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Why are there few people of color in library and information science (LIS)? This haunting question frames the context for critical reflection, and based on an application of critical race theory, inspires a thematic deconstruction "one brick at a time" to dismantle entrenched, white-centered power structures in American LIS educational programs. The power differentials that racism creates, and its underlying structures, need to be intentionally/systematically dismantled via deconstructing the following six foundational units (i.e., bricks): Decolonize privileged cultural inheritance of Anglo/Eurocentricity; dethrone highest situatedness of positivist/postpositivist paradigms; destabilize predominant "theory-building" without information actions; dismantle white privilege in the hiring "your own"; contest white faculty privilege demanding "equal" treatment without earned credentials; demand culpability for white (mis)appropriations of minority race/ethnicity-related content. Lessons are globally relevant since American racism is a legacy of an Anglo/Eurocentric colonialist/imperialist order shaping historical and contemporary neoliberal political, social, cultural, and economic intersections around the world. [ABSTRACT FROM AUTHOR]

This article uses a decolonising geographical approach to critique the limitations of the Eurocentric model of local government democracy in Aotearoa and Tauranga Moana. Thematic analysis of media representations of the Māori ward debate and semi‐structured interviews illuminates how Māori have been marginalised from local government decision‐making. First, I illustrate the way legislation, practices and processes of local government democracy, including referenda, are mechanisms that marginalise Māori and Te Ao Māori. Second, the article highlights that the establishment of Māori wards within the local government structure is the only way to ensure dedicated representation of Māori as elected members. [ABSTRACT FROM AUTHOR]

Two recent lines of inquiry that have emerged in educational philosophy and research are the turn to affect theory and the call for decolonising education. Although there have been some efforts to bring these two lines of inquiry together and inform educational philosophy and research, there is still important conceptual work to be done, especially in the context of peace education, our focus in this paper. To initiate this work, we consider the concepts of affective atmospheres and atmospheric attunements that have been discussed within the context of affect theory. Drawing on these two concepts, we argue that fundamental to any attempts to decolonising peace education is elucidating the coloniality of affects. This is a necessary step towards dismantling the colonial affects that permeate peace education praxis and are maintained through perceptions of peace and conflict embedded within a Western, Eurocentric frame. The paper analyses the theoretical insights emerging from bringing these concepts together to bear on the decolonisation of peace education and discusses some political possibilities that are also enabled. [ABSTRACT FROM AUTHOR]

The European Union (EU) has been attempting to promote stability in the Sahel since 2011 through capacity-building missions in the security and defence sectors. These policy instruments have been criticised for their limited effectiveness. To explain it, a common argument claims that 'local elites' lack ownership and political engagement. This article opposes such rationale and suggests that we need to rethink the agency of non-European actors beyond a Eurocentric conceptual toolbox ('resistance', 'fragility', 'ownership'). Building on an ethnography of the European capacity-building mission in support of security forces in Niger (EUCAP Sahel), this article shows that Nigerien elites regard the EU as an economic resource rather than a genuine security actor. Therefore, they primarily seek economic profits, material advantages, and professional opportunities from EU security policies. The argument proceeds in three steps. The first part intends to refine the broad category of 'local elites'. I suggest an inductive distinction that helps simplify our understanding of the agential practices of non-European actors. The second part uses this inductive distinction to foreground different strategies of Nigerien elites to make the most out of EU security policies. Third, the article discusses both the theoretical and policy implications of these empirical findings. [ABSTRACT FROM AUTHOR]

In this article, I employ perspectives from media archaeology and genealogical analysis to examine the role of algorithms in creating political affect. I am concerned with the role of algorithms in generating, and not simply archiving, action. Algorithmic archaeologies enable us to track histories that are often forgotten or disavowed. Many of these histories are tied to empire, conquest, and warfare; some are intimately imbricated with prior forms of surveillance, the identification and marking of bodies as commodities and/or as dangerous, and formations of racial capitalism that are at once transnational and local. All algorithms are about creating and mobilizing taxonomies through, for instance, the formation of bodies of knowledge (data) that are selectively compiled, archived, and mined to specific ends. In seeking out hidden histories of algorithms, my objective is to push back against universalist and Eurocentric paradigms. [ABSTRACT FROM AUTHOR]

The International Baccalaureate (IB) has attracted criticism for its Eurocentricity and Western-centricity (Bunnell et al., 2017; Walker, 2010). This article explores international mindedness, questioning whether the IB perpetuates culturally hegemonic, colonial, and Westernised ideas. The paper draws on research data collected in two International Baccalaureate Diploma Programme (IBDP) international schools in the Hong Kong SAR. We observed IBDP lessons and interviewed teachers about their uses of local and global culture and content in their teaching, considering whether the adaptation of curriculum based on cultural significance and perspectives functions to shift the Western-centric discourses for which the IB is commonly criticised. Our analysis suggests that attempts to decentre the West in the curriculum are challenging, resulting from factors including a lack of critical understanding among teachers, demands and expectations regarding assessment, the aspirations of students and their parents, and a lack of time and space within the timetable and curriculum. Drawing on literature and teacher practices, we propose considerations to move beyond recognitive politics to a more critical set of practices unsettling hierarchies of knowledge and power. The task of de-centering the IBDP’s “Western” epistemology requires further consideration and research. In this paper, we contribute to this ongoing inquiry through providing an analysis of a particular set of circumstances in Hong Kong and providing a framework to enable critical reflection of curriculum and teaching practices that could be considered across IB programmes. [ABSTRACT FROM AUTHOR]

