Journal articles on the topic 'Critics of coloniality'
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1
Fonseca, Melody. "Global IR and Western Dominance: Moving Forward or Eurocentric Entrapment?" Millennium: Journal of International Studies 48, no. 1 (September 2019): 45–59. http://dx.doi.org/10.1177/0305829819872817.
Abstract:
Over the last decade, a call for decolonisation has challenged IR scholarship. The call has advocated for the need to decolonise the epistemology and ontology of the discipline, critically engaging with the legacies of imperialism, colonialism, racism, and patriarchy in global power relations. Parallel to the decolonial project, a call to globalise International Relations has been made by well-known scholars in recent years predominantly through the Global IR project. In this review essay of four books I briefly engage with the debates around Global IR and its critics drawing on a decolonial perspective. On the one hand, I discuss the potentialities and limitations of historiographical deconstruction as a methodological tool, raising issues with the current silencing of the ‘present’ due to the continued coloniality of knowledge. On the other hand, I delve into the wide range of possibilities that a serious and critical commitment to diversifying the discipline of IR might bring to academics in the so-called non-West/Global South. I analyse current critiques of Global IR considering them necessary though, in some cases, agents for the reification and silencing of the interests of the non-West/Global South. I argue that, whilst coloniality operates in multiple ways, decoloniality is also a project that surpasses the ideal total exteriority as imagined through the West/non-West dichotomy. Relaciones Internacionales Globales y Dominación Occidental: ¿Avance o entrampamiento eurocéntrico?
2
Danso, Augustine. "Post-Coloniality: Projection of Ghana In Video-Films." CINEJ Cinema Journal 9, no. 2 (December 14, 2021): 100–113. http://dx.doi.org/10.5195/cinej.2021.347.
Abstract:
The rise of the mainstream video industry has been significant towards socio-cultural and economic development in Ghana; however, this study will not focus on the impacts of the video industry of Ghana. This article primarily examines the image construction of Ghana in video-films. Over the past few years, videofilms in Post-colonial Ghana have often been critiqued by film scholars and critics for reinforcing superstitious beliefs and instigating backward tendencies that derail national development. Normative scholarships have critically explored the visuality of Ghanaian video-films and their themes. Nonetheless, these normative scholarships have often overlooked the nexus between the Ghanaian society and video texts. It is against this scholarly gap that this study engages the meta-question of how video-films project Ghana in their texts. This article will engage a critical textual reading of a few popular films from the Pentecostal and Occult genres to contextualize the ideological sub-texts and the image construction of Ghana in these selected video-films. I argue that major ‘postmodern’ thematic concerns in Ghanaian video-films considerably denigrate and malign Ghana’s image, as well as neglect issues of national interests.
3
Daibert, Bárbara Inês Ribeiro Simões. "Voices from the South: Decolonial and postcolonial conversations." Revista Brasileira de Literatura Comparada 25, no. 50 (September 2023): 153–64. http://dx.doi.org/10.1590/2596-304x20232550birsd.
Abstract:
Abstract Over the last ten years, although a certain amount of critical effort has gone into bringing the debates around Postcolonial and Decolonial Studies closer together, these two areas still remain on opposite or different sides of a debate that is often heated and irreconcilable. Particularly at the beginning of the current century, following the publication of Walter Mignolo's (2000) Local Histories/Global Designs, much of the postcolonial criticism found itself on a collision course with decolonial discourse. In the same way, the main authors of the Modernity/Coloniality/Decoloniality group became critics of Postcolonial Studies by formulating the bases of Decolonial thought under the concept of the “Decolonial Turn”, which demands a disconnection and break with the Western structures of thought, under which Postcolonialism built its responses to the literature of the former colonialist empires. In this sense, this text intends to investigate the theoretical path that culminates in the break between Decolonial and Postcolonial studies, and our aim is to open up questions that can favor dialogue between the two theoretical fields and also open up possibilities for a South-South dialogue based on a new understanding of the new and old epistemologies.
4
Veldwachter, Nadège. "Human Rights, Humanitarianism, and “Failed” Nations: Haiti and Jewish Refugees in the 1930s." Small Axe: A Caribbean Journal of Criticism 25, no. 2 (July 1, 2021): 1–15. http://dx.doi.org/10.1215/07990537-9384170.
Abstract:
Using the field of humanitarianism as the critical locus, this essay reflects on what Haiti, called the “Republic of NGOs,” can teach us about unsettling the coloniality of being, power, and freedom if we acknowledge in our critical thought system the acts of humanitarianism this nation has performed. By pursuing the issue of agency otherwise denied to any organism—be it political or intellectual—that departs from Western paradigms, the author aims to contribute to the call on critics and historians to rethink the ideologies that have informed and continue to inform the patterns of research methodologies entrenched in various disciplines to address the vexed question of epistemic dependency. In response, the essay focuses on the episode of inter-minority solidarity between blacks and Jews when, following the 1938 Evian conference, the Haitian government offered asylum to the undesirables of Europe based on the principles of the 1804 Haitian Revolution.
5
Krishnan, Madhu. "Black Lives Matter and the Contemporary African Novel: Form and the Limits of Solidarity." Novel 55, no. 1 (May 1, 2022): 113–30. http://dx.doi.org/10.1215/00295132-9615027.
Abstract:
Abstract In June 2020, a group of more than one hundred African writers published a statement of solidarity with the Black Lives Matter uprisings that emerged around the world in the wake of the murder of George Floyd. In this statement are a number of claims around the extension of Black internationalism and solidarities and the uneven—and sometimes uneasy—interrelation between the violence of white supremacy as evidenced in the United States and the larger violence of coloniality experienced globally today. This essay, taking these claims as its spark, explores how the contemporary African literary novel, as a form, registers a response to the historical degradation of Black lives under the colonial matrix of power, which, while often sympathetic with the analytic framework of Black Lives Matter, does not always cohere with it. Reading a broad range of texts, the essay argues that the ambivalent relationship to Black Lives Matter engendered in these works stems from a persistent cleaving of coloniality from an America-specific reading of white supremacy and violence against Black lives, which these texts sometimes perpetuate. Critics such as Ashleigh Harris and Sarah Brouillette have described the novel form in an African context as both “exhausted” and “residual,” inextricably implicated in the violence of neoliberalism. By drawing on comparative readings of non-novelistic work such as Marechera's House of Hunger and the Chimurenga Chronic, this essay concludes by considering the extent to which the ambivalence registered in the African literary novel is itself an inevitability of its own formal parameters and their entanglement with concepts of nation, extroversion/extraction, and coloniality.
6
Cheung, Siu Keung, and Wing Sang Law. "The colony writes back: nationalism and collaborative coloniality in the Ip Man series." Social Transformations in Chinese Societies 13, no. 2 (September 5, 2017): 159–72. http://dx.doi.org/10.1108/stics-04-2017-0007.
Abstract:
Purpose The majority of Hong Kong filmmakers have pursued co-production with China filmmakers for having the Mainland market at the expense of local styles and sensitivities. To many critics, the two-part series of Ip Man and Ip Man II provide a paradigmatic case of film co-production that sell the tricks of Chinese kung fu, regurgitating the overblown Chinese nationalism against Japanese and kwai-lo. The purpose of this study is to rectify such observation of the Ip Man series. Design/methodology/approach The authors read the series deconstructively as a postcolonial text in which Hong Kong identity is inscribed in the negotiated space in between different versions of Chinese nationalism. Findings The analysis points to the varying subversive features in the series from which Hong Kong’s colonial experiences are tacitly displayed, endorsed and rewritten into the Chinese nationalistic discourse whose dominance is questioned, if not debased. Originality/value This paper advances new research insights into the postcolonial reinvention of kung fu film and, by implication, the Hong Kong cinema in general.
