. Where, the poem is proposed as a horizon for the reception and circulation of black diasporas, to expand the possibilities of approaching São Tomé and Afro-Brazilian literature in the classroom. As a corpus of analysis, we have "Voice - women" by Conceição Evaristo (2017) and "dark corner to the roots" by Conceição Lima (2006). Poems, whose lyrical, dramatic and symbolic dimension map a writing of the body and cross-border itineraries with distended poetic images, unveiling an intertextual, intercultural and intersemiotic mosaic of the voices of blackness today. To examine this issue, we adopted the reflections of Amâncio (2023) Ballestrin (2013) Bernd (2010), Candido (2006), Cosson (2009), Duarte (2011), Figueiredo (2013), Goulart (2022), Mignolo (2003) and Walsh (2013). Furthermore, didactic-methodological proposals emerge that address anti-racist education through Afro-descendant Literature, highlighting a lyrical self that weaves diasporas, memories, traditions and knowledge, giving a voice to black women in the family, social and literary sphere. [ABSTRACT FROM AUTHOR]

Background: Technical Vocational Education and Training (TVET) in South Africa is often viewed as the ‘Cinderella’ of higher education, with many matriculating students choosing mainstream universities instead. This preference stems from stigma and misconceptions that label TVET students – often from poorer working-class backgrounds – as less intelligent than their university peers. The lived experiences of students with physical and learning disabilities in these institutions are particularly underexplored. Objectives: This study aimed to illuminate the experiences of students with disabilities at five TVET colleges in Gauteng, South Africa. Method: Using a phenomenological approach, the study conducted story exercises and individual interviews with a convenience sample of 40 students with disabilities. Results: The findings reveal that TVET education predominantly serves black students from marginalised backgrounds, with students with disabilities facing significant barriers in accessing both the curriculum and the physical environments of the colleges. Despite numerous challenges, a resilient narrative emerged among these students, rooted in African traditional values. Conclusion: This article contributes to knowledge on disability inclusion in higher education by showcasing the challenges and resilience of students with disabilities in South Africa’s TVET system. Contribution: The study employed innovative methodologies, such as picture stories, to co-create knowledge with students living with disabilities.

This article aims to discuss, through the critical fabulation of Saidiya Hartman, the use of fabulation in the field of design history as a decolonizing methodological tool, as it challenges and problematizes notions of truth and neutrality in research and the boundaries of scientific writing. Assuming that all writing, even that which claims to be committed to reality, has elements of fiction, I argue that researchers in design can engage in writing that, with historical rigor, utilizes imagination not as a means of falsification but as a materialization of what is suggested in documents but escapes the possibility of verification. I conclude that fabulation can be employed as a means to imagine alternative occurrences, as a way to speculate on what cannot be answered through archival materials, and as a tactic for democratizing academic discourse.

This paper aims to read together Julietta Singh’s Unthinking Mastery and Suzanne Césaire’s The Great Camouflage in order to uncover the narrative spaces in Césaire’s work that can be fruitful for unthinking mastery. I identify four connected themes in Césaire’s work. Surrealism, rejection of doudou-ism and the natural disaster explicitly reject the construction of the Caribbean as one exoticized place and mechanisms of categorization. The only stable identity of the Caribbean is its instability. The figure of the plant-human adds to this and transcends the human/non-human dichotomy in a way that dismantles this central dichotomy altogether.

