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Автор: Grafiati

Опубліковано: 24 січня 2025

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Статті в журналах з теми "Anticolonial practices"

Asher, Kiran, and Priti Ramamurthy. "Rethinking Decolonial and Postcolonial Knowledges beyond Regions to Imagine Transnational Solidarity." Hypatia 35, no. 3 (2020): 542–47. http://dx.doi.org/10.1017/hyp.2020.16.

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Since the early twentieth century, various strands of “anticolonial” scholarship have been and are concerned with how colonial encounters and practices constitute differences. In recent years, this scholarship maps the uneven implications of “coloniality” for subjects and bodies marked as different, for example, “feminine,” “raced,” “queer,” or trans. Along with feminism, anticolonial scholarship's analytical goals—to link the body with body politics—are closely tied to its political ones: to correct the wrongs of colonial encounters and practices. The current avatars of anticolonial scholarship include postcolonial, decolonial, and settler-colonial variants.

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Salem, Sara. "On Anti-colonial Time: Encountering Archival Traces in a Haunted Present." South Atlantic Quarterly 123, no. 2 (April 1, 2024): 321–41. http://dx.doi.org/10.1215/00382876-11086635.

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This article explores anticolonial memory and anticolonial archiving as entry points into broader questions of time, temporality, and the politics of the present. Thinking with Egypt's project of decolonization in the mid-twentieth century, it demonstrates the varying ways in which anticolonial pasts express themselves in the present, and what this might suggest about the future. It thinks through two forms of anticolonial memory: one fleeting and fragmented, the other institutionalized and material, and asks how these different forms of memory constitute different types of anticolonial archives. Both forms of memory and practices of archiving appear in the present, albeit in vastly differing ways. The first form is a series of vignettes around Gamal Abdel Nasser and Patrice Lumumba, and the connections between them, their families, and anticolonial Egypt and anticolonial Congo during the 1950s and 1960s. The second form is the practice of economic nationalization that was a central pillar of Nasser's project in Egypt throughout the 1950s and 1960s. Through these two forms, the article demonstrates both the urgency of the past and the present in Egypt, as well as the ways in which the crisis of the anticolonial past has structured the crisis of the postcolonial present.

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Tirmizey, Kasim Ali. "Learning from and Translating Peasant Struggles as Anti-Colonial Praxis: The Ghadar Party in Punjab." Socialist Studies/Études Socialistes 13, no. 2 (October 18, 2018): 134. http://dx.doi.org/10.18740/ss27243.

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The Ghadar Party introduced a radical anticolonial praxis to Punjab, British India, in the early 1910s. Much of the literature on the Ghadar Party situates the birth of the movement among Punjabi peasants along the Pacific coast of North America who returned to their homeland intent on waging an anticolonial mutiny. One strand of argumentation locates the failure of the Ghadar Party in a problem of incompatibility between their migrant political consciousness and the conditions and experiences of their co-patriots in Punjab. I use Antonio Gramsci's concept of “translation,” a semi-metaphorical means to describe political practices that transform existing political struggles, to demonstrate how the Ghadar Party's work of political education was not unidirectional, but rather consisted of learning from peasant experiences and histories of struggle, as well as transforming extant forms of peasant resistance – such as, banditry – for building a radical anticolonial movement. Translation is an anticolonial practice that works on subaltern experiences and struggles. The Ghadar Party's praxis of translating subaltern struggles into anticolonialism is demonstrative of how movements learn from and transform existing movements.

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Winder, Alex. "Anticolonial Uprising and Communal Justice in Twentieth-Century Palestine." Radical History Review 2020, no. 137 (May 1, 2020): 75–95. http://dx.doi.org/10.1215/01636545-8092786.

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Abstract This article examines the strategies, structures, and practices that allowed for the emergence of communities without police institutions during two Palestinian uprisings, the 1936–39 revolt and the 1987–91 intifada. For each period, the article identifies efforts to disengage from and disempower the state police, to establish alternative systems of anticolonial justice, and to employ disciplinary violence to serve the imperatives and enforce the decisions of Palestinian nationalist bodies. In particular, Palestinian systems of anticolonial justice drew on communal reconciliation (sulh) and other preexisting local iterations of communal justice. These local forms relied on discourses of egalitarianism and consensus, which produced stability in periods of upheaval but also obscured the inequalities they reproduced. Ultimately, the anticolonial structures that Palestinians established proved unable to withstand intense internal and external pressure, and some elements of the coercive forces that served them were absorbed into state police institutions.