7
Subrahmanyan, Arjun. "Liberating Thai History: The Thai Past in an Asian Century." MANUSYA: Journal of Humanities 26, no. 1 (April 1, 2024): 1–15. http://dx.doi.org/10.1163/26659077-26010020.
Abstract:
Abstract The nationalist plot of modern Thai history stresses the kingdom’s exceptionalism as the only un-colonized state in Southeast Asia and highlights the steadiness of unbroken monarchy. Critics of the established narrative by contrast argue that Siam/Thailand bore many similarities to neighboring satellites of the Western powers that subordinated traditional authority and hence was a “semi-colony” of the West rather than a truly independent state. This paper argues that the semi-colonial view remains a better frame to study modern Thai history and that semi-coloniality produced a hybrid political culture among an educated new generation born around 1900. The young generation forged the popular struggles that after the 1932 end of the absolute monarchy sought to build a more fair and equitable society. These aspirations and the hybrid political culture of the time are a crucial but often overlooked part of modern Thai history.
8
Neely, Sol. "Unsettling Monstrosity in Rhymes for Young Ghouls." Screen Bodies 4, no. 1 (June 1, 2019): 72–95. http://dx.doi.org/10.3167/screen.2019.040106.
Abstract:
Rhymes for Young Ghouls (2014), written and directed by Mi’kmaq filmmaker Jeff Barnaby, is primarily presented as a residential school “revenge fantasy.” Some critics and reviewers of the film value it for its pedagogical possibilities, arguing that the film occasions opportunity for dialogue between Indigenous and non-Indigenous audiences about the legacies of the residential school system. Yet, numerous decolonial scholars and activists understand that dialogue alone cannot effect the quality of decolonial justice needed in the wake of genocide. This article approaches the film as a saturated phenomenon and examines the kinds of radical phenomenological transformation that must occur, especially among non-Indigenous audiences, for decolonial imperatives to become legible. Beyond developing a more comprehensive historical panorama of the violence and legacies of the residential school system, this article calls for a kind of translation of experience occasioned by the film, one that dramatically subverts and transforms modalities of consciousness on which coloniality is predicated.
9
Stoica, Diana Sfetlana. "Foundations of African Perceptions on Security and Violence. Overlapping the Need for Peace with the Narratives of Struggle, a Safe Way or an African Way?" Studia Universitatis Babeș-Bolyai Studia Europaea 68, no. 2 (December 18, 2023): 105–24. http://dx.doi.org/10.24193/subbeuropaea.2023.2.05.
Abstract:
"Would western defined security be an African security and would this reproduce, or develop, from indigenous African ontologies, so that African understanding of security and violence could actually bestow to the global peacekeeping actions? Considering this research question, focused on the understanding of security and violence in an African postcolonial and maybe de-colonial taxonomy, the present paper invites to reflect on the evolution of the concepts of security and violence in African scholarships, their connections with the sustainable African social development narratives that seem to monopolize the space of debates in African Studies. Moreover, the intentions are to explore the disruptions between the need for peace and the narratives of struggle in the context of a critical resistance to the global connecting and disconnecting biases that define the conceptual “security” and “violence”. This content analysis and critical look on the becoming of the term of violence, at the base of a typical evolution of the term security, in African literature or African focused debates, might contribute to defining that security and violence are floating terms, their understanding in an African taxonomy should be Africanized, being highlighted that security includes violence as inner boosting element, that allows for the two to be in a strange relationship, recalling for attentive consideration and critics on the application of Western inspired peacekeeping actions that do not take into account specific conditions such as territory and culture. Keywords: violence, security, (de) coloniality, resistance, signifier"
10
Intemann, Kristen, Emily S. Lee, Kristin McCartney, Shireen Roshanravan, and Alexa Schriempf. "What Lies Ahead: Envisioning New Futures for Feminist Philosophy." Hypatia 25, no. 4 (2010): 927–34. http://dx.doi.org/10.1111/j.1527-2001.2010.01136.x.
Abstract:
Thanks in large part to the record of scholarship fostered by Hypatia, feminist philosophers are now positioned not just as critics of the canon, but as innovators advancing uniquely feminist perspectives for theorizing about the world. As relatively junior feminist scholars, the five of us were called upon to provide some reflections on emerging trends in feminist philosophy and to comment on its future. Despite the fact that we come from diverse subfields and philosophical traditions, four common aims emerged in our collaboration as central to the future of feminist philosophies. We seek to: 1) challenge universalist and essentialist frameworks without ceding to relativism; 2) center coloniality and embodiment in our analyses of the intermeshed realities of race and gender by shifting from oppression in the abstract to concrete cosmologies and struggles, particularly those of women of color and women of colonized communities across the globe; 3) elaborate the materialities of thought, being, and community that must succeed atomistic conceptions of persons as disembodied, individually constituted, and autonomous; 4) demonstrate what is distinctive and valuable about feminist philosophy, while fighting persistent marginalization within the discipline. In our joint musings here, we attempt to articulate how future feminist philosophies might advance these aims, as well as some of the challenges we face.
11
Sesan, Azeez Akinwumi. "The Rhetoric of Return in Kunle Afolayan’s Film October 1." Matatu 49, no. 2 (December 20, 2017): 416–38. http://dx.doi.org/10.1163/18757421-04902010.
Abstract:
Abstract The popularity of Nollywood movies has established their relevance in cultural studies to interrogating afresh the presumed norms among people of ethno-cultural and racial difference. To this end, film critics have focused their attention on the theme and genre studies of Nollywood movies with a view to relating the issues in the film texts to the often heated sociological debates on coloniality in African socio-cultural and political experiences. Kunle Afolayan’s October 1 contributes to these raging debates through the motif of return (return to self, return of nation, and return to nation) that runs through the film text. This motif of return contributes to the overall film gestalt through characterization and plot. Postcolonial theory is adopted to describe the return motif through the investigation of consciousness, nostalgia, and trauma, as experienced individually or collectively. The theory explains the nature, pattern, and dimensions of adjustment and adaptation of individuals, communities, and the nation to complexity and dynamism of change during colonial encounters and the journey towards political independence on October 1. The kernel of the movie’s argument is that the country’s independence was heralded by hypocrisy, dishonesty, and violence. The movie thus questions the misconceived notion of racial purity by the white racists through their ignoble role in the return process of the country at the attainment of political independence on 1 October 1960.
12
Sibanda, Brian. "Privileging the Decolonial Critical Theory in studying wa Thiong’o’s literary works." Journal of Decolonising Disciplines 1, no. 2 (February 20, 2021): 104–20. http://dx.doi.org/10.35293/jdd.v1i2.32.
Abstract:
Literary theories are the lens in which reality is created and viewed. If an incorrect or limited lens in used, then they impact on vision hence the corrective lenses are used to correct impaired vision. The literary works of Ngugi wa Thiong’o have been comfortably viewed from Marxist, Nationalist and Post-colonialist lens. It is the argument of this paper that though these literary theories do shed clarity on the works of wa Thiong’o, they limit the span of what we see that is outside their frames. The paper privileges the Decolonial Critical Theory, a theory located in the Global South, as the most appropriate lens to visibilise the decolonial thoughts and philosophy of wa Thiong’o. The appropriateness of the Decolonial Critical Theory is that it provides a critical lens outside the Euro- North American “mainstream” canon foregrounded in coloniality. The argument expanded here is that essentialisms and fundamentalisms like Marxism, Nationalism and Post-colonialism are limited in the critique of wa Thiong’o as they do not take coloniality and decoloniality into account. Undoubtedly, wa Thiong’o has been many things politically and philosophically, but decoloniality as a philosophy is the organising idea and overarching line of his thought. Like decoloniality itself, wa Thiong’o has developed, journeyed and passed through different ideological and philosophical liaisons to arrive at his present decolonial consciousness and activism hence Decolonial Critical Theory is a betting lens in looking at this journey.
