Coloniality

This article presents four interpretative repertoires that cover most of the knowledge production regarding the relationship between psychology and decoloniality. These repertoires emerged from a study aimed at establishing a state of the art that determined what we know about this relationship. Following the prescriptions that have been made to carry out this type of research that deals with "research on research" (Pulido-artinez, Giraldo Tamayo, & Escobar Altare, 2020), articles published between 2015 and 2019 were collected and analysed. The information came from the Google Scholar, Ebscot, Sage, Elsevier, Science Direct, Scielo, and Psyinfo databases. The data was classified and hierarchized for subsequent analysis following the methodological prescriptions proposed by both Barbosa, Barbosa, and Rodríguez (2013), as well as Auyoung (2020) and McKinlay & Potter (1987).

This article presents four interpretative repertoires that cover most of the knowledge production regarding the relationship between psychology and decoloniality. These repertoires emerged from a study aimed at establishing a state of the art that determined what we know about this relationship. Following the prescriptions that have been made to carry out this type of research that deals with "research on research" (Pulido-Martinez, Giraldo Tamayo, & Escobar Altare, 2020), articles published between 2015 and 2019 were collected and analysed. The information
came from the Google Scholar, Ebscot, Sage, Elsevier, Science Direct, Scielo, and Psyinfo databases. The data was classified and hierarchized for subsequent analysis following the methodological prescriptions proposed by both Barbosa, Barbosa, and Rodríguez (2013), as well as Auyoung (2020) and McKinlay & Potter (1987).

Social  and  cultural  anthropology,  other  related  disciplines,  some  colonizing  territories  and  museography  face  the challenge of decolonization. Several European museums have reviewed their colonialities and have proposed museographic changes to decolonize their spaces. We want to analyze the colonial and/or decolonial narratives of  three  Catalan  museums  and  find  the  key  points  to  formulate  decolonizing  proposals.  To  do  this,  we  did  an  ethnographic fieldwork, visiting collectively the three selected museums, located in different places of the territory. We prepared a collaborative field notebook, which we analyzed with categories of decolonial studies. Thus, we detected a historical continuity in Catalan colonialism and the narratives of the museums, which exalt key aspects of the colonizing process of the modern mentality (progress, advance, technology), while omitting and forgetting the colonization of the being, imposed by the colonial matrix. This diagnosis leads us to suggest the need to rethink the narratives, avoiding the forgetfulness that perpetuate the modern/colonial discourses.

El objetivo de este ensayo consiste en mostrar cómo los dirigentes de algunos estados que creen gobernar la mítica región del progreso y la modernidad llamada “Occidente” justifican sus intervenciones militares en las sociedades musulmanas por la supuesta obligación moral de liberar a las “mujeres con hiyab” de la opresión del patriarcado colonizado. Asimismo, analizo y propongo algunas interpretaciones posibles de la obsesión occidental con quitar el velo a las mujeres que lo usan.

The Earth That Modernism Built traces the rise of planetary design to an imperialist discourse about the influence of the earthly environment on humanity. Kenny Cupers argues that to understand how the earth became an object of design, we need to radically shift the terms of analysis. Rather than describing how new design ideas and practices traveled and transformed people and places across the globe, this book interrogates the politics of life and earth underpinning this process. It demonstrates how approaches to modern housing, landscape design, and infrastructure planning are indebted to an understanding of planetary and human ecology fueled by settler colonialism and imperial ambition.

Cupers draws from both canonical and unknown sources and archives in Germany, Namibia, and Poland to situate Wilhelmine and Weimar design projects in an expansive discourse about the relationship between soil, settlement, and race. This reframing reveals connections between colonial officials planning agricultural hinterlands, garden designers proselytizing geopolitical theory, soil researchers turning to folklore, and Bauhaus architects designing modern communities according to functionalist principles. Ultimately, The Earth That Modernism Built shows how the conviction that we can design our way out of environmental crisis is bound to exploitative and divisive ways of inhabiting the earth.