Structural variants (SVs) are significant contributors to inter-individual genetic variation associated with traits and diseases. Current SV studies using whole-genome sequencing (WGS) have a largely Eurocentric composition, with little known about SV diversity in other ancestries, particularly from Asia. Here, we present a WGS catalogue of 73,035 SVs from 8392 Singaporeans of East Asian, Southeast Asian and South Asian ancestries, of which ~65% (47,770 SVs) are novel. We show that Asian populations can be stratified by their global SV patterns and identified 42,239 novel SVs that are specific to Asian populations. 52% of these novel SVs are restricted to one of the three major ancestry groups studied (Indian, Chinese or Malay). We uncovered SVs affecting major clinically actionable loci. Lastly, by identifying SVs in linkage disequilibrium with single-nucleotide variants, we demonstrate the utility of our SV catalogue in the fine-mapping of Asian GWAS variants and identification of potential causative variants. These results augment our knowledge of structural variation across human populations, thereby reducing current ancestry biases in global references of genetic variation afflicting equity, diversity and inclusion in genetic research. Structural variations (SV) contribute to inter-individual variability. Here, the authors describe a first-generation multi-ancestry Asian SV catalogue containing 73,035 SVs from 8392 Singaporeans to provide insights into Asian SV diversity. [ABSTRACT FROM AUTHOR]

Human rights law has been dismissed as Eurocentric in situations where it has been invoked to justify neo-liberal power relations. Yet Eurocentrism also works in other ways. Human rights experts have adopted notions of "hatred" patterned on Western-dominated histories, then have subsequently reproduced these notions in the form of identity -based categories such as race, religion, gender, or sexuality. However, these same experts have overlooked millions of victims of government-orchestrated, loyalty -based hostilities. Despite ongoing disagreements about whether or how to penalize individual citizens for extreme speech acts, human rights bodies should expand their conceptions of hatred to include abuses rooted in histories other than those modeled on Western violations. [End Page 616] [ABSTRACT FROM AUTHOR]

Respecting multicultural values in Azerbaijan is one of the priority areas of our state policy. Today, the increase of interest in the problem of multiculturalism is observed in our country as well as in the whole world, which is not a decrease of various differences occurring in all spheres of life within the society, but on the contrary, it is related to a clear increase of these tendencies. On the other hand, it is the problem of migration that closely affects the problem of multiculturalism. Today, the root of the migration problem, which has gripped the whole world, is related to the conflicts between the indigenous peoples and the representatives of the new peoples in the cultural, religious and all other important areas of life. Perception, assimilation and adaptation of other cultural practices serve as a kind of stimulus for the emergence and development of new cultural forms. As a rule, the intensification and acceleration of the processes of mutual exchange between local cultures due to new communication technologies complicates the processing and selection of information, its understanding, systematization and "owning". On the other hand, in the modern globalized world, in the conditions of increasing volume of unstructured foreign culture in the national culture that receives it, the possibility and danger of melting and dissolving the "special" and "individual features" of the local culture by the foreign culture is of course very high it is big. The influence of "eurocentrism" and "europeanism" on the problem of multiculturalism is also reflected in the article. [ABSTRACT FROM AUTHOR]

The use of randomized controlled trials (RCTs) as a methodological approach has become ubiquitous across disciplines, particularly in development economics. Building on the existing scholarship critiquing the widespread deployment of RCTs, this paper argues that the lack of a nuanced engagement with the concept of objectivity creates fertile grounds for the technocratization of social science research. The technocratic discourse that shapes the use of RCTs makes them susceptible to two potential dangers: perpetuating politics of partner organizations and Eurocentrism. To illustrate these issues, this paper utilizes a recently published RCT titled 'Randomizing Religion' as a case study. Two important conclusions are drawn by analyzing the case. First, a lack of engagement with the worldviews and assumptions from which causal mechanisms are drawn leads to a normative imposition of a Eurocentric social reality onto the marginalized communities in the Global South. Second, participation in the activities of a partner organization during the conduct of the RCT requires researchers to reflect on the organization's politics and its ramifications for marginalized communities. Finally, this paper contributes to an ongoing conversation about including strong reflexivity in the conduct of research in economics. [ABSTRACT FROM AUTHOR]

This article contemplates the life and work of the Oxford-based South African artist and activist Gavin Jantjes, born in 1948 when apartheid officially became the law of the land in South Africa with the National Party's election to power. Because Jantjes's understanding of his role as an artist took shape in Cape Town in the 1960s, when every aspect of his life was dominated by the racism of the apartheid state, he has questioned both the incongruities of his life and what his role as an artist has meant, establishing himself as an outspoken and imaginative critic of institutionalized racism and other forms of discrimination. Facing the dual obstacles of race and poverty, as well as the pejorative assumption of the Western European modernist canon that Africans lacked the ability to produce meaningful contemporary visual art, Jantjes engaged head on as an artist and activist with tensions between Western modernism and classical African art and the trope of "primitivism" in Eurocentric art historical discourses. This article foregrounds Jantjes's multiple roles, both in and outside of the studio and gallery spaces, by examining his paintings, prints, and drawings, as well as material related to his curatorial interventions, writings, and formidable publishing efforts, to reveal pivotal moments in his personal and artistic journeys across five distinct yet overlapping phases of his artistic movement from 1970 to 2023. [ABSTRACT FROM AUTHOR]