13
Chaka, Chaka, and Sibusiso Ndlangamandla. "Relocating English Studies and SoTL in the Global South: Towards Decolonizing English and Critiquing the Coloniality of Language." Journal of Contemporary Issues in Education 17, no. 2 (December 13, 2022): 39–56. http://dx.doi.org/10.20355/jcie29495.
Abstract:
South Africa has policies and frameworks for curriculum design, transformation, and quality assurance in each public institution of higher education (HE). These policies influence the scholarship of teaching and learning (SoTL), particularly at the departmental and disciplinary levels of English Studies. Despite the policy narratives and rhetoric, English Studies still carries vestiges of colonialism and apartheid in South Africa. Similarly, in other disciplines, scholars in the Global South have highlighted coloniality, epistemicides, epistemic errors, and epistemic injustices, but not in a dual critique of SoTL and the English language. Hypercritical self-reflexivity by academics should be the norm in SoTL, and this should be linked to language-based curriculum reforms and module content designs. All of these self-reflexive efforts should foreground how the mission to transform and decolonize is entangled with Eurocentric paradigms of English language teaching. This paper characterizes the nexus between SoTL and the coloniality of language within South African higher education. It also discusses and critiques the nature of an English department in a post-apartheid and postcolonial South Africa. In addition, it critiques the coloniality of language and imperial English language paradigms often embraced by higher education institutions (HEIs) in South Africa, and delineates curriculum transformation, Africanization, and decolonizing English within this educational sector. Finally, the paper challenges Eurocentric SoTL practices and colonialist English language paradigms by framing its argument within a critical southern decolonial perspective and a post-Eurocentric SoTL.
14
Byrne, Deirdre C., and Josephine Olofunmilayo Alexander. "Special section editorial." Image & Text, no. 37 (November 1, 2023): 1–9. http://dx.doi.org/10.17159/2617-3255/2023/n37a28.
Abstract:
Decolonisation is a group of critical theories aimed at negating colonialism by eradicating its multifaceted effects on the life of the colonised. According to Olufemi Táíwò (2022:xvi), it is an all-encompassing theory that has become a catch-all idea to tackle anything with any, even minor, association with the 'West'. Decolonial scholars such as Quijano, Walter Mignolo, Nelson Maldonado-Torres, Boaventura de Sousa Santos, Achille Mbembe, NgügT wa Thiong'o, and Sabelo J Ndlovu-Gatsheni argue that colonialism did not end with the political independence of colonised nations as the effects have extended beyond independence and have continued to permeate all aspects of the lives of the colonised. The continuing power of colonialism, according to these scholars, is manifested in the coloniality of power, coloniality of being and coloniality of knowledge (Mignolo & Walsh 2018:10). They advocate for a decolonial turn from the dominant hierarchical, white, male, and Christian supremacy of Western hegemony and universalism to a dynamic pluriversal recognition and acceptance of knowledges from the Global South.
15
Mohammed, Ilyas. "Researching "On and In" Global South Countries." Poligrafi 27, no. 105/106 (December 29, 2022): 165–93. http://dx.doi.org/10.35469/poligrafi.2022.347.
Abstract:
Over the last decade, there has been an increasing awareness that colonialism continues through various overlapping iterations of coloniality, such as politics, economics, security and academia. Academics from global north countries and global south countries have highlighted and called for the dismantling of coloniality in its various iterations. Perhaps the most vocal decolonising calls have come from global north academics wanting to decolonise global north academia in the form of epistemic decolonisation. As such, in this article, I call on global north academics researching 'on and in' global south countries to employ decolonial methodologies to avoid inadvertently reinforcing coloniality. By utilising autoethnography and critical decolonial reflexivity, I offer ways for global north academics researching on or in global south countries to guard against reinforcing coloniality during their research.
16
Ranauta, Jaspreet. "Transnational Modernity/Coloniality: Linking Punjab’s Canal Colonies, Migration, and Settler Colonialism for Critical Solidarities in Canada." Studies in Social Justice 14, no. 2 (January 7, 2021): 352–70. http://dx.doi.org/10.26522/ssj.v14i2.2272.
Abstract:
This paper offers a transnational analytical framework to inform contemporary anti-racist solidarity building in what is now called Canada by engaging with migration, colonialism, and indigeneity. In particular, I trace the historical entanglements of modernity/coloniality from the British Empire’s Canal Colonies project in Punjab to colonial policies in what is now called British Columbia while centring land and Indigenous sovereignty.
17
Ranauta, Jaspreet. "Transnational Modernity/Coloniality: Linking Punjab’s Canal Colonies, Migration, and Settler Colonialism for Critical Solidarities in Canada." Studies in Social Justice 14, no. 2 (January 7, 2021): 352–70. http://dx.doi.org/10.26522/ssj.v14i2.2272.
Abstract:
This paper offers a transnational analytical framework to inform contemporary anti-racist solidarity building in what is now called Canada by engaging with migration, colonialism, and indigeneity. In particular, I trace the historical entanglements of modernity/coloniality from the British Empire’s Canal Colonies project in Punjab to colonial policies in what is now called British Columbia while centring land and Indigenous sovereignty.
18
Forgues, Roland. "Gamaliel Churata y la problemática de la lengua: pensar y teorizar lo americano." Tradición, segunda época, no. 21 (December 27, 2021): 219–31. http://dx.doi.org/10.31381/tradicion.v0i21.4494.
Abstract:
Gamaliel Churata, seudónimo de Arturo Pablo Peralta Miranda (1997-1969) es probablemente, con José María Arguedas (1911-1969) el escritor peruano que más se ha preocupado por la problemática de la lengua, por la descolonización de la literatura y por la búsqueda de un idioma americano propio y original a partir de los fundamentos del quechua aimara. El presente artículo examina el pensamiento de Churata, tratando de dilucidar sus formulaciones teóricas y sus proyecciones filosóficas, políticas, sociales, culturales y psicológicas, a partir de un examen minucioso y profundizado de su obra magna El pez de oro. Una obra multifacética considerada por la mayoría de sus lectores como una obra confusa y hermética, y por sus escasos estudiosos como una obra imposible de clasificar en el panorama de la creación, de la reflexión y del conocimiento humano.
Palabras Claves: Lengua, literatura, filosofía, psicoanálisis, hibridación, mestizaje, colonialidad, descolonización, americanidad, racionalidad, magia, naturaleza, cultura.
Abstract
Gamaliel Churata, pseudonym of Arturo Pablo Peralta Miranda (1997-1969) is probably, along with José María Arguedas (1911-1969), the Peruvian writer who has been most concerned about the problems of language, the decolonization of literature and the search for an original American language of its own, based on the foundations of Aymara Quechua. This article discusses Churata’s reflections, trying to clarify his theoretical formulations and his philosophical, political, social, cultural and psychological projections, based on a detailed and deep analysis of his masterpiece El pez de oro (The Golden Fish). A multifaceted work considered by most of its readers as a confusing and hermetic work, and by its few critics as a work impossible to classify in the panorama of creation, reflection and human knowledge.
Keywords: Language, literature, philosophy, psychoanalysis, hybridization, fusion, coloniality, decolonization, Americanness, rationality, magic, nature, culture.
19
Day, Madi. "Remembering Lugones: The Critical Potential of Heterosexualism for Studies of So-Called Australia." Genealogy 5, no. 3 (July 30, 2021): 71. http://dx.doi.org/10.3390/genealogy5030071.