This essay reviews and builds upon Aníbal Quijano's contribution to decolonial theory to sketch out what I refer to as the geopolitics and coloniality of curriculum, broadly understood as an imperial doctrine and a pedagogical mode of domination aimed at producing a modern/colonial subjectivity. It argues that the geopolitics and coloniality of the curriculum reveal the relationship between geopolitical designs, colonialism, and curriculum, thereby contributing to the interrogation of how dominant ways of knowing are propagated discursively and pedagogically. The article focuses on how the geopolitics and coloniality of curriculum enable the reading, interpretation and unsettling of curricular discourses and pedagogical practices reproducing Euro‐Anglo‐American ways of being (ontological violence), individualist ways of knowing (epistemic violence) and racialised affective grammars. It concludes by gesturing towards ways to think, be, act, relate and do otherwise. [ABSTRACT FROM AUTHOR]

The American Psychological Association's resolutions on dismantling systemic racism represent a watershed moment in our discipline, yet confusion remains as to what it means to "dismantle" racism given psychology's emphasis on changing individual beliefs. This submission will review the tension between "idealist" interpretations of critical race theory emphasizing individual beliefs and "realist" perspectives contextualizing racism within political economic arrangements. Psychology's adoption of an "idealist" framework will be shown to privilege a neoliberal project emphasizing individual change and symbolic performances of racial justice instead of structural changes benefitting people of color's material existence. Drawing on a decolonial critique of racial capitalism, we propose an alternative framework to challenge our discipline to broaden its political imagination by supporting evidence-based policies to dismantle racism as a structural and political force. This includes universal policies to reduce racial and economic inequality and population-specific policies such as reparations for African Americans predicted to stimulate economic growth. Urgently, the decolonial lens challenges psychology to theorize racism not as a primarily individual phenomenon but a political force that divides and conquers while enriching white economic elites. To fulfill the promises of the American Psychological Association's resolutions, we must directly challenge the political economic interests that benefit from racism and contribute to the common good as a form of "loving care." Public Significance Statement: This article argues that psychology's focus on racism as an individual prejudice obfuscates how it benefits the wealthy. Understanding the intersection of race and class clarifies how policies that address racial and economic inequality strike at the root of racism by limiting the power of economic elites. This article proposes strategies and policies the field of psychology should support to fight against the material bases of racism. [ABSTRACT FROM AUTHOR]

Hierarchical views of the world such as the great chain of being have come under sustained critique in recent decades, and rightly so. They have justified not only the domination of non-human creatures but also the devaluation (via animalization/racialization) of many humans. The rejection of hierarchy and the great chain of being, however, does not require the rejection of the Christian Platonic theological vision upon which hierarchy is often based. In this paper, I argue that Christian Platonic theology has always been in tension with the great chain of being and is better suited to a non-hierarchical view of creaturely value. I then develop the ethical implications of this view in dialogue with both environmental and animal ethics and anti-racist and decolonial scholarship. [ABSTRACT FROM AUTHOR]

For decades, scholars from the Global North have written the disability script from their own perspective, writing it for persons with disabilities and for disability scholarship in the Global South. A mould has been broken and African scholars have now begun re-writing the script from their own perspectives and from the Global South's perspective. Using Decolonial Theory and the systematic review method, the paper is based on the work of Professor Tsitsi Chataika, which has impacted disability scholarship from an African context and from the Global South at large. The work contributes extensively to disability scholarship in terms of disability conception, disability theory, disability policy and inclusion of persons with disabilities in society and of students with disabilities in higher education in African countries. The scholar shifts the narrative from writing disability scholarship from the Global North to the South. [ABSTRACT FROM AUTHOR]