This article invites a dialogue between decolonial perspectives on diasporas and feminist standpoint theories by exploring processes of standpoint formation by women of Moroccan descent who grew up in postcolonial France. The article draws on 18 interviews with women aged in their 20s to their 40s, as well as a long-term engagement with these questions through ‘patchwork ethnography’. While emphasising that these women were neither exposed to identical experiences nor have the same worldviews, the article shows that they have navigated a set of shared experiences that pertain to their social position and that they are thus aware of the manifestations in their everyday lives and of the workings of gendered and racialised
social hierarchies that affect them. The article explores participants’ experiences of racism and of its gendered inflections; the formation of ‘shared angles of visions’ (Hill Collins, 1997) around specific issues as a result; and finally, participants’ assessments of the different terms used to describe them in public and in everyday discourses.
The article seeks to contribute to thinking through empirically the formation of an epistemological standpoint at the crossroads of feminist and decolonial approaches.

La historia del pueblo Mapuche se ha construido a base de luchas contra el despojo colonial, en ese contexto, las mujeres Mapuche han experimentado profundas y particulares experiencias de violencia constituidas por el cruce de diversos sistemas de opresión. El estudio busca comprender las memorias de mujeres mapuche a partir de trabajos etnográficos con perspectiva de género interseccional, que incluyó entrevistas en profundidad y conversatorios con mujeres de las regiones Metropolitana, Biobío, La Araucanía y Los Ríos.

As a result of the reconfiguration of the functions performed by higher education worldwide, efforts directed at the process conventionally called internationalization are intensified and expressed as an imperative. In this study, an extract of a doctoral research supported by the epistemological lenses of Modernity/(De)Coloniality and based on principles of the Critical Discourse Analysis, we contextualize and discuss the discourses undertaken by an organization with discursive power towards the internationalization of Brazilian universities. The analysis suggests the existence of a hegemonic narrative around the meaning of internationalization, giving the broader context that this Association is immersed. The privileged narratives end up reinforcing the idea that in Brazil internationalization is, above all, an object of external determinations. In this sense it tends to ignore the complexity-heterogeneity of the Brazilian university and the international relations that have been unequally constituted over history, and which are functional to the advance of currently ongoing global university capitalism.

Intervention à la Table-ronde sur « La transmission de l'État colonial », congrès du Cinquantenaire du CEAN, 3-5 septembre 2008, "Penser la République". Table-ronde sur « La transmission de l'État colonial ».
1er paragraphe de l'article:
"Je suis toujours dans une position inconfortable quand je suis invité à un séminaire, ou à une table-ronde, sur la « transmission de l’État colonial », dans la mesure où, selon moi, il n’y a jamais eu d’État colonial en Afrique (à l’exception de l’Afrique du Sud de 1910 à 1991 et de la Rhodésie du Sud de 1965 à 1979) et que les phénomènes de transmission qui y existent sont moins dues à un « héritage du passé » qu’aux fonctions contemporaines de l’État capitaliste de la périphérie. Le choc frontal a donc l’air inévitable, et pourtant je crois qu’il n’en est rien. Il faut surtout préciser exactement de quoi l’on parle et le sens que l’on donne aux concepts. Il restera certainement des divergences, qui sont normales entre historiens, mais d’ampleur moindres qu’il n’y paraît au premier abord. Néanmoins, l’approche de ce problème a aussi des conséquences sur d’autres questions, telles l’État importé, la « retraditionnalisation » ou la comparaison avec l’Amérique dite latine."

O foco desta reflexão é abordar a contribuição da Educação Ambiental Crítica frente à dinâmica da modernidade/colonialidade capitalista a partir das contribuições teórico-políticas de Enrique Dussel. O texto, apoiado na pesquisa bibliográfica, está dividido em quatro momentos integrantes: no primeiro momento, contextualizamos alguns elementos da relação totalidade, natureza e trabalho na sociedade no capitalismo à luz das contribuições de Dussel; no segundo, pontuamos os elementos da colonialidade/modernidade/ eurocentrada, e o debate da natureza, conforme discutida no projeto modernidade/colonialidade; no terceiro momento, indicamos algumas notas sobre o Sistema-mundo moderno-colonial no contexto da Educação Ambiental Crítica. Ao fim, tratamos das contribuições dusselianas para a EA crítica no contexto da modernidade/colonialidade capitalista na América Latina.