Abstract:
Heterosexualism is inextricably tied to coloniality and modernity. This paper explores the potential of Argentinian philosopher Maria Lugones’ theorisations of heterosexualism and the colonial/modern gender system for sustained critical engagement with settler colonialism in so-called Australia. ‘Heterosexualism’ refers to a system of relations between settlers and Indigenous peoples characterized by racialized and gendered power dynamics. Lugones’ theory on the colonial/modern gender system unpacks the utility of social and intellectual investment in universalised categories including race, gender and sexuality. Such categories are purported to be biological, thus, prior to culture, settlers and colonial institutions. However, the culturally specific nature of knowledge produced about race, gender and sexuality reveals that the origins, and indeed the prevalence, of heterosexualism in Australia is inextricable from settler colonialism. This paper exhibits how heterosexualism and the colonial/modern gender system operate in service of settler colonialism, facilitating settler dominance and reproduction on Aboriginal and Torres Strait Islander lands.
20
Elkchirid, Abdelfettah, Anh Phung Ngo, and Martha Kuwee Kumsa. "Narrating Colonial Silences: Racialized Social Work Educators Unsettling our Settlerhood." Studies in Social Justice 14, no. 2 (January 6, 2021): 287–305. http://dx.doi.org/10.26522/ssj.v14i2.2215.
Abstract:
In this paper, three racialized social work educators unsettle our settled colonial silences as acts of self-decolonization and as a way of responding to the call to action by the Truth and Reconciliation Commission of Canada (TRC). Hailing from the uneven manifestations of global capitalism and coloniality in Morocco, Vietnam, and Ethiopia, we draw on various critical theories to interrogate our unique entanglements with the imperial project of entwined settler colonialism and white supremacy. We narrate our embodied coloniality and how the virulent materiality of global processes of displacement and dispossession plays out in each of our personal stories, everyday encounters, and practices as educators.
With the aim of teaching for social justice by modeling, we share the processes of unsettling our colonial settlerhood and puncturing our racialized innocence. Each story addresses three themes: contact and colonial relations with Indigenous peoples of Canada, complicity in global coloniality, and responsibility in responding to the TRC call to action. The first story provides a broad outline of our struggles with the Indigenous/Settler binary created to perpetuate the various forms of displacement and dispossession in settler colonialism. The second story probes the complexities in the Settler category by engaging difference-making as a central technology of dispossession. The third story probes the complexities in the Indigenous category through interrogating the perils and promises of recognition and reconciliation in the context of global hierarchies of nation-states and global Indigenous resistance. We conclude bymoving beyond our divergent trajectories and offering shared critical remarks on the human rights framework, the nation-state framework, and the coloniality of social work.
21
Elkchirid, Abdelfettah, Anh Phung Ngo, and Martha Kuwee Kumsa. "Narrating Colonial Silences: Racialized Social Work Educators Unsettling our Settlerhood." Studies in Social Justice 14, no. 2 (January 6, 2021): 287–305. http://dx.doi.org/10.26522/ssj.v14i2.2215.
Abstract:
In this paper, three racialized social work educators unsettle our settled colonial silences as acts of self-decolonization and as a way of responding to the call to action by the Truth and Reconciliation Commission of Canada (TRC). Hailing from the uneven manifestations of global capitalism and coloniality in Morocco, Vietnam, and Ethiopia, we draw on various critical theories to interrogate our unique entanglements with the imperial project of entwined settler colonialism and white supremacy. We narrate our embodied coloniality and how the virulent materiality of global processes of displacement and dispossession plays out in each of our personal stories, everyday encounters, and practices as educators.
With the aim of teaching for social justice by modeling, we share the processes of unsettling our colonial settlerhood and puncturing our racialized innocence. Each story addresses three themes: contact and colonial relations with Indigenous peoples of Canada, complicity in global coloniality, and responsibility in responding to the TRC call to action. The first story provides a broad outline of our struggles with the Indigenous/Settler binary created to perpetuate the various forms of displacement and dispossession in settler colonialism. The second story probes the complexities in the Settler category by engaging difference-making as a central technology of dispossession. The third story probes the complexities in the Indigenous category through interrogating the perils and promises of recognition and reconciliation in the context of global hierarchies of nation-states and global Indigenous resistance. We conclude bymoving beyond our divergent trajectories and offering shared critical remarks on the human rights framework, the nation-state framework, and the coloniality of social work.
22
Ramadhan Muhamad, Abu Bakar. "Wacana Kolonial dalam Novel Max Havelaar: Sebuah Kajian Poskolonial." Metahumaniora 7, no. 3 (December 3, 2017): 411. http://dx.doi.org/10.24198/metahumaniora.v7i3.18862.
Abstract:
AbstrakHegemoni kolonialisme dalam budaya poskolonial merupakan alasan penelitian inikemudian mengkaji wacana kolonial dalam novel Max Havellar (MH) khususnya dampakditimbulkannya. Dampak dimaksud adalah posisi keberpihakan pemikiran tersirat darikarya tersebut. Hasil pembahasan menunjukkan, secara temporal maupun permanen MHmenyuarakan ketidakadilan dalam kondisi-kondisi kolonial menyangkut penindasan sangpenjajah terhadap terjajah. Hanya saja, upaya mengatasnamakan atau mewakili suarakaum terjajah terbukti mengimplikasikan ciri ideologis statis kerangka kolonialisme(orientalisme); yakni cara pandang Eropasentris, di mana “Barat” sebagai self adalah superior,dan “Timur” sebagai other adalah inferior. Dalam konteks poskolonialisme, MH dengan sifatkritisnya yang berupaya “menyuarakan” nasib pribumi terjajah, justru menampilkan stigmapenguatan kolonialitas itu sendiri secara hegemonik. Artinya, “menyuarakan” nasib pribumidimaknai sebagai keberpihankan kolonial yang kontradiktif, di mana stigma penguatankolonialitas justru lebih terasa, ujung-ujungnya melanggengkan hegemoni kolonial. Tidakmembela yang terjajah, tetapi memperhalus cara kerja mesin kolonial.AbstractThe hegemony of colonialism in the culture of postcolonial society is the reason this studythen examines the colonial discourse in the novel Max Havellar (MH) in particular the impactit brings. The impact in question is the implied position of thought in the work. The resultsof the discussion show that, temporarily or permanently, MH voiced injustice in the colonialconditions regarding the oppression of the colonist against the colonized. However, the effort toname or represent the voice of the colonized has proven to imply a static ideological characterin the framework of colonialism (orientalism); ie Eropacentric point of view, in which “West” asself is superior, and “East” as the other is the inferior. In the context of postcolonialism, MH withits critical nature that seeks to “voice” the fate of the colonized natives, actually presents thestigma of strengthening coloniality itself hegemonicly. That is, “voicing” the fate of the pribumiis interpreted as a contradictory colonial flare, where the stigma of strengthening colonialityis more pronounced, which ultimately perpetuates the hegemony of colonialism. No longerdefending the colonized, but refining the workings of the colonial machinery.
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Ramadhan Muhamad, Abu Bakar. "Wacana Kolonial dalam Novel Max Havelaar: Sebuah Kajian Poskolonial." Metahumaniora 7, no. 3 (December 3, 2017): 411. http://dx.doi.org/10.24198/mh.v7i3.18862.