Māori adults are over-represented in self-reported hearing loss statistics in Aotearoa, yet they are currently underserved in hearing healthcare services that were designed using one-size-fits-all Eurocentric ideologies and models of health and disability. Unassisted hearing loss has been linked to increased rates of depression, social isolation, communication issues, early retirement, and cognitive decline, as well as a decreased ability to engage with cultural practices. An area that requires further research is the exploration of Māori adults’ perspectives and experiences of hearing healthcare. This article uses a Kaupapa Māori lens to bring forward Māori narratives and expands on previous research of a te reo Māori hearing screening test. The article shares findings from interviews with Māori adults, exploring both their perspectives and lived experiences of ear and hearing healthcare and te reo hearing assessments. It highlights the barriers that exist for Māori when accessing hearing healthcare in Te Waipounamu (The South Island of Aotearoa) and the desire to see transformative change in the hearing healthcare landscape. [ABSTRACT FROM AUTHOR]

AbstractWithin academic discourses of postcolonial theory, much has been written on whether and how Marxism can be drawn on to understand the ‘postcolonial world’ and, in this regard, what the relations between Eurocentrism and Marxism are. In practice, Marxism remains a core analytical framework for many emancipatory movements from the Global South, as is the case for Egyptian organisation of Revolutionary Socialists, whose popularity grew during the 2011 Egyptian Revolution. The following paper is based on anthropological research with Egyptian Revolutionary Socialists in exile and the political underground. It showcases that many academic postcolonial debates sideline the agency of Marxist social actors from the Global South, their theoretical and practical endeavours, and their own modes of knowledge production. It is through the agency of Revolutionary Socialist social actors that Marxism travels from below, is translated, (re)read, debated, and materialises itself in given contexts. I highlight how Egyptian Revolutionary Socialists utilise Marxism as a living theory in their contemporary political practice and argue that their practice in exile as fellow travellers can be understood as a reconfiguration of the concept of travelling theory into travelling theory from below. Herein the centrality of social actors’ practice in grasping theory manifests itself. [ABSTRACT FROM AUTHOR]

This article interrogates the sweeping notion of ‘Persianate Sufism’ and its intersection with language, religion, and ethnicity in the context of Iran. It begins by tracing the origin of the Persianate World, a term first coined by Marshall Hodgson, and demonstrates how Iranian scholars and historians have exploited this concept to forge a Persian-centric reading of religious texts across Iran and beyond. We argue that the Persianate World echoes a Eurocentric and Orientalist model of knowledge that produces a skewed and exoticized representation of non-Persian histories and memories, thus overlooking their distinctive cultural presence, heritages, and contributions. Our research underlines Sufism as a vibrant and diverse spiritual tradition that transcends linguistic and cultural boundaries, embodying a rich array of dynamic expressions. Finally, our study invites a critical revision of the broad generalizations and cultural domination that the concept of the Persianate World entails. [ABSTRACT FROM AUTHOR]

The objective of this article is to analyze how, based on his studies on the Amazon, Carlos Walter Porto-Gonçalves constructed a thematic-empirical reading of the region and, at the same time, an original methodological horizon of geographical practice. Our working hypothesis is that the research experience with the Amazon gave the author rules and compasses to build a renewal in Brazilian Geography. We propose to dialogue with the author's work by systematizing the epistemological gestures and analytical clues that, articulated, constitute a renewed horizon of decolonial reading of the geographical nature of the social, and that will be presented throughout this text in the format of: a) two epistemological gestures, two fundamental forms of problematization of the relationship with knowledge about and from the Amazon: i) combat Eurocentrism and the colonial invention of the Amazon, and, ii) learning with Amazonian horizons - the Amazon as the center of world; b) five analytical clues that point to the construction of an original conception of geography that, at the same time, affirm and stress the tradition of the discipline: i) the Amazon as an unequal accumulation of times: ii) the political ecology of the society-society relationship nature in the Amazon; iii) Geography as a verb: a look at the Amazon from those below and from r-existences; iv) territorial tensions: the conflict as a key to reading the Amazon; v) the struggles for life, for dignity and for territory in the Amazon. [ABSTRACT FROM AUTHOR]

With roots in the early 1960s, decoloniality as a sub-sect of postcolonial studies made successful attempts at redefining and unearthing essentially Western conceptualizations of knowledge and knowledge formation across different fields of endeavor. Many academic disciplines have benefited from decolonial studies' self-reflective theories and deconstructive approaches, and religion and science should not be an exception. Within religion and science as an academic field, Western and European intellectual frames have been overwhelmingly presented as definitive of globalized perspectives and knowledge, especially the definition of "religion" and "science" within the academic field. The subtle but evident impact of adopting Western epistemology as 'the' definitive reference frame for all peoples and cultures is the transposition of colonial and overtly Eurocentric conceptualizations and definitions of what religion and science mean as perfunctory for what religion and science should mean within non-Western frames as well as a disregard for the latter. This has led to the presentation (or overrepresentation, according to Sylvia Wynter) of a single homogenized perspective for meaning-making and interpretation of topics and themes within the field, a decision which has not only significantly impacted the field, in terms of ongoing dialectics about the relationship between religion and science, but which has also seen the exclusion of other forms of beneficial epistemic reference frames, which have been viewed as subaltern. Drawing from Wynter's epistemic disobedience, this paper highlights decolonial approaches for engaging in the academic study of science and religion, and which will advance the path towards delinking the field from Euro-Western conceptualizations. This will unravel the rich epistemic formation within non-Western knowledge frames and the inclusion of which will greatly enrich and redefine the academic study of religion and science in the days ahead. [ABSTRACT FROM AUTHOR]