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Dias, Darren. "Paulo Freire and Pope Francis on Dialogue: an Anticolonial Interpretation." Espacio, Tiempo y Educación 9, no. 1 (June 22, 2022): 83–98. http://dx.doi.org/10.14516/ete.517.

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This article aims to further the concept of dialogue beyond language exchange that includes a strategic element in anticolonialism. It examines the concept of dialogue found in the thought of two of modern-day Latin America’s most influential thinkers: Paulo Freire and Pope Francis. It argues that in different manners, both authors’ concept of dialogue can be considered anticolonial. The article compares and contrasts Freire’s Pedagogy of the Oppressed with Francis’ recent encyclical Fratelli Tutti. Both texts culminate in a deep and detailed analysis of dialogue. Bringing these two important thinkers into conversation reveals central characteristics of dialogue from a colonized perspective and the importance that dialogue has in anticolonial discourses and practises. The article gives a detailed presentation of each author’s understanding of dialogue before highlighting common and complementary features. It then explores some resonances that Freire and Francis’ approach to dialogue has with anticolonial concerns. Dialogue as an anticolonial practise is for both Freire and Francis rooted in a philosophical and theological anthropology of what is means to be human and what de-humanizing practices look like. The article concludes by suggesting themes such as pluriversality, polycentrism, border-crossing, and critical thinking that are found in Pedagogy of the Oppressed and Fratelli Tutti mark these works as achievements in anti/decolonial thought.

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Gaulês, Murilo Moraes. "A performance da Guerra Zapatista e o uso das artes da cena como arsenal bélico na luta por bem viver." Revista Interfaces 33, no. 2 (June 19, 2024): 201–20. http://dx.doi.org/10.60001/ricla.v33.n2.12.

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O presente texto visa traçar um olhar panorâmico sobre práticas performativas disruptivas anti-imperialistas que compõem o que o autor chama de performance-arsenal. Nele são analisadas ações do Exército Zapatista da Libertação Nacional (EZLN, México) e suas consequência na luta contra o imperialismo canibal e predatório executado por megacorporações e legitimado pelos Estados nacionais. Palavras-chave: Artivismo. Performance. Anticolonial. Abstract This text aims to provide a panoramic view of disruptive anti-imperialist performative practices that make up what the author calls performance-arsenal. The text analyzes actions of the Zapatista Army of National Liberation (EZLN, Mexico) and their consequences in the fight against cannibalistic and predatory imperialism carried out by megacorporations and legitimized by National States. Keywords: Artivism. Performance. Anticolonial.

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Kazmi, Sara. "The Periodical as Political Educator." Radical History Review 2024, no. 150 (October 1, 2024): 183–204. http://dx.doi.org/10.1215/01636545-11257460.

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Abstract This essay discusses how forms like political magazines, cultural journals, and party newspapers produced by twentieth-century anticolonial, left, and oppositional movements instituted practices of alternative pedagogy and political education across the Global South. These “revolutionary papers” served as a pedagogical infrastructure encompassing a critical curriculum drawn from ongoing movements, alternative histories, and regional literary production, to be used for collective practices of debate and inquiry. The essay introduces a series of digital teaching tools featured in the issue that study revolutionary periodicals such as the Cairo-based Afro-Asian literary magazine Lotus and underground pamphlets from the Mau Mau movement in Kenya. These teaching tools are accessible, interactive resources that provide archival, literary, and historical insights on movements and associated print cultures and are designed as pedagogical aids for the classroom and for political education in community settings. Along the way, the essay reflects on anticolonial periodicals as a resource for ongoing debates around decolonizing the university, and the possibilities presented by digital humanities approaches for the study of anticolonialism and Global South cultures.

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Elam, J. Daniel. "The Martyr, the Moviegoer: Bhagat Singh at the Cinema." BioScope: South Asian Screen Studies 8, no. 2 (December 2017): 181–203. http://dx.doi.org/10.1177/0974927617728140.