Abstract:
AbstrakHegemoni kolonialisme dalam budaya poskolonial merupakan alasan penelitian inikemudian mengkaji wacana kolonial dalam novel Max Havellar (MH) khususnya dampakditimbulkannya. Dampak dimaksud adalah posisi keberpihakan pemikiran tersirat darikarya tersebut. Hasil pembahasan menunjukkan, secara temporal maupun permanen MHmenyuarakan ketidakadilan dalam kondisi-kondisi kolonial menyangkut penindasan sangpenjajah terhadap terjajah. Hanya saja, upaya mengatasnamakan atau mewakili suarakaum terjajah terbukti mengimplikasikan ciri ideologis statis kerangka kolonialisme(orientalisme); yakni cara pandang Eropasentris, di mana “Barat” sebagai self adalah superior,dan “Timur” sebagai other adalah inferior. Dalam konteks poskolonialisme, MH dengan sifatkritisnya yang berupaya “menyuarakan” nasib pribumi terjajah, justru menampilkan stigmapenguatan kolonialitas itu sendiri secara hegemonik. Artinya, “menyuarakan” nasib pribumidimaknai sebagai keberpihankan kolonial yang kontradiktif, di mana stigma penguatankolonialitas justru lebih terasa, ujung-ujungnya melanggengkan hegemoni kolonial. Tidakmembela yang terjajah, tetapi memperhalus cara kerja mesin kolonial.AbstractThe hegemony of colonialism in the culture of postcolonial society is the reason this studythen examines the colonial discourse in the novel Max Havellar (MH) in particular the impactit brings. The impact in question is the implied position of thought in the work. The resultsof the discussion show that, temporarily or permanently, MH voiced injustice in the colonialconditions regarding the oppression of the colonist against the colonized. However, the effort toname or represent the voice of the colonized has proven to imply a static ideological characterin the framework of colonialism (orientalism); ie Eropacentric point of view, in which “West” asself is superior, and “East” as the other is the inferior. In the context of postcolonialism, MH withits critical nature that seeks to “voice” the fate of the colonized natives, actually presents thestigma of strengthening coloniality itself hegemonicly. That is, “voicing” the fate of the pribumiis interpreted as a contradictory colonial flare, where the stigma of strengthening colonialityis more pronounced, which ultimately perpetuates the hegemony of colonialism. No longerdefending the colonized, but refining the workings of the colonial machinery.
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Trupia, Francesco. "Debating (Post-)Coloniality in Southeast Europe: A Minority Oriented Perspective in Bulgaria." Acta Humana 9, no. 1 (March 31, 2021): 89–103. http://dx.doi.org/10.32566/ah.2021.1.6.
Abstract:
Despite the fact that its scholarly application has been considered highly problematic in the former Eastern Bloc and barely employed due to the Marxist background, post-colonialism has been recently introduced by a large number of scholars and academics. Yet, theoretical experiments, research, and projection of post-colonialism in Central and Eastern Europe have come to compose an abundant field of reference. Drawing on this theoretical approach, this paper aims to debate the category of post-coloniality in postcommunist Bulgaria in order to better venture the parapet of the post-1989 transition. Employing a ‘minority perspective’, which will reveal minority positionality in the contemporary Bulgarian cultural and political ground, this paper traces potential power actions of (dis)possession of knowledge among subaltern groups, which actions continue to negate, disavow, distort, and deny access to different forms of minority cultures and life visions represented by non-majoritarian segments of the Bulgarian society. In general, this paper digs into the historical experience of the ethnic Turks and Muslim minority groups in Bulgaria prior to the communist experience, throughout and after the collapse of communism, and in the contemporary Republic of Bulgaria. In particular, post-coloniality – understood in terms of ‘coloniality of being’ – shall offer a better and critical angle of investigation over the issues of human marginalisation, cultural subordination, and knowledge exploitation in Bulgaria and Southeast Europe.
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Bretón, Víctor, and Pablo Palenzuela. "Desarrollo y colonialidad: una epistemología para el análisis crítico del desarrollismo." Revista Andaluza de Antropología, no. 10 (2016): 119–42. http://dx.doi.org/10.12795/raa.2016.10.07.
26
Suárez, José. "Novels and Short Stories from Macau: Two Different Perspectives." Journal of Lusophone Studies 5, no. 1 (May 28, 2020): 224–37. http://dx.doi.org/10.21471/jls.v5i1.323.
Abstract:
Critical studies about the Macanese and their literature in the former Portuguese colony of Macau have been scant. Novelists like Austin Coates (City of Broken Promises, 1967) from Great Britain and Henrique de Senna Fernandes (A trança feiticeira, 1993) from Macau, as well as short story writers Deolinda da Conceição (Macau) and Maria Ondina Braga (Portugal), depict life in colonial Macau. While the plots of these works display similarities, Coates’s and Braga’s perspectives are filtered through the lenses of European colonialism and Fernandes and da Conceição work through the legacy of coloniality.
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Garzón López, Pedro. "Colonialidad (jurídica) = (Legal) coloniality." EUNOMÍA. Revista en Cultura de la Legalidad, no. 14 (March 19, 2018): 206. http://dx.doi.org/10.20318/eunomia.2018.4164.
Abstract:
Resumen: La voz analiza de manera general la relación entre colonialidad y derecho, teniendo en cuenta el contexto latinoamericano y, en especial, el derecho de los pueblos indígenas. El Derecho ha sido un instrumento de la colonización desde la expansión colonial europea hasta la configuración del Estado “moderno”. De ahí se deduce el estudio del derecho en clave colonial, partiendo de las aportaciones teóricas del “pensamiento decolonial latinoamericano”. La estrategia consiste en situar el análisis del derecho en el contexto de la “colonialidad del saber”, una perspectiva epistemológica crítica al eurocentrismo. Para este propósito nos apoyamos en el derecho indígena para cuestionar los límites del derecho moderno a la luz de la “colonialidad jurídica”. Finalmente, la colonialidad jurídica es planteada como otra manera de ver el derecho sin el lente de la modernidad jurídica.Palabras clave: Colonialismo, colonialidad jurídica, derecho, colonialidad del saber, epistemología, derecho indígena. Abstract: The article analyzes, from a general perspective, the relationship between coloniality and law, taking into account the Latin American context and, especially, the indigenous people’s law. Law has been an instrument of colonization from the European colonial expansion to the "modern" state configuration. Therefore, we approach the study of Law in a colonial sense, starting from the theoretical contributions of the "Latin American decolonial thinking". The strategy consists in placing the analysis of law in the context of the "coloniality of knowledge", a critical epistemological perspective on eurocentrism. To achieve this purpose, we use the indigenous law to question the limits of modern law in light of the "legal coloniality". Finally, the “legal coloniality” is considered as another epistemological perspective to understand the indigenous law without the “modern law” focus.Keywords: Colonialism, legal coloniality, law, coloniality of knowledge, epistemology, indigenous law.
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Chimakonam, Jonathan O., and Dorothy N. Oluwagbemi-Jacob. "Self-Preservation and Coloniality." Dialogue and Universalism 33, no. 1 (2023): 111–28. http://dx.doi.org/10.5840/du20233317.
Abstract:
In this paper, we will critically examine the notion of rationality and the disabling instinct of self-preservation that play out in human relationships. That “man is a rational animal,” as Aristotle declared is usually taken for granted in social studies. But whether humans act rationally all the time, and in all circumstances remains questionable. Here, we shall investigate this concern from a decolonial perspective by engaging some contradictions thrown up in the context of coloniality within which a section of humanity dehumanizes the rest. The question then is, how rational is the intellectual program of coloniality? Taking a cue from conversational thinking that places the notion of relationship at the center of decolonial analysis, we argue that coloniality fractures the inter and intra-racial relationships due mainly to the instinct of self-preservation that overwhelms human rationality. What has emerged today as the superior/inferior divide, racialism, classism, internal colonialism, ethnic cleansing, apartheid, xenophobia, and genocide are some of the consequences of warped and uncritical thinking driven by an extreme form of the instinct of self-preservation. We argue that the promotion of critical (higher-order) thinking in addition to ordinary (lower-order) thinking could be crucial in a decolonial program.