Criticism on the Eurocentric character of the concept of fashion has been raised already for almost four decades within fashion studies. Yet, the growing entanglement with globalization studies and postcolonial and decolonial theories has accelerated an epistemological turn within fashion studies. The epistemological turn not only fostered new research on the empirical level, it also challenged the theoretical framework of the discipline. Even the concept of fashion itself, entrenched as it is in modernization theories, has gradually come under attack. The concept of fashion has been held accountable for defining only 'modern' western fashion as its research object, while side-lining, even erasing, other 'traditional' sartorial systems. In order to redress the Eurocentric character of fashion theory and the exclusionary effects it engenders, fashion has been redefined as a 'universalism'. Although this view became quite mainstream, in its turn it also became gradually criticized. It has been rightly argued that redefining fashion as a universalism is only another way of re-inscribing fashion scholarship in the hegemonic western 'modern/colonial' way of knowledge production. Studying sartorial practices positioned outside the western capitalist fashion system through the lens of fashion obscures an understanding of their own specific characteristics. In this article, I will turn more specifically towards the question of which methodologies we can mobilize if we, scholars versed in western modern knowledges and modern knowledge production, are committed to a multiplicity of sartorial worlds in as well as outside 'the West'. The article proposes a hermeneutic–dialogical method of interpretation and translation as an epistemological as well as an ethical tool towards a more adequate understanding of 'other' ways of wearing, making, feeling, thinking of and living through clothes. Finally, this article offers a tentative analysis that shows what this dialogical approach might entail. [ABSTRACT FROM AUTHOR]

This essay draws on the author’s experience as founding editor of the videographic Journal of Embodied Research (JER), as well as their own artistic research practice and critical theories of embodiment and identity, to examine shifting relationships among the textual, the audiovisual, and the videographic. Addressing each term in sequence, the essay builds on the idea of embodied research, and the experience of developing a style guide for JER, to rethink the textual and the audiovisual in the context of the videographic. As the space of videographic thought becomes ever more fluid and all-encompassing, it is incumbent upon filmmakers of all kinds to critically reexamine the ways in which video remains entangled with bodies, places, and the still-powerful technology of the written word. To support such a reexamination, approaches to academic filmmaking and the video essay should be put in conversation with practices of embodied research.

This paper critically examines the intersections of Science, colonialism, and cartography in shaping perceptions of the ocean and its human-nature relationships. Drawing on Postcolonial Science and Technology Studies (PCSTS) and Decolonial Theory, it scrutinizes historical mapping practices, revealing how they perpetuated ontological hierarchies and controlled narratives of the ocean. Through archival research spanning from the Revolution to colonial exploration, the paper exposes how maps framed the ocean as a controllable entity, obscuring socio-cultural dimensions of biodiversity. Focusing on a case study in Northern Kwazulu-Natal, South Africa, the authors explore an Empatheatre mapping process, that challenges Western ontologies and promotes counter-hegemonic cartographic practices. Situating this within critical cartography and PCSTS literature, the paper reveals how colonial projects molded perceptions of oceanic space and influenced environmental governance. In the South African context, the ocean is haunted by a violent history of racial exclusion and ecological exploitation. Initiatives like Operation Phakisa’s Blue Economy plan underscore the tension between economic growth and ecological sustainability, leading to rapid coastal developments. Marine Spatial Planning (MSP) emerges as a tool to reconcile these interests, yet its implementation raises questions about inclusivity and community participation. Introducing the Empatheatre method, characterized by a ‘Call and Response’ approach, the paper invites local communities to co-create maps reflecting their concerns and relationships with the ocean. Through attentive listening and collaborative storytelling, Empatheatre challenges traditional consultation methods, prioritizing meaningful engagement and collective meaning-making. Mapping in this context is not merely a static representation but a dynamic process of collective thinking and relationality. By foregrounding the social, cultural, and ecological context, Empatheatre’s approach redefines the mapmaker-map relationship and empowers communities as active agents in shaping their narratives. The transformative potential of Empatheatre lies in its ability to shift power dynamics and foster empathy between diverse stakeholders. Through performative storytelling and visual representations, Empatheatre creates space for marginalized voices and alternative modes of knowledge transmission. In conclusion, this paper advocates for a decolonial approach to oceanic cartographies that acknowledges diverse ontologies and fosters inclusive governance structures.