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This article attempts to rethink Indian anticolonial agitator Bhagat Singh within four alternative lineages, rooted in his often undiscussed love of early Hindi and American cinema. To date, Bhagat Singh has often been confined within the rubrics of a properly political form of revolution, whereby revolution is recognizable to the colonial state. To rethink revolution requires scholars to question the repetition of these colonial logics by moving away from the “recognizably political” to other forms of anti-authorial, anticolonial practices. This article focuses on Bhagat Singh’s viewing and response to the 1927 American iteration of Uncle Tom’s Cabin and the 1927 Hindi film Wildcat of Bombay. The article considers the ways in which Bhagat Singh moved beyond “properly political” forms of agitation in favor of affective, aesthetic, and experiential models of movie-going in the early twentieth century. By doing so, it reorganizes the categories of “world literature” away from the nation-state in favor of worldwide circulation, distribution, and interpretation.

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Yazzie, Melanie K. "US Imperialism and the Problem of “Culture” in Indigenous Politics: Towards Indigenous Internationalist Feminism." American Indian Culture and Research Journal 43, no. 3 (August 1, 2019): 95–118. http://dx.doi.org/10.17953/aicrj.43.3.yazzie.

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This article aims to articulate a political formation that I term Indigenous internationalist feminism, which centers a critique of US imperialism and is premised on three intellectual and political traditions: radical Indigenous internationalism, Black left feminism, and queer Indigenous feminism. Indigenous internationalist feminism provides a framework for transnational Indigenous practices that seek to build counterhegemonic power with other anticolonial, anti-imperial, and anti-capitalist liberation struggles, both within and outside of the United States. At the center of these practices is an ethics of expansive relationality between humans, and between humans and our other-than-human kin.

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Guernsey, Paul. "Indigenous Philosophies of Land and Their Importance for Anticolonial Camaraderie." American Indian Quarterly 47, no. 3 (June 2023): 251–87. http://dx.doi.org/10.1353/aiq.2023.a917905.

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Abstract: This article argues that sustainable and robust Indigenous philosophies of land on Turtle Island predate colonial impact and are characterized by active regard for land as a relative, as a material or maternal provider, as a person, and as an origin of identity, ethics, and religion. These philosophies continue to inform political resistance to settler colonialism today of radical resurgence and decolonizing praxis. Conceptual and experiential linkages between Indigenous philosophies convey strong intercultural values characterized by dovetailing yet self-determined "systems of responsibilities," illuminating the ability of Indigenous nations to live prosperously alongside each other and unite against the common threat of colonialism. Understanding the independent legitimacy of Native worlds is an initial step to meaningful listening within intercultural philosophical contexts. For Western philosophical research, which often fails to center the significance of land as a philosophical concept , understanding the sophisticated nature of Indigenous philosophies of land is pivotal for disrupting practices that further erase Indigenous nations, peoples, thinkers, and worldviews and approaching the possibility of "meaningful solidarities" and camaraderie in decolonizing action and resistance.

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Книги з теми "Anticolonial practices"

Elam, J. Daniel. World Literature for the Wretched of the Earth. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823289790.001.0001.

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World Literature for the Wretched of the Earth recovers an alternative strain of anticolonialism that does not seek national sovereignty, authority, and political recognition, but advocates instead inexpertise, unknowing, unintelligibility, and collective unrecognizability. Early twentieth-century anticolonial thinkers endeavored to imagine a world emancipated from colonial rule, but it was a world they knew they would likely not live to see. Written in exile, in abjection, or in the face of death, anticolonial thought could not afford to base its politics on the hope of eventual success. This book shows how anticolonial thinkers theorized inconsequential practices of egalitarianism in the service of impossibility: a world without colonialism. To trace this impossible political theory, this book foregrounds anticolonial theories of reading and critique in the writing of four thinkers, Lala Har Dayal, B. R. Ambedkar, M. K. Gandhi, and Bhagat Singh. These activists theorized reading not as a way to cultivate mastery and expertise, but as a way of rather to disavow mastery and expertise altogether. Reading was antiauthoritarian precisely because it urged readers to refuse authorship and, relatedly, authority. To become or remain a reader, and divest oneself of authorial claims, was to challenge the logic of the British Empire and European fascism, which prized self-mastery, authority, and sovereignty. Bringing together the histories of comparative literature and anticolonial thought, Elam demonstrates how these early twentieth-century theories of reading force us to reconsider the commitments of humanistic critique and egalitarian politics.