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Roth, Brad R. "The Trajectory of the Democratic Entitlement Thesis in International Legal Scholarship: A Reply to Akbar Rasulov." European Journal of International Law 32, no. 1 (February 1, 2021): 49–55. http://dx.doi.org/10.1093/ejil/chab031.
Abstract:
Abstract Akbar Rasulov’s provocative discussion of the ‘The Curious Case of the International Law of Democracy and the Politics of International Legal Scholarship’ makes two remarkable assertions: i) that the critics of the democratic entitlement thesis won a decisive victory in the contest to influence ‘the conventional wisdom’ within international legal scholarship; and ii) that the critiques objectively served ‘a fundamentally reactionary political agenda’. Beyond overstating both the critiques’ harshness and their impact, Rasulov is too quick to associate their methodological orthodoxy with ‘right-wing’ outcomes, neglecting to appreciate that their authors’ primary objective was to resist neo-colonialist tendencies. Whereas departures from standard source doctrines may in an earlier era have been directed towards redress of power imbalances inherited from colonialism, the ‘pro-democratic’ departures of the post-Cold War era tended to license impositions on the self-government of the poorer and weaker states. The democratic entitlement’s critics sought precisely to conserve gains that had earlier been won by sectors of the international community resistant to neo-colonialism.
30
Georgis, Mariam. "Traversing Disciplinary Boundaries, Globalizing Indigeneities." Meridians 23, no. 1 (April 1, 2024): 182–209. http://dx.doi.org/10.1215/15366936-10926936.
Abstract:
Abstract The author’s work spans the disciplinary boundaries of political science, Middle East studies, Indigenous studies, and their subfields. Broadly situated within critical theoretical bodies of knowledge, she focuses on an Indigenous nation in what is today known as Iraq. Her work is grounded within particular and fragmented locations that blur various lines and multiple layers of coloniality. This article offers a critical reflection of the invisibility in working on Indigeneity in southwest Asia within the structural imperatives of the academy. It takes up each of these themes by examining the fields of international relations and Iraqi studies to show how the story of Assyrians is invisible or unintelligible across these fields of political science and Middle East studies. Moreover, what the Assyrian story tells us about these disciplines and the multiplicity of coloniality (Patel 2019) is also rendered invisible. Despite the absence of Assyrians from Indigenous studies, the author sees this field as a site from which to potentially globalize Indigeneities. Specifically, she uses Indigenous feminism to construct a more nuanced framework into Assyrian histories, a framework that uses the lens of colonialism, land theft, erasure, and genocide to reframe the Assyrian experience as a remnant of the colonial global order.
31
Gordon, Alec. "Plantation colonialism, capitalism, and critics." Journal of Contemporary Asia 30, no. 4 (January 2000): 465–91. http://dx.doi.org/10.1080/00472330080000461.
32
Iqbal, Muhammad. "Orientalism in Joseph Conrad’s novel Almayer’s Folly (1895): a post-colonial approach." COMMICAST 1, no. 2 (November 2, 2020): 41. http://dx.doi.org/10.12928/commicast.v1i2.2728.
Abstract:
He represents the false critic toward colonialism which depicted him as the author in the neutral side in the history of colonialism. In this undergraduate thesis, the writer attempts to reveal the pattern of Joseph Conrad’s Orientalism by find the image and stereotype of the Orient and Occident, the Fantasy of Western colonialism, the hegemony that legitimate the colonial authorities toward the Malay Archipelago and finds the evidence that proves him as the part of author who supports colonialism. The writer uses Edward’s Said Orientalism theory as the major post-colonial theory in this study to investigate the pattern of Orientalism and the evidence of Joseph Conrad as the colonialist author. The writer uses the technique of writing this undergraduate thesis by dividing the extrinsic and intrinsic element of the novel Almayer’s Folly (1895). In the finding and discussion of this undergraduate thesis, the writer reveals the pattern of Orientalism and the evidence of Joseph Conrad as the pro-colonialism author through the binary division in the novel which creates the stereotype of the Orient and compares to the ideal Victorian character depicted in his white characters in the novel. Then, Conrad creates the Western Fantasy toward the Oriental Malay Archipelago as the object for the Westerner in search of adventure, career and positioning the imaginary narrative of European territory as the happy land for the major characters.
33
Kirchner, Adam. "Unpacking colonialist and racist ideologies in historical German lexicons: A critical analysis of the Afrika Hand-Lexikon (1885) and similar reference books." Lexicographica 39, no. 1 (November 1, 2023): 97–119. http://dx.doi.org/10.1515/lex-2023-0006.
Abstract:
Abstract This article This article has been adapted from the author’s master’s thesis as part of completion of the European Master in Lexicography (EMLex). delves into the impact of colonialist and racist ideologies as manifested in lexicons, with a special focus on the Afrika Hand-Lexikon (1885) and other lexicons from the German colonialist period (1884–1914). By examining the front matter and selected entries from these lexicons, the article uncovers the origins of racial hierarchies and scrutinizes dehumanization tactics, including the use of animal metaphors. Moreover, the article provides historical context to understand the language and rhetorical devices employed by lexicographers such as Paul Heichen in the Afrika Hand-Lexikon. Additionally, it emphasizes the pivotal role that colonialist ideologies played in influencing the ideologies embraced by the Nazi regime in its war of extermination. Through this analysis, the article sheds light on the historical significance of lexicons in perpetuating and legitimizing derogatory language, while also underscoring their relevance in comprehending the broader socio-political impact of colonialism and racism.
34
Knobloch, Phillip Dylan Thomas. "Epistemological Decolonization and Education. International Perspectives." Foro de Educación 18, no. 1 (January 4, 2020): 1–10. http://dx.doi.org/10.14516/fde.797.
Abstract:
It is increasingly argued that European colonialism has left its mark not only in the political and economic structures of the current world system, but also in the fields of culture, science and education. Against this background, the demand for a comprehensive epistemic or epistemological decolonization is raised. This issue follows on from this demand to clarify to what extent the phenomena of cultural colonization and coloniality also affect the fields of pedagogy and educational science. In particular, the meaning of the demand for epistemic or epistemological decolonization in the field of education will be discussed. In the introduction to this volume, the main features of decolonial thinking are presented. This is a movement of critical thinking that starts from the history of Latin America in order to reconstruct, criticize and deconstruct the globally powerful connection between modernity and coloniality. After this short introduction, the individual contributions from this issue on decoloniality will be briefly presented. Finally, the differences and similarities of the individual articles are briefly referred to. In the end, the question is raised, whether decolonial education should distinguish itself more strongly within the discipline.
35
Riyal, A. L. M. "Post-colonialism and Feminism." Asian Social Science 15, no. 11 (October 24, 2019): 83. http://dx.doi.org/10.5539/ass.v15n11p83.
Abstract:
Since the 1980s, feminism and post-colonialism began to exchange and dialogue, forming a new interpretation space, that is, post-colonial feminist cultural theory. There is a very complicated relationship between post-colonialism and feminism, both in practice and theory. It was obvious that they have always been consistent as both cultural theories focus on the marginalization of the "other" that is marginalized by the ruling structure, consciously defending their interests. Post-structuralism is used to deny the common foundation of patriarchy and colonialism—the thinking mode of binary opposition. However, only in the most recent period, Postcolonialism and feminism "Running" is more "near", it is almost like an alliance. (The factor contributing to this alliance is that both parties recognize their limitations.) Furthermore, for quite some time there have been serious conflicts between these two equally famous critical theories. They have been deeply divided on issues, such as how to evaluate the third world women’s liberation, how to view the relationship between imperialism and feminism, and how to understand that colonialists use the standards of feminism to support their "civilization mission." This article has greatly benefited from the perspectives and materials of Leela Gandhi's Postcolonial Theory; A Critical Introduction.