European conservation-restoration training programmes offer curricula that tend to be rooted in Eurocentrism. Over the last decades, conservation scholars have called for a re-interpretation of the sector, based on a need to acknowledge and respond to global social developments, including the call for decolonisation—calls that would naturally change training programmes. In Australia and Canada, for example, training programmes long ago embarked on a path of reforming their curricula and including non-Eurocentric ways of conserving. On the other hand, higher education programmes in conservation in Europe have only recently begun to discuss alternatives to their current curricula. To address this concern, this article focusses on approaches aimed at 'decolonising the curriculum' as a means for European conservation training programmes to achieve greater alignment with current social developments. Such approaches may serve as a strategic device for formulating recommendations geared to triggering curricula transformations and bringing them into line with major social issues in our contemporary world, as well as to provide a broader and more diverse epistemic foundation for the professional efforts of future conservation experts. [ABSTRACT FROM AUTHOR]

Despite revolutions, ongoing student protests, and long-standing transformational efforts, African higher education remains steeped in a colonial model, with current structures, approaches, and purposes paralleling Western universities. The doctorate, the highest level of formal education one can attain, reflects this commitment to Western domination, relying upon European conceptions of knowledge to shape the entire research process. Thus, knowledge construction in higher education, and particularly in the African doctorate, has remained fixed to Eurocentrism. This conceptual article presents a critical race theory model to transform the African doctorate towards a social justice orientation, arguing for investments in race-conscious, Black affirming approaches that recognise doctoral researcher positionalities and African languages as ways to disrupt socio-political and racialised contexts. This transformation requires re-alignment of the entire research endeavour through an Ubuntu lens, with doctoral recipients engaging in training and support that embody antiracist, decolonial, and African Indigenous-affirming approaches. [ABSTRACT FROM AUTHOR]

Our paper addresses the stated need for art educators to develop inquiries into the history of non-Western, non-Anglophone art education systems. In response, we look at data taken from the history of Israeli art education and the development of Israeli art curricula in order to offer a historical sketch of the development of school art curricula in Israel. We frame our sketch using the perspectives of multiculturalism and critical theory. In the course of our discussion we reference scholarship from North America and Europe. However, our focus is primarily on shifts in Israeli policy in the direction of acknowledging greater diversity and multiculturalism. We trace these themes, starting with pre-state Israel and concluding with contemporary Israeli concerns with equity and social justice. We note parallel concerns with the same social issues in scholarship from North America and Europe. The main purpose of this comparison is to bring attention to the "blind spots" and "black holes" in Israeli visual arts syllabi where both Arab and Jewish Eastern culture and esthetics have been overlooked. We note parallels between these omissions in the Israeli visual arts curricula and attempts to correct similar lacunae in North American visual arts education. [ABSTRACT FROM AUTHOR]

This article argues that fashion curation in Latin America must be redesigned in order to disseminate the complex histories of fashion in the region, which are inherently tinted with forms of systemic oppression that stem from European invasions and colonialism. It begins with two recent case studies from Colombia before moving onto a brief overview of the development of fashion curation in Latin America, which highlights the dominance of Eurocentric views of fashion in exhibitions throughout the region. To move beyond these limited narratives, the article ends by offering some initial ideas to redirect future curatorial practices and strategies based on contemporary and critical approaches that engage with decolonial scholarship around fashion in Latin America. [ABSTRACT FROM AUTHOR]

Urban scholars have long engaged with the role of culture in cities. Tracing this debate, this article outlines the evolutions of culture as an object of study in inquiries on the urban and wishes to trouble two persisting trends in this literature. The first is a geographical and theoretical Eurocentric vision of culture, often framing cities beyond the West as exceptions or needing validation through a comparison with a Western case or theoretical model; the second is an economistic vision of culture under neoliberalism, neglecting the political and ideological dimensions of culture. As a step in overcoming these limitations, this article builds around the notion of 're-learning', to re-insert memory, informality and conflicting heritage into the debate on culture in cities. Drawing on an ethnography of the street 'Avenida 26' in Bogotá, Colombia, the article shows that informal cultural practices in the middle of segregation and urban violence can hardly be grasped through the current framing of culture in cities. Yet, they invite an opening up of such a framing to include different ways to cohabit and navigate space through everyday minor engagements. These multifaceted cultural realities urge us to 're-learn' culture in cities anywhere and advance theorisation on culture that takes non-Western urban spaces seriously. [ABSTRACT FROM AUTHOR]

Syed Farid Alatas is a Malaysian sociologist who has been highly influential in discussions about decolonising knowledge. He has also continued the legacy of his esteemed father, Syed Hussein Alatas, by furthering 'the School of Autonomous Knowledge' in the Malay Archipelago and beyond. This article presents a wide-ranging, comprehensive and rich dialogue between Farid and Leon Moosavi. In this conversation, pertinent questions are asked: How does Farid's approach to decolonising knowledge differ from other decolonial scholars? What exactly does Farid mean when he talks of 'intellectual imperialism', 'alternative discourses' and 'academic dependency'? This dialogue also explores Farid's extensive engagement with the Islamic/Muslim sphere, including topics such as: Ibn Khaldun, Muslim revivalism, Muslim sectarianism and the Islamisation of knowledge. The discussion also explores some potential critiques of Farid's intellectual contributions with challenging questions: Can Farid's theoretical ideals be applied in 'the real world' or are they confined to an audience of intellectual elites? Is Farid anti-Western? Or, actually, does his work inadvertently fall into the trap of Westerncentrism? This article offers a unique insight into the intellectual biography of one of the most notable social theorists of the current era. [ABSTRACT FROM AUTHOR]