This paper uses a case study to critically reflect on contemporary discourses in Norway connected to ethnic minority childhoods and children's rights to education and work. Based on a narrative interview with an ethnic minority girl, Sadja (aged 16), who is in state custody and lives with a foster family, we use a decolonial lens to explore the tensions in expectations and rights in her life and education. The tensions encountered are situated along three axes. The first axis illustrates tensions related to education, work, and responsibilities, as Sadja's family responsibilities are perceived by teachers and child welfare workers as preventing her from having "a proper childhood". The second axis explores tensions connected to independence, educational choice, and "belonging to the state", where Sadja experiences that being in state custody results in being unable to "follow her dream". The third axis reflects the tensions between parental expectations of "dreaming big" versus her surrounding environment's anticipation of her simply getting a job. In sum, Sadja's experiences suggest that contemporary Western discourses—such as individualism, self-autonomy, and children as human capital—paradoxically curtail the educational rights and trajectories of ethnic minority children in foster care in Norway in unforeseen and unfortunate ways. [ABSTRACT FROM AUTHOR]

To read this article, it is important to know that I am a transnational (but not transracial) adoptee and that my Taiwanese birth mother hoped my adoption would give me a "better" life in the United States. I present three interconnected arguments that introduce the concept of a nomencurriculum. The first argument is that my and others' names are infused with multiple ideologies and aspirations. Second, I contend that names are part of a lived curriculum. Lastly, I assert that names are an analytical lens that allows me to examine lived curricula that emerges from names and namings. I do so by studying my own three namings using AsianCrit and decolonial analyses as well as how each (my English given name, Cantonese given name, and Mandarin given/chosen name) represents attempts at assimilation, erasure, and reclamation, respectively. I use critical race archival analyses and rememory of documents from my own adoption case files from Taipei District Court, the Superior Court of California, and a family study of my parents—the only extant records of my namings. Through my examination of my lived and school curricula, I highlight the global contexts and power dynamics that impact students' self-knowledge and their resistance against official discourses. This article, then, elucidates the analytic possibility of a nomencurriculum, which contributes to the field of curriculum studies by considering the power of names and namings. The nomencurriculum provides a way for individuals to engage with their lived curricula within formalized educational spaces that tighten their senses of self and often reinforce state-sanctioned narratives. [ABSTRACT FROM AUTHOR]

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

This article explores entanglements of matter, space, and temporalities in shaping academic subjectivities in Norwegian higher education. Drawing on conversations with foreign women working at a major university, I explore the forces (re)producing what matters in academia, creating assumptions of who can be a real academic. Leaning on Karen Barad's (2010, 2017a, 2019) hauntology and Walter Mignolo's (2011) queering of temporality, this study elucidates how foreign women academics are entangled with the past through gendered and racialised hauntings and more-than-human discursive materialities, such as linear temporality and ideals of progress. Illustrating ways in which Othering are still enacted in the world of academia, I argue the necessity of rethinking institutions of higher education as spaces where westernised and patriarchal geopolitics of knowledge are reproduced. This study carries out a decolonial delinking of linear temporality towards the recognition of pluriversal experiences of now-time, expanding geopolitics of knowledge in Norwegian academia. [ABSTRACT FROM AUTHOR]

Much attention has been given in recent years to how the OECD promotes a neoliberal, marketised vision of education. There has been less focus, however, on how the OECD also offers a neocolonial vision of education, which promotes the epistemologies of the Global North at the expense of those of the Global South. This article contributes to this latter kind of critique through a decolonial analysis of the OECD's new policy framework for the compulsory schooling sector – the Learning Compass 2030. Drawing on the work of the Latin American Grupo Modernidad/Colonialidad and that of Boaventura de Sousa Santos, it argues the Learning Compass's drive to 'modernise' education worldwide unavoidably exists alongside a colonising impulse which denies the viability of non-western epistemological positions. This will be shown through an analysis of those parts of the Learning Compass which are focused on what knowledge students should acquire in the 21st century. [ABSTRACT FROM AUTHOR]