Ponemos en diálogo distintas corrientes de la ecología política, destacando tanto sus tensiones como sus complementariedades. Consideramos que las versiones anglosajonas, francófonas y latinoamericanas además de haberse configurado como entidades más o menos autónomas, aisladas e incomunicadas, han generado abordajes epistemológicos, ontológicos y prácticas científicas distintas. En base a estos planteamientos nos interrogamos sobre la posibilidad, pertinencia y/o necesidad de abogar por una ecología cosmo-política. Para prefigurar esta propuesta defendemos la necesidad de desregionalizar, desnaturalizar, transescalarizar y resituar estas distintas ecologías políticas.We propose a dialogue between different trends of political ecology highlighting both their tensions as their complementarities. We consider that the anglo-saxon, french-speaking and latin american versions have been developed as autonomous, isolated and uncommunicated entities and have generated different epistemologi...

Trabalho apresentado no Simpósio Científico Internacional: Les Traces du Vodun dans les arts et cultures des sociétés post-esclavage (Traços do Vodun nas artes e culturas das sociedades pós-escravização), na École Du Patrimoine Africain- EPA, em Porto Novo, Benin, entre 2 e 4 de agosto de 2024.

RESUMO
Foi Gbesen que te trouxe", disse a Nandoji Índia de Azonsu, sacerdotisa do Terreiro do Bogum, a casa seminal da nação Jeje-Mahi do Candomblé em Salvador, ao abrir o jogo de búzios. Ela disse isso antes de eu contar pra ela que eu estava ali para devolver as vozes ancestrais que eu encontrei em um museu na Alemanha. Essas cantigas, armazenadas sem contexto por mais de um século no Arquivo Fonográfico de Berlim, estão entre os mais antigos documentos sonoros conhecidos das práticas africanas na diáspora. Meu encontro com elas me impactou profundamente, moldando minha jornada acadêmica, artística e espiritual desde então. São 12 cantigas gravadas em seis fonogramas, louvando Voduns e Orixás em uma mistura dos idiomas iorubá, fon e ewe, gravados em cilindros de cera usando a primeira tecnologia de gravação e reprodução de som, o Fonógrafo de Edison, provavelmente entre 1900 e 1929. Suas origens exatas permanecem ocultas em um arquivo de museu que não pode ou não quer revelar os detalhes. Recorri à tecnologia ancestral oracular quando os métodos acadêmicos se mostraram insuficientes. Fui guiada a devolver essas gravações de forma discreta ao Bogum e, a partir de lá, disseminá-las para o maior número de pessoas possível, com o compromisso de nunca mais permitir que esses sons sejam aprisionados. Enquanto isso, tento preencher as lacunas para recontar a história dessas vozes. Esse processo destaca como as práticas espirituais podem revelar e honrar nossas histórias ocultas em arquivos, restaurar a dignidade de nossos objetos sagrados e tradições sequestradas e curar rupturas coloniais, especialmente na diáspora. Essas cantigas, antes perdidas, agora estão prontas para aprofundar nossa compreensão das práticas espirituais da diáspora africana entre continentes. As circunstâncias da gravação, em uma época em que as práticas espirituais negras ainda eram criminalizadas no Brasil, permanecem incógnitas, assim como a forma como foram parar na Alemanha. Este artigo tem como objetivo relatar todo o caminho até aqui, documentando minha jornada de pesquisa em andamento em cada um de seus becos sem saída e possíveis desdobramentos. Além disso, pretendo discutir não só as raízes, mas o tronco e os ramos coloniais das coleções de museus europeus, assim como as motivações por trás de suas práticas de arquivamento.

In this research, I invite the reader to re-think the relations of solidarity between the Global North and the Global South from the decolonial perspective, which implies a confrontation to the discourse and practice of modernity and a detachment from the colonial matrix of power. This work can be read in three acts. First, I approach coloniality in its three dimensions, coloniality of power, coloniality of knowledge and coloniality of being and its counterpart, the decolonization of the modern/colonial world system (decoloniality) and the option of transmodernity. As a second act, I addressed Solidarity and the cases found on decolonizing solidarity. And as a third act, I present the beginning of the effort to co-theorize an experience of transnational political solidarity between LAG-Frayba-Zapatismo.

This essay engages in a discussion on concepts of power, contrasting the works of the South Korean philosopher Byung-Chul Han with discussions on the subject within the scope of anthropology. Within the limits of this essay, the text provides a minimal review of anthropological traditions of studies on power, followed by a presentation of themes that are exposed in Han’s work, especially related to how the author conceptualizes power. While the philosopher proposes the pursuit of a mobile concept, whose appearance could be modified depending on the movement of its constituent aspects; in anthropology, studies on power are centrally linked to the development of ethnography and the study of precise empirical contexts, with no unequivocal concept of power ever being constituted. Despite seemingly irreconcilable differences, this essay suggests that Han’s work can be incorporated into anthropological readings by the possibility of revising the places attributed to power in our research and by its potential contribution to studies dedicated to issues associated with contemporary anthropologies and critical events situated in these times.