This introduction to the Special Issue delves into the intersection of critical discursive approaches and intersectionality in the study of language, gender, and societal inequalities. It traces the evolution of gender and language studies, with a focus on how discursive methodologies have facilitated the examination of the material consequences of discourse, particularly in relation to power, gender, and social structures. The aim of this Special Issue is to foster academic synergy by merging discursive and intersectional frameworks to analyze how socio-cultural categories—such as gender, race, and class, among others—intersect to produce inequalities. Furthermore, the issue incorporates a decolonial perspective, critically engaging with the Eurocentric foundations of existing methodologies and advocating for a more inclusive analysis of global power dynamics. The articles within this issue adopt interdisciplinary approaches, including Critical Discourse Studies and Sociocultural Linguistics, to explore diverse experiences and social structures. By integrating these frameworks, the issue offers a multifaceted understanding of how intersecting identities shape discourse and social power relations, underscoring the importance of critical praxis and self-reflexivity in academic research. [ABSTRACT FROM AUTHOR]

Carnival, Royal Caribbean, and Norwegian—the largest cruise lines today—emerged in the late 1960s and early 1970s, advertising their packaged vacations to a growing audience of middle-class Americans interested in encountering cultural difference. This article argues that, beginning in the late 1970s and continuing into the following decade, the cultural representations that these mass-market companies leveraged drew on Eurocentric understandings of Caribbean societies, homogenizing those countries despite attempts to showcase difference. These companies also reimagined global cultures Eurocentrically in onboard themed experiences. As both a product and agent of globalization, the mass-market cruise industry selectively deployed referents in ways that increased the appeal of cruising as escapism while reducing the likelihood of cultural confusion and reassuring passengers of their comfort. Through these processes, companies produced cruise ships as metaspaces while simultaneously expanding the construction of metaspaces to ports as they gained economic and political power in the Caribbean. This process resulted in the erasure of cultural difference. [ABSTRACT FROM AUTHOR]

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This paper undertakes a critical and analytical examination of the transformative dimensions of translation as conceptualized by the Moroccan philosopher Taha Abdurrahman. Central to Abdurrahman's intellectual project is the call to transcend the pervasive Eurocentrism that characterizes contemporary translation theories. Abdurrahman offers a nuanced critique of the translation methodologies employed during the Abbasid period, particularly the uncontextualized appropriation of Greek philosophy. He contends that this approach led to the marginalization of Islamic philosophy, reducing it to a mode of mere transmission and dependency, initially on ancient Greece and subsequently on the modern West. To address these historical inadequacies, Abdurrahman advocates for an innovative translation strategy termed taʾṣīliyya, which translates literally to "authenticating." This strategy emphasizes a transformative process whereby the source text is integrated into the receiving culture, aligning with its specific epistemic and cultural needs, irrespective of the original context. Abdurrahman posits that this method is essential for fostering an autonomous Arab/Islamic philosophical tradition, one that is not subsumed under external theoretical paradigms, even if this necessitates deviating from conventional criteria of accuracy and faithfulness. This paper critically engages with the theoretical foundations and proposes practical applications of Abdurrahman's translation paradigm. It situates his framework within the broader historical trajectory of translation in the Arabic intellectual tradition and contemporary translation studies. Furthermore, it interrogates the theoretical and methodological ramifications of eschewing conventional norms of fidelity and accuracy, notwithstanding their entrenched and restrictive nature. [ABSTRACT FROM AUTHOR]

Cedric Robinson's increasingly popular and influential work Black Marxism is best understood as a project of post-Marxist critique. Robinson's book, now regarded as a classic, asks a series of important questions of Marxism, but each of its major arguments marks a fundamental departure from the theoretical perspectives of both European and Black Marxists. The book exists in a historical moment of crisis for the left and intellectual retreat from Marxism; Robinson's relationship with Marxism and his place in the political tradition to which he gave a name, the Black Radical Tradition, suggests three main arguments. First, Robinson's critiques of the classical Marxist tradition — focused on its apparent economism and Eurocentrism — are based on a flattening of this tradition and a marked break from Marxist methodology. Second, Robinson's critique does not neatly align with the perspectives of the radical Black intellectuals whom he discusses, and indeed his conclusions are frequently in conflict with them. Third, the emancipatory project of Black Studies and the research programs convened under Robinson's influence will be best served by cautious and critical engagements with Robinson's seminal work. The generative questions that Robinson asks will be better answered through a materialist account of Black history, a syncretic understanding of Black culture, and a nonreductive, revolutionary Marxism providing the guide for political action. [ABSTRACT FROM AUTHOR]