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Literacy scholars have pointed out the neoliberal co-opting of literacy and language learning, specially when English is often promoted as the language of progress by the English language teaching industry and educational policies worldwide. This utilitarian discourse on English language learning has been passively accepted and reinforced by governments, policy makers, educators, and society in general. Such positioning not only furthers neoliberal values of competition and individualism, but also perpetuates Western ideas of development that have proven to be detrimental for our planet. Scholars in the field of Education have acknowledged the necessity of prioritizing indigenous epistemologies to transform education. Thus, in this article I introduce the ‘Pluriversal literacies’, a decolonial framework which conceptualizes literacies as relational, land-based, and multisentient practices, such as weaving plants, constructed within communities and their territories. I argue that this framework may facilitate the transformation of English language teaching, especially in foreign language contexts, by centering and valuing the knowledges, cultures, and literacies of non-dominant learners.

This literature review examines how the theoretical perspectives aligned to the sociopolitical turn in mathematics inform social justice mathematics education. While existing literature has established the importance of social justice frameworks informed by critical theory, there has been limited exploration of critical race theory, poststructuralism and feminist theory, perspectives that offer a broader and more complex understanding of the social and political. After examining how these perspectives contribute to social justice mathematics, we explore the potential contributions of decolonial theory, particularly the way it unsettles accepted notions of social justice. By drawing and building on the sociopolitical turn in mathematics education, this article argues that decolonial thought can also assist in reimagining social justice mathematics education theoretically, methodologically and pedagogically. Ultimately, the article argues that there is no social justice without cognitive/epistemic and ontological justice, meaning that social justice loses ethical and political weight when modernity’s violent epistemic and ontological foundations are not questioned by social justice mathematics education research.

Since the turn of the millennium, the concept of the Rights of Nature has been discussed as a way to both preserve the environment and protect the rights of indigenous communities. As it turns out, the Rights of Nature more often than not also have the potential to further disadvantage indigenous communities in favour of Western conceptions of the preservation of nature and economic growth. In spite of this dire outlook, indigenous advocacy for the Rights of Nature becomes ever more intense. By examining the efforts of the indigenous communities living alongside Martuwarra Fitzroy River, Western Australia, this paper seeks to both understand the shortcomings of Western legal thought and the way indigenous people address them.

The city of Rio de Janeiro (Brazil) has various socially and historically marginalized areas, such as peripheral neighborhoods and favelas, which lack traditional leisure and cultural spaces. These areas are often seen as subaltern, neglected by the state, and not sufficiently contemplated in public policies. Consequently, local inhabitants frequently have to come up with improvised solutions, using their own resources to design and build sociocultural spaces. While much has been written about the practice of self-building in favelas, not enough research has been done from the urban planning/urban studies perspective pairing this practice with the decolonial theory hailing from South America. This article aims to frame the collective self-building of sociocultural spaces in favelas as a type of “insubordinate planning.” The concept of “insubordinate planning” is suggested here as part of a broader decolonial toolbox, regularly used by marginalized urban communities to persist and ensure their right to the city. To illustrate the connection between self-building, sociocultural spaces, insubordinate planning, and decolonial theory, the case study of the Sitiê Park in the Vidigal Favela is presented. This study was conducted through ethnography for a year and proves that decolonial principles are intrinsic to favela dwellers when it comes to building persistent spaces.