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Yoga - Anticolonial Philosophy: An Action-Focused Guide to Practice. Kingsley Publishers, Jessica, 2024.

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Yoga - Anticolonial Philosophy: An Action-Focused Guide to Practice. Kingsley Publishers, Jessica, 2024.

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Joseph-Gabriel, Annette K. Reimagining Liberation. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042935.001.0001.

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In the 20^th century, black women in the French empire played crucial leadership roles in anticolonial movements. This book harnesses untapped archival documents to highlight the work of Suzanne Césaire, Paulette Nardal, Eugénie Éboué-Tell, Jane Vialle, Andrée Blouin, Aoua Kéita and Eslanda Robeson, women who remain relatively understudied in scholarship that continues to privilege male politicians and writers. Examining the literary production and political activism of African, Antillean, Guyanese and African American women, this book argues that black women writers and thinkers articulated multi-layered forms of citizenship that emphasized plural cultural and racial identities in direct opposition to colonialism. Their decolonial citizenship expanded the possibilities of belonging beyond the borders of the nation state and even the French empire to imagine transnational Pan-African and Pan-Caribbean identities informed by black feminist intellectual frameworks and practices.

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Wolters, Leonie. Cosmopolitan Elites and the Making of Globality. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350377073.

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As ideologies such as communism, fascism and various nationalisms vied for global domination during the first half of the 20th century, this book shows how a specific group of individuals - a cosmopolitan elite - became representatives of those ideologies the world over. Centering on the Indian intellectual M.N Roy, Cosmopolitan Elites and the Making of Globality situates his life within various social circles that covered several ideological realms and continents. An example of an individual who represented ideologies such as anticolonial nationalism, communism and humanism, Roy is identified as unusual but by no means singular in this capacity, and shows how other elites were similarly able to represent ideologies that sought to make the world anew. This book explores how Roy and his peers and competitors became a political elite as they cultivated a cosmopolitan reputation that meant they were taken seriously even when speaking of regions outside of their own. By considering the social and performative practices that turned them into credible, global, cosmopolitans, Wolters uncovers the exclusive basis on which the universal claims of world-changing ideologies were made.

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Bhatia, Varuni. Unforgetting Chaitanya. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190686246.001.0001.

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What role do premodern religious traditions play in the formation of modern secular identities? What relationship exists between regional devotional cultures, key bhakti figures, and anticolonial nationalism in South Asia? What are some of the multiple sites of forgetting and unforgetting that determine how we receive iconic historical figures in the present? Unforgetting Chaitanya addresses these questions by examining late nineteenth-century transformations of Vaishnavism in Bengal—a religious tradition emanating from the figure of Krishna Chaitanya (1486–1533), and articulated in this region through various bodily and artistic practices. Building upon the concept of viraha as longing for the absent one within the Vaishnava worldview, this book argues that educated and middle-class Hindu Bengalis, the bhadralok, (re)turned to Chaitanyite Vaishnavism as a unique expression of excavating their authentic selves. It argues that by searching for literary and historical pasts, discovering long lost sacred spaces, recovering manuscripts, and disciplining Vaishnava practices across sects and castes, the Bengali Hindu middle-class successfully forged a respectable, bhadralok Vaishnavism. The book engages with questions around memory and history, poetics and praxis, and sacred space and print culture in the making of modern Vaishnavism as a devotional and cultural complex, simultaneously. Thus, Unforgetting Chaitanya argues for the methodological relevance of relocating the study of Bengali or Gaudiya Vaishnavism within the historical, intellectual, and cultural context of colonial Bengal, where it assumed its modern form. In doing so, this interdisciplinary book contributes to the fields of both Religion and History of South Asia.

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Cinotto, Simone. Gastrofascism and Empire. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350436862.