This paper seeks to examine the relevance of the term 'cyberterrorism' within African spaces. Although the notion of cyberterrorism as a concept is contested by scholars such as Jason Burke and Marc Sageman, the application of the concept in an African context raises a number of concerns. Firstly, rather than focusing on the semantic and conceptual issues only, more attention should be paid to the material implications of such discourses for people and states on the continent who are on the receiving end of such conceptualisation. Discourses regarding fear are always very complex and shape the way in which reality is perceived, understood and how hegemonic power-relations are formed within certain contexts. Secondly, these discourses reflect a Eurocentric bias, because, as visible in the definition used and accepted by US defence analysts, cyberterrorism would refer to " Unlawful attacks and threats of attack against computers, networks, and the information stored therein when done to intimidate or coerce a government or its people in furtherance of political or social objectives.". These types of discourses are largely state-centric or government-centric, created to operate in spheres where effective governance varies from what is accepted as such on the African continent. While connectivity and globalization are becoming increasingly important for Africa as a whole, it begs the question whether the term is not more appropriate for highly globalized, technologically advanced contexts of the global North. In contrast with countries in the global North, African countries' limited use and penetration of information technology thus underline the need for a critical (re)examination of the discourses relating to cyberterrorism in the African context. What needs to be established is whether cyberthreats, specifically cyberterrorism, pose a real threat on the continent, or whether the concept has become a platitude or blanket term to describe any form of information-based hostility. The paper questions the application of concepts such as cyberthreats, cyberterrorism and cybersecurity in African-centered approaches. [ABSTRACT FROM AUTHOR]

Against the backdrop of neoliberalism affecting the higher education sector, critical research in marketing and management remains dominated by Western Eurocentric theories. As a result, non-Western researchers are expected to socialise with the Western theoretical discourse to succeed and progress in Western academia. In this paper, we reflected on our personal experiences as early career researchers from Southeast Asia who have studied and are currently working in the UK as we navigate around the structural expectations, challenges, and strategies in pursuing our research. We merged our voices with those of other doctoral students from non-Western backgrounds in the discipline to present some coping mechanisms that researchers like us adopt to avoid failure in academia. We argue that the conformity to Western academia and its hidden struggles produce risk-averse junior researchers; thus, limiting creativity, diversity, and potential growth in the discipline. [ABSTRACT FROM AUTHOR]

This article posits that current priorities of many research ethics boards make them a self-undermining entity in that they perpetuate the erasure of certain knowledges and with them the bodies subjectivities and subjects that live them. Through obscuring the history, geography and onto-epistemology of the assumptions underpinning ethical review these boards reproduce dominant Eurocentric and postpositivist assumptions about what is and isn't valid or worthy research. Employing Santos's notion of epistemicide and joining it with Barad's ethico-onto-epistem-ology we explore how the instruments of "Ethics" act as a mechanism for reinforcing what Massey labels a dominant "geography of productions of knowledge" [ABSTRACT FROM AUTHOR]

Human rights are the basis for building social relations. The right to literature, defended by Antonio Candido, must be treated as one of these rights. In this article we discuss this need and expand the initial reflection to defend the right to literature from two other aspects: the right to literary creation and the right to reflect on literature. We constructed our discussion bearing in mind the need for a new epistemological grammar, but we employed a rhetorical-discursive format for constructing academic argumentation that brings the researcher closer to the reader with the aim of expanding the perception of the world in the academic text as well.

AbstractModern Nigerian poetry in English was dominated in the 1950s and 1960s by the writing of Wole Soyinka, John Pepper Clark, and Christopher Okigbo. The trio, regarded as pioneers and the first generation of Nigerian poets, succeeded largely with their adoption of modernist techniques to convey African material. By the 1970s, their writing came under scrutiny with the call to decolonise African literature and, by extension, Nigerian poetry in English. In this article, I demonstrate how Niyi Osundare demystifies the form and language of Nigerian poetry in English by the creative deployment of oral techniques in selected poems. I argue that Osundare, as a Nigerian second-generation poet, decolonises and democratises modern Nigerian poetry by delinking from his predecessors’ Eurocentric conception of poetry. The article is in five parts. The first part provides an introduction, the second is a background review of the development of Nigerian poetry in English from which the research problem, purpose, and aim are identified. The third part is on the structure of The Word is an Egg. The fourth part analyses the oral poetic techniques employed by Osundare as decolonial creative strategies, and the fifth provides a concluding attestation of the transformative nature of Osundare’s poetic art. [ABSTRACT FROM AUTHOR]

As a political and pedagogic project, decolonisation involves the deconstruction of dominant Eurocentric forms of knowledge production, and the pluralisation of the knowledge field. But, in the case of a divided Cyprus, such practices and structures take on different meanings, within and beyond different contexts. In this article we link feminisms of resistance to curricular practices as a decolonial pathway to erasure of epistemic and gendered violence. If we are to suggest a collective project of decolonisation of higher education in Cyprus, we initially need to deconstruct conceptual frameworks of social justice through decolonising pedagogic practices. We consider ‘translanguaging decoloniality’ as one such avenue to pedagogic praxis through enabling cultural subversions, storytelling in the curriculum, and re‐framing/re‐telling narratives of the nation. [ABSTRACT FROM AUTHOR]

The crises of the Islamic world revolve around “epistemic colonialism.” So, in order to decolonize the Muslim mind, we must be able to deconstruct the Western episteme, and this involves dissociating ourselves from the Eurocentric knowledge system that gradually became ascendent since the Renaissance through such ideas as progress and modernity. However, this does not mean we need to discontinue dialog with Western thought. Rather it means retrieving and reviving our own intellectual heritage and being able to think with the categories and concepts derived from that heritage. But in light of the postcolonial situation where the intellectual and linguistic connection with one's own tradition is severed, this is a tremendous challenge. What is more, many Muslim intellectuals simply think that Islamic heritage has little relevance to address contemporary challenges. Yet unless Muslims are able to ground their self‐identity in their own intellectual tradition, they will be held captive to the web of epistemic colonialism. They might be comfortable offering their prayers as Muslims, but their mental ambience will be permeated by devastating, Eurocentric ideas. They will hardly be able to overcome their fragmented self‐image. [ABSTRACT FROM AUTHOR]