This article examines the history of Suriname, a South American country that was a Dutch colony for three centuries, from the perspective of the colonial administration of sound. This period witnessed the construction of a particular understanding of the human in European colonial cosmology—the prescriptive category of Man, ideologically elevated above its animalized, gendered, and racialized others. Music and sound played pivotal roles in these processes. Accordingly, I show how the exploitation of people of African descent in Suriname was manifested in three sound oriented colonizing tactics, all supported by various discursive reorganizations of the human-nonhuman boundary advancing the capitalist-colonial enterprise planted in the region: (1) an early modern silencing of the enslaved (ca. 1650–1770); (2) a post-Enlightenment sounding of them as part of their preparation for the abolition of slavery (ca. 1770–1900); and (3) an extractive synthesizing of non-European sonic traits persisting in the colonial dominion (ca. 1900-now). In sum, the article exposes a sonic lineage for the contemporary understanding of the category of the human to present a case of musicoloniality, a term I use to label diverse manners of sound management intended to enforce colonists’ authority and exploitative conditions of production from the 1600s to the present. Such a historical perspective urges us to extrapolate important questions about the posthuman and nonhuman theories that have gained traction in recent musicological scholarship.

As the Royal Academy of the Spanish Language would have it, the word chibolete does not exist in the language of Cervantes. And yet, writer and philosopher Miguel de Unamuno (1864Unamuno ( -1936) ) attempted to smuggle it into Spanish at least three times in the early part of the century. It appears first in a short essay of his, "La Fe", published in 1900; a sec ond time six years later in his longer essay on Filipino patriot José Rizal (1861-1896); and again in arguably his most important philo sophical treatise Del sentim iento trâgico de la vida (published in 1912). It comes from the word shibboleth which is the Hebrew word for "stream". As Unamuno describes in his essay "La Fe", shibboleth was used by the Gileadites under Jephthah to detect and pre

On the Caribbean island of St. Croix, archival documents reference settlements of runaway enslaved Africans in the mountainous range known as Maroon Ridge. These settlements provide an important record of Afro-Atlantic resistance to enslavement. However, as both intentionally secluded and ephemeral places of refuge, these maroon settlements are difficult to locate in the archaeological record. Geospatial modeling provides one avenue for understanding African geographies of resistance. Building on prior geospatial modeling efforts, this paper uses a GISbased multicriteria suitability analysis to characterize the shifting affordances of marronage on Danish colonial St. Croix across the second half of the eighteenth century. By considering how the island landscape "looked" to those seeking refuge, we trace how possibilities for refuge were distributed through space and over time. In this paper, we develop affordance heuristics to model refuge using digitized historic maps and publicly available LiDAR data. The resulting model suggests shifting maroon refugia sites over time and demonstrates how geospatial approaches, paired with historical archives, can model historic affordances across time.

Este artículo pretende problematizar las afirmaciones de Ramón Grosfoguel, concretamente en relación con Aníbal Quijano. Sostengo que la acusación de “racismo epistémico” de Grosfoguel, según la cual Quijano no reconoció una de sus deudas intelectuales, no se apoya en fuentes precisas. Contextualizando más ampliamente la “colonialidad del poder”, sostengo que Grosfoguel no tiene en cuenta aspectos fundamentales de la biografía del autor peruano, tanto su formación política e intelectual como el estilo de su obra. Asimismo, un examen de la relación entre Quijano y la tradición intelectual peruana y latinoamericana iluminará caminos cruciales en la trayectoria de la teoría de la “colonialidad del poder”. De este modo, la grave acusación de “racismo epistémico” del autor puertorriqueño debe ponerse en tela de juicio, porque la trayectoria académica de Quijano revela que la elaboración de la “colonialidad” está dotada de una historicidad según la cual las ideas de raza y racismo forman parte del proceso global de construcción de la teoría.