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Food stood at the centre of Mussolini’s attempt to occupy Ethiopia and build an Italian Empire in East Africa.Seeking to redirect the surplus of Italian rural labor from migration overseas to its own Empire, the fascist regime envisioned transforming Ethiopia into Italy’s granary to establish self-sufficiency, demographic expansion and strengthen Italy’s international political position. While these plans failed, the extensive food exchanges and culinary hybridizations between Ethiopian and Italian food cultures thrived, and resulted in the creation of an Ethiopian-Italian cuisine, a taste of Empire at the margins. In studying food in short-lived Italian East Africa,Gastrofascism and Empirebreaks significant new ground in our understanding of the workings of empire in the circulation of bodies, foodways, and global practices of dependence and colonialism, as well as the decolonizing practices of indigenous food and African anticolonial resistance. In East Africa, Fascist Italy brought older imperial models of global food to a hypermodern level in all its political, technoscientific, environmental, and nutritional aspects. This larger story of food sovereignty—entered in racist, mass settler colonialism—is dramatically different from the plantation and trade colonialisms of other empires and has never been comprehensively told. Using an original decolonizing food studies approach and an unprecedented variety of unexplored Ethiopian and Italian sources, Cinotto describes the different meanings of different foods for different people at different points of the imperial food chain. Exploring the subjectivities, agencies and emotions of Ethiopian and Italian men and women, it goes beyond simple colonizer/colonized binaries and offers a nuanced picture of lived, multisensorial experiences with food and empire.

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Pineda, Erin R. Seeing Like an Activist. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197526422.001.0001.

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There are few movements more firmly associated with civil disobedience than the civil rights movement. In the mainstream imagination, civil rights activists eschewed coercion, appealed to the majority’s principles, and submitted willingly to legal punishment in order to demand necessary legislative reforms—and facilitate the realization of core constitutional and democratic principles. Their fidelity to the spirit of the law, commitment to civility, and allegiance to American democracy provided the blueprint for activists pursuing racial justice and set the normative horizon for liberal philosophies of civil disobedience. Seeing Like an Activist charts the emergence of this influential account of civil disobedience in the civil rights movement and demonstrates its reliance on a narrative about black protest that is itself entangled with white supremacy. Liberal political theorists whose work informed decades of scholarship saw civil disobedience “like a white state”: taking for granted the legitimacy of the constitutional order, assuming as primary the ends of constitutional integrity and stability, centering the white citizen as the normative ideal, and figuring the problem of racial injustice as limited, exceptional, and all-but-already solved. In contrast, building on historical and archival evidence, this book shows how civil rights activists, in concert with anticolonial movements across the globe, turned to civil disobedience as a practice of decolonization in order to emancipate themselves and others from a racial order that needed to be fully transformed. We can recover this powerful alternative account only by adopting a different theoretical approach—one which sees activists as themselves engaged in the creative work of political theorizing.

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Kimmerer, Robin Wall, John Hausdoerffer, and Gavin Van Horn, eds. Practice: Kinship: Belonging in a World of Relations. 5th ed. Center for Humans and Nature Press, 2021.

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Частини книг з теми "Anticolonial practices"

Adsit, Janelle. "Pursuing Antiracist and Anticolonial Approaches to Contemplative Practices." In Contemplative Practices and Anti-Oppressive Pedagogies for Higher Education, 17–31. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003201854-3.

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Castañeda-Sound, Carrie L., Miguel Gallardo, and Susana O. Salgado. "Unlearning colonial practices and (re)envisioning graduate education in psychology." In Decolonial psychology: Toward anticolonial theories, research, training, and practice., 219–46. Washington: American Psychological Association, 2024. http://dx.doi.org/10.1037/0000376-010.

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Sanchez, Anastasia. "The Social Focus Framework: Antiracist and Anticolonial Conscientization, Consequence, and Presencing in Science Education." In Palgrave Studies in Education and the Environment, 121–42. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-35430-4_8.

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AbstractWe are well past the point of accepting the rebranding or rearranging of science education with neutral standards and instructional practices that support and maintain goals of epistemic and human domination. These approaches within the colonial machinery of schooling that busy us up, feeling like action is being taken, merely mimic the rearranging of chairs on a sinking ship. As science educators committed to critical response-ability and radical care, the classroom can and should be a place of (un)learning, unraveling, and undermining logics of white supremacy and coloniality, while collectively grappling with consequential entanglements of science which threaten the lifeways and livingness of human and ecological kinfolx. To do so requires new ways to critically see, sense, and make seen, what is invisible from science teaching and learning visible to move toward pathways of antiracist and anticolonial “regenerative present futures.” Given this understanding and call for transformation, I offer up a pedagogical framework called the Social Focus, which provides the three relational and multidimensional learning principles of critical liberatory presencing, consequential concern, and critical consciousness to be elevated as new standard(s) and practice within and throughout all science and engineering learning.