Moroccan Jewish writer Ruth Knafo Setton’s novel, The Road to Fez, challenges the Eurocentric silencing of Sephardic female agency. Setton depicts a reverse exile through her main character, Brit, whose return to Morocco subverts the dispossession and uprooting of the Moroccan Sephardim following their forced exile. Central to Setton’s novel is an effort to put emphasis on the Moroccan Judeo-Islamic landscape and mythology. In re-vindicating Moroccan Jewish-Muslim heritage, The Road to Fez further questions the exclusion of Sephardic female voices in Eurocentric readings of Jewishness. Setton presents an alternative Jewish perspective through Moroccan Judeo myths and legends. This article analyzes Setton’s magical realist integration of Moroccan spirituality and superstition into her narrative as an attempt to de-Orientalize the Sephardic female experience. The article argues that Setton incorporates supernatural elements like spell-making and “djnoun” into a realistic setting to express the rich mosaic of Sephardic Moroccan culture and to destabilize pan-Arabist, Zionist and colonial occlusions of Arab Judeo identity. [ABSTRACT FROM AUTHOR]

Emine Işınsu, who grew up in a family deeply embedded in Turkish cultural values through her literary works, entered the literary world with the poems and essays she wrote during her early ages. In the novel Bukağı, which is handled with a text-centered perspective by Emine Isinsu, who became prominent with her novelist identity in literary history when she reached maturity, she writes about the parameters of Anatolia's Islamic religion that appear in its vital forms, specifically about Niyazi Misri, a historical figure. In this study, a reading suggestion was tried to be developed on the characteristics of the Western-centered theory called "Wisdom Literature" and the wise appearance in Turkish literature. Based on the theory of Wisdom Literature, which is based on the teachings of the sections of the Old Testament (Torah), "Proverbs of Solomon", "Job" and "Ecclesiastes", saving individuals from rebellion and despair and aiming to educate the youth, this study examines the similarities, commonalities and differences of the qualities of Niyazi Misri, created by Emine Isinsu, with the teachings of the theory. This study concludes that similarities and commonalities are more prevalent compared to differences. It demonstrates that the Torah-based wise type is reflected in Turkish literature, specifically in the works of Emine Isinsu. [ABSTRACT FROM AUTHOR]

The article discusses the role of abolitionist approaches in rethinking theatre studies and practices, critiquing the perpetuation of Eurocentric and carceral systems within the Western theatre canon while emphasizing the importance of alternative, liberatory frameworks. It highlights a Zine created by abolitionist scholars and practitioners as a tool to explore decarceral practices in theatre, reflecting on the systemic challenges within the field and advocating for transformative change.

Over recent years, the issue of unidentified anomalous phenomena (UAP) has increasingly captivated attention and even concern, as reflected in the US military establishing a UAP Task Force in 2020. However, the discourse and debate around this important topic are beset with misunderstandings and a general lack of knowledge and information. One prominent point of contention is the claim or insinuation that this is a uniquely Western concern, and even one exclusively centred on North America. Crucially though, this is an incorrect assumption and perhaps reflects the Western‐centrism to which academia is liable. To redress this issue, this paper reviews the publicly available information on the prevalence of UAP sightings and reports worldwide, showing that, even if these are heavily biased towards the United States, this is nevertheless a global phenomenon. The discussion concludes though by noting that this is a very poorly understood topic – despite the dawning recognition of its importance – and much more work is needed to better ascertain its cross‐cultural dynamics. [ABSTRACT FROM AUTHOR]

In the past half‐century critical historiographies of philosophy have challenged the exclusionist Eurocentric and masculinist presumptions of "history of philosophy," and we have witnessed the multiplication of philosophical worlds in the relation of indigenous to Western scholarship and in critical philosophical anthropologies. Does this mean that there is, or can be, no unity to the history of philosophy? In this article, I argue that these challenges are not incompatible with our thinking the unity of the history of philosophy, so long as we understand it to be an historical "distributive unity," constitutively related to other histories and to social, political, and institutional realities, and open to continuous transformation. The idea of a "critical history of philosophy" emerges from this. I argue that a critical history of philosophy proceeds via the problematizations of contemporary thought, which are then themselves challenged by that critical history and that it can and must include what remains marginal to its canonical history, working in conjunction with the theory and practices of other disciplines. These general claims are illustrated by showing how a critical history of philosophy could proceed in practice in relation to the contemporary problematization of the concept of "sex." [ABSTRACT FROM AUTHOR]