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Oyhantcabal, Laura-Mercedes. "Los aportes de los Feminismos Decolonial y Latinoamericano." Anduli, no. 20 (2021): 97–115. http://dx.doi.org/10.12795/anduli.2021.i20.06.
Abstract:
An exploration of the main theoretical contributions of the decolonial perspective and critical feminisms leads us to theoretical and epistemological discussions and proposals of Latin American and decolonial feminisms. The combination of these critical theories has allowed a change in the analytical perspectives implemented when researching the realities of women in Latin America, particularly the realities of indigenous, Afro-descendant, mestizao, mulatta and impoverished women. Furthermore, it has identified and questioned the proliferation of the discursive colonialism of hegemonic feminism, which hid the colonial history of the continent with its patriarchal, capitalist, Eurocentric and racist logics. This article proposes a bibliographical review that introduces fundamental concepts of Latin American and decolonial feminisms, such as gender coloniality. Furthermore, it presents some of the main contributions and discussions about gender organizations prior to colonization and the consequences of the implantation of modern/colonial patriarchy. In conclusion, this paper proposes several critical theoretical tools and categories useful for addressing research from a decolonial and Latin American feminist framework.
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Prussing, Erica. "Through a Critical Lens: Expertise in Epidemiology for and by Indigenous Peoples." Science, Technology, & Human Values 45, no. 6 (November 13, 2019): 1142–67. http://dx.doi.org/10.1177/0162243919887448.
Abstract:
Epidemiology for and by Indigenous peoples uses quantitative and statistical methods to better document Indigenous health concerns, and is oriented around providing data for use in advocacy to promote Indigenous health equity. This advocacy-oriented, technoscientific work bridges the often distinct social worlds of Indigenous communities, professional public health research, and public policy-making. Using examples from a multisited ethnographic study in three settings (Aotearoa New Zealand, Hawai’i, and the continental United States), this paper examines the forms of expertise that researcher/practitioners enact as they conduct research that simultaneously harnesses epidemiology’s persuasive power in social worlds like public health and public policy, while also critically challenging legacies of colonialist erasures and misrepresentations of Indigenous health in population statistics. By demonstrating how these continual translations across multiple social worlds enact expertise, this analysis offers a new integration of discussions about both coloniality and expertise within science and technology studies (STS). By focusing on the experiences of technoscientific professionals themselves, this study’s findings also pose new questions for broader STS conversations about how activism is shaping the production of knowledge about health in the twenty-first century.
38
Abreu Tejada, Michaele Karina, Monica Vallejo-Ruiz, and Francisco Del Cerro Velazquez. "Assessment of the relevance of the industrial engineering career curriculum in relation to the labor market." Universidad Ciencia y Tecnología 26, no. 116 (August 31, 2022): 40–53. http://dx.doi.org/10.47460/uct.v26i116.642.
Abstract:
Interculturality in higher education in Ecuador is linked to mainstreaming and programs aimed at teacher training, particularly for indigenous peoples and nationalities. This stage proposes a reflection on how the interculturality concept is used in higher education at the University of Cuenca. It had an analytical-interpretive approach of a hermeneutical nature. The results show that the interculturality concept in the programs is framed in terms of ethnic and linguistic processes. However, there is also a critical approach its questions power relations, forms of coloniality, and colonialism. In addition, it revealed the importance of mainstreaming the intercultural approach in the different postgraduate programs and that these are not exclusive to indigenous people since they must transcend ethnic and cultural processes. For this reason, those who develop the programs must adequately handle the concepts of what they want to consolidate.
39
Quichimbo Saquichagua, Fausto Fabricio. "Exploration of the Concept of Interculturality in higher Education." Universidad Ciencia y Tecnología 26, no. 116 (August 31, 2022): 29–39. http://dx.doi.org/10.47460/uct.v26i116.641.
Abstract:
Interculturality in higher education in Ecuador is linked to mainstreaming and programs aimed at teacher training, particularly for indigenous peoples and nationalities. This stage proposes a reflection on how the interculturality concept is used in higher education at the University of Cuenca. It had an analytical -interpretive approach of a hermeneutical nature. The results show that the interculturality concept in the programs is framed in terms of ethnic and linguistic processes. However, there is also a critical approach its questions of power relations, forms of coloniality, and colonialism. In addition, it revealed the importance of mainstreaming the intercultural approach in the different postgraduate programs and that these are not exclusive to indigenous people since they must transcend ethnic and cultural processes. For this reason, those who develop the programs must adequately handle the concepts of what they want to consolidate.
40
Elkassem, Siham, and Andrea Murray-Lichtman. "Mapping an Integrative Critical Race and Anti-Colonial Theoretical Framework in Social Work Practice." Advances in Social Work 22, no. 2 (November 8, 2022): 628–46. http://dx.doi.org/10.18060/24952.
Abstract:
The social inequities highlighted by the racial injustice protests of 2020 and the COVID-19 pandemic challenge the social work profession to respond to the past and present social consequences that disproportionately impact Black, Indigenous, and People of Color (BIPOC). We argue that social work's commitment to social justice has not taken up an explicit anti-racism mission to eradicate white supremacy, racism, and coloniality in the profession. We further argue that although social service agencies often include a commitment to cultural competence/humility, practices continue to be rooted in color-blind approaches to service and treatment. Social work's failure to address racism poses challenges for those from racialized backgrounds experiencing psychological distress due to racism and other inequities. Building upon the theoretical foundations of Critical Race Theory (CRT) and Anti-Colonialism, we provide a conceptual framework for practice and service delivery with BIPOC clients through social work praxis. This conceptual framework offers three overarching directives that include integrated critical race and anti-colonial theoretical concepts for social work practice and service delivery. We discuss the implications for application of this conceptual framework in practice and service delivery.
41
Souza, Jonadson Silva, and Lívia Teixeira Moura. "Crítica à sub-representação de mulheres negras no legislativo federal: colonialidade, silêncio e incômodo." Revista Direito e Práxis 13, no. 3 (July 2022): 1917–50. http://dx.doi.org/10.1590/2179-8966/2022/68946.
Abstract:
Resumo O presente artigo tem o intuito de realizar análise da sub-representação política de mulheres negras no legislativo federal brasileiro sob a ótica da colonialidade. Para tanto, realiza um estudo sobre as marcas da violência sistêmica perpetradas pelo colonizador europeu. Para demonstrar como essas violências se edificam na dominação europeia na América Latina, é fundamental vislumbrar o problema a partir de uma perspectiva feminista negra sul-americana a fim de desvelar e compreender como esta estrutura falida silencia e inviabiliza que mulheres ocupem espaços de poder e decisão.
42
Barillas Chón, David W. "Indigenous Immigrant Youth’s Understandings of Power: Race, Labor, and Language." Association of Mexican American Educators Journal 13, no. 2 (June 11, 2019): 15. http://dx.doi.org/10.24974/amae.13.2.427.
Abstract:
One highly significant yet under-investigated source of variation within the Latinx Education scholarship are Indigenous immigrants from Latin America. This study investigates how Maya and other Indigenous recent immigrant youth from Guatemala and Mexico, respectively, understand indigeneity. Using a Critical Latinx Indigeneities analytic, along with literature on the coloniality of power and settler-colonialism, I base my findings on a year-long qualitative study of eight self-identifying indigenous youth from Guatemala and Mexico and highlight two emergent themes: youth’s understanding of (a) asymmetries of power based on division of labor, and (b) language hierarchies. I propose that race is a key component that contributes to the reproduction of divisions of labor and the subaltern positioning of Indigenous languages. Findings from this study provide linguistic, economic, and historical contexts of Maya and other Indigenous immigrants’ lived experiences to educators and other stakeholders in public schools working with immigrant Latinx populations.