Jasbir K. Puar and Dima Srouji build upon their respective work in architecture, visual art and decolonial theory to produce a collaborative examination of colonial pathologies for Sharjah Art Biennial 15, 2023. Srouji's architecture and art practice encompass a variety of mediums that allow her to explore notions of heritage and public space in Palestine and the region. Puar is a writer and scholar whose current work focuses on settler colonial violence, disability and debility in Palestine. Their collaborative installations integrate understandings of space and planning with the contemporary politics of resistance in the context of Palestine and the surrounding region. At Sharjah Art Biennial 15, Puar and Srouji present 'Revolutionary Enclosures (Until the Apricots)' (2023), a series of household items that respond to the material conditions of lockdown, interweaving the artists' experiences of COVID-19 quarantine in Palestine and their memories of the Second Intifada (2000–2005), a major Palestinian uprising against Israel. The project reframes everyday objects emblematic of the trauma of enclosure for Palestinians as transformative matter and reservoirs of affective practices of resilience, community and caregiving: hoarded cans of tuna form the constituent parts of a radiator signifying warmth; resin apricots evoke the exchange of sustenance among neighbours; shrapnel becomes decorative wallpaper motifs; a stairwell used as shelter from air raids transforms into a communal reading space. Exploring the collective rhythms and materialities of these conditions, Srouji and Puar conjure the everyday making and remaking of the commons through and against the constraints of siege and containment. The conversation published here took place between March and September 2023, and thus predates the latest phase in the catastrophic violence that has historically defined Israel's relationship to Palestine and the Palestinians. Triggered by an unprecedented and shocking attack by Hamas on 7 October, Israel's genocidal military campaign in Gaza is not an anomaly, but in line with and part and parcel of the systematic ethnic cleansing of the Palestinians and the Apartheid system that the settler colonial state of Israel has relied on for its sustenance since 1948. The questions asked here by Maasri and Toukan, as well as the artworks discussed by Jasbir and Srouji, probe aspects of this very condition that has brought us to the unabashed genocidal violence we are now all witness to today. [ABSTRACT FROM AUTHOR]

As in other fields of developmental science, emotion socialization research in Asia, where nearly 60% of the world's population lives, has emerged on the margins. Contextualizing this marginalization within colonial foundations of our science, in this article, I discuss the historic dominance of the Global North frameworks of emotion socialization. I also address associated limitations of emotion socialization research in Asia, recent conceptualizations that integrate cultural processes and emerging insights from this research, and the need for a decolonial framework to further advance this literature. A decolonial framework would enable scholars to contextualize emotion socialization within local milieus; use research methods valued by local communities; and interpret emotion‐related beliefs and behaviors in Asia as assets, not deficits. Adopting a decolonial framework can move emotion socialization research in Asia from the margins to the center of emotion socialization literature, generating knowledge to support the well‐being of children in Asia and around the world. [ABSTRACT FROM AUTHOR]

This paper explores 'decolonial love' as a pedagogy of care among 16 first generation Black immigrants enrolled in predominantly White four- year colleges in the United States and Canada. The term 'decolonial love' and extensions of this original conceptualization focus on radical self-love and resistance to colonial oppression. Scholars have also connected decolonial love with Black liberation movements. Through a narrative analysis of the Black immigrant student experiences in university, this article uses a decolonial and intersectional approach to explore how higher educational institutions can embrace a radical decolonial praxis. This approach affirms and supports Black identities in a climate of anti-Black racism. The paper will discuss implications for institutions and educators whose aim it is to decolonize their teaching practices. [ABSTRACT FROM AUTHOR]

In this paper, I examine Kantian philosophy with a twofold aim: As a first step, I situate his theories on race within the context of his critical philosophy, especially the third Critique. I can thereby show not only that Kant was racist, but also get a better look at the implications of his racism for his philosophical project. I then look at paradigmatic receptions of Kant in the secondary literature that discuss his racism and attempt to work through and beyond it by focusing on his universalism or lack thereof. Building on this mostly exegetical groundwork, as a second main step I examine the ways in which precisely that universalism may be problematic from the point of view of decolonial theory. [ABSTRACT FROM AUTHOR]

This article explores the structural dependence of humanities disciplines on a Eurocentric model of knowledge production that inevitably marginalizes racialized communities, scholars of color, and their intellectual productions. Using the increasing attacks on the interdisciplines in the United States as its starting point, the article shows that a defense of the humanities as "above politics" contributes to this delegitimization of marginalized knowledge. Turning to the European context, it suggests that a decolonizing of academe must include a reckoning with the Continent's colonial past (and present), including the role of the Left, and involve a radically different approach to disciplinarity. Finally, the article offers the recent intersectional Black European studies initiative as an example of such a radically different model of academic knowledge production. [ABSTRACT FROM AUTHOR]