A growing body of work has problematised how global epistemic inequality is reproduced in contemporary university settings and epistemic cultures – thinking through the lens of Eurocentrism and utilising the language of a Global North and South. However, the extent to which a relationship between geopolitical and epistemic inequality is woven into knowledge production within Europe has received less attention. Rising EU funding opportunities have facilitated a corresponding climb in transnational European social science collaborations, in concert with an expansion of empirical locations with which these projects engage. Still, increases in member state participation do not necessarily contribute to a more balanced epistemic landscape for knowledge production. Not all countries are treated equally as cases and often, these patterns of inequality reflect what Maria do Mar Pereira calls the epistemic status of nations: the idea that certain countries and continents are considered more or less likely to produce valuable or exportable scholarly knowledge. In this article, Pereira's theory of epistemic status is extended in its implications to study choices for the selection of countries as cases. We use both quantitative data from the EU CORDIS register and ethnographic data exploring academic and collaborative practices in transnational EU-funded projects. The article addresses the 'where' of collaborative research by focusing on epistemic attributes rather than participatory optics. In doing so, we reflect not only on the structures and strategies of science funding in Europe but also further unsettle discussions around global epistemic inequality within academic theory and practices. [ABSTRACT FROM AUTHOR]

Throughout his correspondence and writings, Leibniz made a number of passing references to the religion of the Mohammadans (Islam) and to several Islamic commentators. Recent literature on these references has placed them in the context of Leibniz's political and historical interests that largely reflect his Eurocentric prejudices. The purpose of this paper is to extract a more detailed and systematic view of Leibniz's knowledge of and interest in the religion, through Leibniz's remarks on Islam in relation to Christian doctrines such as the Trinity and the Incarnation, through the commentary of Maimonides and the Christian Averroists, and through a (partly speculative) comparison of three types of theodicy. The paper concludes that while Leibniz knew very little about Islam's actual doctrines, and that he was subject to the prejudicial views of his time, he understood Islam, as he did Christianity, as largely in conformity with natural (rational) religion. At the same time, his interest in its specific doctrines was primarily instrumental, that is, as correctives to certain abusive practices and misunderstandings persisting within Christianity, which could then explain for him why Islam prevailed in the East. [ABSTRACT FROM AUTHOR]

Interdisciplinary migration research is currently witnessing an increased interest in the impact of colonialism, decolonization, and expertization on present-day integrationism and racism. Tracing the genealogy of current ways of framing, categorizing, and governing groups viewed as "migrant Others" forms part of a reflexive research agenda that analyses migration as a product of changing constellations and categorizations. The article takes up this interest in the recent (and sometimes less recent) past in migration research. Bringing this interdisciplinary body of work into conversation with historical scholarship, we discuss how migration scholars make use of historical genealogies and we identify three different ways of relating the past to the present in debates about current migration and border regimes: We distinguish between what we term an anthropological "deep history" mode, a "genealogical" mode, and a "contrapuntal" or "disruptive" mode. This article argues for a careful, reflexive use of the past. We contend that both the alterity of past discourses and practices and their persistence and lasting impact can help us better make sense of the present in critical migration research. [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 surveys the scholarship surrounding the history of African political thought, which is a growing interdisciplinary area of study. The study of the history of political thought has a long tradition but has tended to be Eurocentric, with limited reference to the Global South. Recent decades have seen moves to correct this, with more research being given over to African political thought, both ancient and modern. This article explores the plethora of discussions, which are happening in the field, including how the subject is defined, the impact of theories of decolonisation and the relationship between African thought and ideas from elsewhere in the world. In doing this it, also notes where there is scope for further research to be done. [ABSTRACT FROM AUTHOR]

Copyright of Revista Crítica de Ciências Sociais is the property of Centro de Estudos Sociais 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.)

In this article I explore the potential of practical reflexivity of handling categories applied by social researchers, drawing on my ongoing doctoral project in which I employ a qualitative ethnographic approach. By integrating various ways of perceiving reflexivity, including migration studies, research on intimate relationships, and feminist theory, I demonstrate ways to view research settings as encounters that enable dialogue and an atmosphere of listening. Two categories, Afghan and marriage, which emerged as significantly multifaceted in my doctoral project serve as examples for this exploration of practical reflexivity. I illustrate the impact of individuals' perception of being seen as Afghan in a broader societal and political context, and I show the opportunity to reflect on the category of marriage during interview settings using dialogue with interlocutors. By establishing practical ways to incorporate reflexivity, I contribute to the growing research field of intimate relationships in a migration context, where a critical stance towards categories is infrequently employed. This also contributes to the field of applied reflexivity in migration studies. I argue that an unreflexive use of categories may lead to the reproduction of discriminatory practices and Eurocentrism, and that scholars, especially when working with marginalized groups, must assume the responsibility of questioning categories often taken for granted. [ABSTRACT FROM AUTHOR]

Copyright of Journal History of Latin American Education / Revista Historia de la Educación Latinoamericana is the property of Universidad Pedagogica y Tecnologica de Colombia 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 study undertakes a comparative analysis of sampled Greek geometric pottery and Eastern Zhou bronze vessels, highlighting aesthetic parallels despite the civilizations' geographical and cultural separation. Through a comparative material and aesthetic analysis grounded in an investigation of their isolated cultural and socio-economic contexts, the paper reveals how each tradition reflects the unique developments of the disparate societies which produced these items. Despite a lack of direct interaction and the historical challenge of Eurocentrism in scholarship, this analysis bridges a gap in comparative studies, highlighting the intricate ways in which shifts in power, social hierarchy, and economic strategies are mirrored in ancient artistry. The investigation, enriched by a review of archaeological and art historical scholarship, sheds light on the profound, yet distinct, impacts of each civilization's milieu on their artistic expressions. This comparative approach not only bridges historiographical divides but also invites a re-evaluation of ancient artistic narratives, suggesting new approaches and methodologies to the study of ancient aesthetics and culture. [ABSTRACT FROM AUTHOR]