43
Kunnummal, Ashraf. "Islamic Liberation Theology and Decolonial Studies: The Case of Hindutva Extractivism." Religions 14, no. 9 (August 22, 2023): 1080. http://dx.doi.org/10.3390/rel14091080.
Abstract:
Decolonial studies define the coloniality of power as a complex assemblage of dominance and hegemony that emerged during the modern era or the era of colonialism, which stretches from the conquest of the Americas to the present. This article argues that, as part of the critical dialogue between decolonial studies and Islamic liberation theology, the latter should position itself in a decolonial political praxis around the preferential option for the poor that takes both a decolonial turn and a decolonial option seriously. There is a tendency to appropriate certain brands of decolonial studies to engage with forms of nationalism, such as Hindutva, to build a “decolonial option” in the global South by undermining the key insights of the “decolonial turn”. This article specifically engages with the claims of “decolonial Hindutva” to critique the nationalist appropriation in decolonial studies, thereby marking its divergence from decolonial Islamic liberation theology.
44
Gilley, Bruce. "The Case for Colonialism: A Response to My Critics." Academic Questions 35, no. 1 (March 18, 2022): 89–126. http://dx.doi.org/10.51845/35.1.14.
Abstract:
Political scientist and NAS board member Bruce Gilley’s article “The Case for Colonialism” (republished in Academic Questions in the summer of 2018), has been the subject of countless critical essays, conference panels, seminar discussions, and journal articles. Here Gilley responds to his critics.
45
Herza, Filip. "Colonial Exceptionalism: Post-colonial Scholarship and Race in Czech and Slovak Historiography." Slovenský národopis / Slovak Ethnology 68, no. 2 (June 1, 2020): 175–87. http://dx.doi.org/10.2478/se-2020-0010.
Abstract:
AbstractIn spite of recent calls for the decolonisation of Czech and Slovak academia, there is still relatively little reflection of post-colonial theory in either Czech or Slovak historiography or related disciplines, including ethnology and Slavic studies. In the following essay I summarise the local discussion of coloniality and colonialism that has been going on since at least the end of the 2000s, while pointing out its conceptual limits and blind spots; namely the persistence of ‘colonial exceptionalism’ and the lack of understanding and use of race as an analytical tool. In dialogue with critical race theory as well as recent literature that deals with comparable ‘non-colonial’ or ‘marginal-colonial’ contexts such as South-Eastern Europe, Poland and the Nordic countries, I discuss how the local debates relating to colonial history as well as the post-colonial / post-socialist present of both countries would benefit from embracing the concept of ‘colonial exceptionalism’ and from including concepts of race and ‘whiteness’ as important tools of a critical analysis.
46
Youker. "War and Peace and Ubu: Colonialism, the Exception, and Jarry's Legacy." Criticism 57, no. 4 (2015): 533. http://dx.doi.org/10.13110/criticism.57.4.0533.
47
Meierhenrich, Jens. "Constitutional Dictatorships, from Colonialism to COVID-19." Annual Review of Law and Social Science 17, no. 1 (October 13, 2021): 411–39. http://dx.doi.org/10.1146/annurev-lawsocsci-040721-102430.
Abstract:
In this article, I use the concept of constitutional dictatorship as a heuristic, as a way of thinking more explicitly about constitutional violence than is customary in comparative constitutional law. Constitutional dictatorship is an epic concept. It is capable of illuminating—and retelling—epic histories of constitutional law, of alerting us to commonalities in constitutional practices of domination—and thus of violence—that would otherwise remain shrouded in legal orientalism. The analysis aspires to make constitutional law strange again. To this end, I trace nomoi and narratives of constitutional dictatorship from colonialism to the coronavirus pandemic. Arguing against emergency scripts, I relate the idea of “emergency” to the everyday and both to coloniality. Mine is a rudimentary conceptual history—a Begriffsgeschichte—of constitutional dictatorship. I think of the empirical vignettes about crisis government in the colony/postcolony on which my comparative historical analysis is based as prolegomena to a critical theory of constitutional dictatorship.
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Sicka, Bhavika, and Minghui Hou. "Dismantling the Master’s House." Journal of Comparative & International Higher Education 15, no. 5 (December 1, 2023): 27–43. http://dx.doi.org/10.32674/jcihe.v15i5.5619.
Abstract:
While critical scholars have attempted to decenter internationalization, limited research has aimed to understand internationalization efforts in the context of the socio-historical particularities of the postcolonial condition. This paper takes a decolonial perspective in the study of internationalization, in light of the Eurocentric tendencies of modernity, whose major manifestation in higher education is neoliberal globalization. We unpack internationalization in the U.S. and examine how it is embedded in and reproduces neoliberalism, racism, and colonialism. Since decolonization is not merely deconstructive but also regenerative, we reconceive what it means to be international and recommend how internationalization can be deployed as a tool of decolonization, considering various possibilities for hopeful and ethical praxis. We identify promising practices to spark ongoing reflection and action about ways to contest coloniality/modernity and rethink mobility. This paper can benefit educators seeking to reclaim internationalization and [re]align it with an ethos of mutuality and practices geared at strengthening cooperation, rather than competition.
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Kamugisha, Aaron. "Caribbean Freedom beyond Coloniality." Small Axe: A Caribbean Journal of Criticism 25, no. 2 (July 1, 2021): 190–96. http://dx.doi.org/10.1215/07990537-9384402.
Abstract:
This essay proffers a response to three critical engagements with the author’s 2019 Beyond Coloniality: Citizenship and Freedom in the Caribbean Intellectual Tradition. The author contextualizes Beyond Coloniality as a book that seeks to effect a challenging alliance between studies of the anglophone Caribbean’s postindependence social and political order and scholarship on Caribbean thought. Ultimately, Beyond Coloniality engages in a quest for freedom beyond neocolonial citizenship.
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Montesi, Laura, Maria Paula Prates, Sahra Gibbon, and Lina R. Berrio. "Situating Latin American Critical Epidemiology in the Anthropocene: The Case of COVID-19 Vaccines and Indigenous Collectives in Brazil and Mexico." Medicine Anthropology Theory 10, no. 2 (June 30, 2023): 1–29. http://dx.doi.org/10.17157/mat.10.2.6910.
Abstract:
Diverse histories and traditions of critical epidemiology in Latin America provide an important, although underutilised, alternative framework for engaging with the embodied health inequalities of the Anthropocene. Taking COVID-19 as ‘a paradigmatic example of an Anthropocene disease’ (O’Callaghan-Gordo and Antó 2020) and drawing on ethnographic research in Brazil and Mexico on vaccination campaigns among Indigenous Peoples, we review and analyse the scope and limits of Latin American critical epidemiology in addressing Anthropocene health. While there are intersecting and parallel dynamics between diverse national and regional histories of epidemiology, we argue that the relatively differential focus on political economy, political ecology, and colonialism/coloniality in Latin American critical epidemiology, alongside the attention to non-western disease experiences and understandings, constitute a counterpoint to biomedical and specific ‘Euro-American’ epidemiological approaches. At the same time, Indigenous understandings of health/disease processes are intimately connected with territory protection, diplomacy with non-human entities, and embodied memories of violence. We examine how this presents new and challenging questions for critical epidemiology, particularly in how the ‘social’ is defined and how to address both social justice and social difference whilst also navigating the biopolitical challenges of state intervention in the era of Anthropocene health.