By virtue of many countries’ existence within neoliberal and capitalist systems, in which education is commodified, students with economic disadvantage find themselves in a precarious position in terms of funding, resulting in limited access to education in higher education. While many of disadvantaged students confront challenges of funding resulting in continuous indebtedness in higher education in South Africa, the situation is exacerbated for the disabled ones, who have extra economic needs when it comes to their education. The empirical study, informed by specific concepts from Decolonial Theory and Critical Disability Studies informed understanding of funding for disabled students at one university in South Africa. The finding was that while a specific funding model for disability was available, it was inadequate for learning of those with disabilities resulting in their continued indebtedness and exclusion from the system. The study sought to engage in the debate of inadequate funding in the Global South, which keeps students from economic disadvantage, including the disabled ones in debt, thereby disempowering them and making it difficult for them to contribute meaningfully to the decolonisation project in higher education largely, and making change. [ABSTRACT FROM AUTHOR]

The discipline of International Relations is premised upon the idea that a premodern world of empires and colonial domination was gradually replaced through the global spread of modern sovereign nation-states. Decades of decolonial scholarship and the growth of the literature on state formations have shown fundamental continuities in these 'transitions to modernity', which are often overlooked by the assumption that establishes the discipline. This paper questions the possibility of responding to contemporary global crises through a political framework rooted in colonial and absolutist legacies, indicating the necessity of thinking not only beyond, but against sovereignty. This is presented, first, through an engagement with the historical development of modern sovereignty and the role of the 'nation' in tying the legitimacy of political authority to a cultural or historical homogeneity. Second, by drawing upon the existing critiques of the nation within decolonial literature, outlining two different responses to its role in struggles for decolonial democratisation. While such a rejection of sovereignty is by no means a finished project, it is a necessary component of contemporary political action (and academic reflection) that aims to look for alternative ways of addressing the many crises of the present while abandoning the colonial legacies of our current political forms. Contre la souveraineté : les limites coloniales de la politique moderne [ABSTRACT FROM AUTHOR]

A turn from the "whither" to the "whence" of anarchism is at stake in Catherine Malabou's interpretation of Latin American decolonial theory. This is a turn from a materialist philosophy that seeks to open the space of anarchism within the modern state toward one that discerns anarchism as already operative in the modern state given the social implications of colonial legacies. In tracing this turn, I propose a development of Malabou's work insofar as I put her in dialogue with María Lugones, who is much closer to Malabou than the more canonical decolonial figures she actively engages, especially in view of anarchism as a form of social–political plasticity. Understanding Lugones' critique of earlier iterations of decolonial theory helps make explicit an immanent anarchic resistance to domination as an explosive inhabitation of everyday loci of tension. [ABSTRACT FROM AUTHOR]

Whereas the field of International Political Economy (IPE) included a diversity of voices at its outset, histories of the field tend to marginalize certain contributions - particularly those from the Global South. The endeavor to decolonize IPE offers an opportunity to look back at IPE's history, re-discover the marginalized voices, and imagine new possible futures. This article engages with contemporary calls to decolonize IPE and proposes an alternative route to do so by recovering dependency theory. We argue that dependency theory can be conceptualized as a peripheral IPE perspective that was committed to thinking from the Global South and to producing politically engaged scholarship just as the field was being formed. The article elaborates on the key tenets of dependency theory, contrasting it with mainstream IPE, and putting it in dialogue with decolonial approaches. To demonstrate the simultaneous non-Eurocentric, anti-colonial, and policy-oriented potential of dependency theory, we recover a foundational moment that disciplinary histories of IPE have forgotten: the 1972 Dakar conference, organized by Samir Amin, with the participation of leading Latin American and African dependency scholars. [ABSTRACT FROM AUTHOR]