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Ferly, Odile, Tegan Zimmerman, and Joshua R. Deckman. "Poetics and Politics of the Chronotropics: Introduction." In Chronotropics, 1–24. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-32111-5_1.

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AbstractTwenty-first-century Caribbean women’s writing evidences an urge to start afresh, to transcend the lingering legacy of enslavement, coloniality, and patriarchy and reverse the damage of the extractive logic that rules an asymmetrical global order. This pan-Caribbean volume presents alternative conceptions of spacetime from across the region and its diaspora, what we call the “chronotropics.” Stemming from chronos (time) and tropos, “a turn,” this term does not merely designate a tropical chronotope, but points to a vocation for social justice and collective healing. The writers gathered here deconstruct the androcentric, western modern understanding of space as delimited, privatized, tamed, and exploitable and of time as quantified, linear, singular, and teleological. They propose instead a poetics and politics of the chronotropics that envisions the Caribbean landscape and temporality as anticolonial, gender inclusive, pluralistic, and non-anthropocentric. Their literary practices perform archival disruption, radical remapping, and epistemic marronnage.Chronotropics: Caribbean Women Writing Spacetime offers critical perspectives on Julia Alvarez, Yolanda Arroyo Pizarro, Vashti Bowlah, Dionne Brand, Erna Brodber, Maryse Condé, Nalo Hopkinson, Rita Indiana, Fabienne Kanor, Karen Lord, Kettly Mars, Pauline Melville, Mayra Montero, Shani Mootoo, Elizabeth Nunez, Ingrid Persaud, Gisèle Pineau, Krystal M. Ramroop, and Mayra Santos-Febres.

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Mosley, Della V., Pearis L. Jean, Brittany Bridges, Maria Sobrino, Jeannette Mejia, Sunshine Adam, Garrett Ross, and Roberto Abreu. "Moving psychology toward anticolonial queer futures." In Decolonial psychology: Toward anticolonial theories, research, training, and practice., 369–88. Washington: American Psychological Association, 2024. http://dx.doi.org/10.1037/0000376-016.

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Liboiron, Max, Marc Higgins, and Sara Tolbert. "In Conversation with Max Liboiron: Towards an Everyday, Anticolonial Feminist Science (Education) Practice." In Palgrave Studies in Education and the Environment, 343–61. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-35430-4_19.

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AbstractThis interview with Max Liboiron took place over Zoom in May 2022. Marc Higgins and Sara Tolbert (interviewers) have been interested in Max’s work on anticolonial and feminist science as well as the work of the CLEAR Lab, and the implications for science education. They invited Max to participate in this online dialogue about these topics, among others. In the conversation that is edited and transcribed in this chapter, Max elaborates on what it means to do and teach anticolonial, feminist, and land-based science.

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Fish, Jillian, and Joseph P. Gone. "Beyond decolonization: Anticolonial methodologies for indigenous futurity in psychological research." In Decolonial psychology: Toward anticolonial theories, research, training, and practice., 119–41. Washington: American Psychological Association, 2024. http://dx.doi.org/10.1037/0000376-006.

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Goertz, Mackenzie T., Hector Y. Adames, Chelsea Parker, Nayeli Y. Chavez-Dueñas, Radia DeLuna, and Jessica G. Perez-Chavez. "The decolonial mentoring framework: Advancing an anticolonial future in psychology and beyond." In Decolonial psychology: Toward anticolonial theories, research, training, and practice., 247–69. Washington: American Psychological Association, 2024. http://dx.doi.org/10.1037/0000376-011.

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Fernández, Jesica Siham. "Disciplinary disruptions: Strategies toward a decolonial community psychology praxis." In Decolonial psychology: Toward anticolonial theories, research, training, and practice., 143–67. Washington: American Psychological Association, 2024. http://dx.doi.org/10.1037/0000376-007.

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García, Melinda A. "Wise face, firm heart: Ethics and decolonial psychology." In Decolonial psychology: Toward anticolonial theories, research, training, and practice., 271–91. Washington: American Psychological Association, 2024. http://dx.doi.org/10.1037/0000376-012.

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