While the specifics of the far-right COVID-denying QAnon movement may remain cloudy within popular consciousness, in contrast, many can easily conjure the image of Jacob Chansley, the so-called “QAnon Shaman,” when evoking the January 6th US Capitol riot. Chansley, face-painted in the American flag and draped in faux regalia—a virtual menagerie of animals: coyote, buffalo, and eagle—appears clearly, spear in hand, as if parting the fog of war. Photos of Chansley howling or brazenly posing on the Senate dais are indelibly sketched into our collective memory. Some may conjure him simply as a buffoon, but his trespassing and seditious antics are interwoven with a costume that pulls at the long thread of European and American colonialism. This article posits that Chansley’s animalized insurrectionist attire and his ability to play at the borderlands between human and animal, civilized and uncivilized, was an enactment of white supremacy. Insulated by conjoined racist and speciesist legacies, his ensemble placed him closer not only to Western constructions of nature, but also to animality, all without threatening his human status. Working at the intersections of critical race theory and critical animal studies, and illustrated with mainstream news accounts, this article considers broader cultural contexts that reveal Chansley’s sartorial representation as anything but benign.

Foreign immigrants and the Dutch at table between 1945 and 1985. Bridging or widening the gap? This article deals with changing ways of cooking and eating amongst the Dutch and foreign migrants in the Netherlands. They are described as established and outsiders. Foodways are seen as giving possible clues at their mutual relationship. The rising popularity of immigrant cuisines in the Netherlands since worldwar II is described, while attention is paid to the immigrant side of the table at the same time. In view of the wellknown thesis on the extreme tenacity of traditional dishes, the question is posed how changes in their diet evolve. The investigation, which has an exploring character, concentrates on (Chinese) Indonesian, Italian and Greek cuisines. Ways of adaptation reveal a growing similarity of immigrant and Dutch eating habits which is considered an example of the process of diminishing contrasts and increasing varieties, also known in other cultural and social fields. Finall...

En este artículo proponemos un análisis de algunos relatos del escritor argentino Alberto Alabí desde la noción de colonialidad en sus tres dimensiones-del poder, del saber y del ser-y sus implicaciones en las formaciones identitarias. Consideramos que los conflictos que estos relatos textualizan nos permiten comprender algunas de las problemáticas sociales candentes en el espacio norteño, como la racialización de la diferencia y, consecuentemente, el color de piel, tanto en la subalternización de sujetos y prácticas como en la construcción de representaciones identitarias.

What would it mean to teach a postgraduate course about literacy education in South Africa in a way attuned to place, bodies, ways of being, and decolonial knowledge making? In this paper, we engage with this question through reflections and projections on our ongoing work of curriculum re-design of a master’s level course on literacy theories. This course, which we have taught three times since 2018, seeks to place the existing theoretical architecture of sociocultural literacy under pressure, asking whether these various frameworks still hold relevance for literacy education in South Africa in this post-Fallist and, more recently, post-Covid-19 reality. In each iteration of the course, we have invited students to think together with us about how literacy education in the Global South might respond to the opposing forces of globalisation and decolonisation. Yet, each time, the course has flowed differently as the configuration of bodies, identities, languages, knowledges, dispositions, affects, and materialities of learning mode has changed year by year. We aim to map the pedagogical pathways, in the sense of “configurations that guide the constraints and potentialities shaping the movement of pedagogy” (Madden, 2015:2) of the course. We draw on decolonial theory and transhumanist ideas of relational ontologies to explore selected incidents when significant discursive, affective, institutional, and material elements crystallised into patterns revealing of the ways in which coloniality can be either reproduced or challenged within our particular context. Emerging insights relate to assessment issues, multimodal tasks, article selection, and student reflections across time, and gesture towards a decolonial praxis. We conclude by projecting the lessons learned into the course’s future redesign.

El artículo analiza las huellas del régimen post-colonial de fronteras -que asignan distintos grados de ciudadanía a las personas en función de su posición en las estructuras sociales globales racialistas, clasistas y sexistas- en las prácticas de Trabajo Social en entornos multiculturales. Se analizan dos fuentes de producción de significados otorgados a la diversidad socio-cultural que influyen en las políticas sociales y en las visiones e intervenciones de los profesionales: el significado de lo cultural en un marco migratorio post-colonial y el contexto global de fronteras. Estas dos fuentes de imaginarios y discursos son metabolizadas en ocasiones en las prácticas profesionales en forma de culturalismo, racismo cultural y sociocentrismo. El artículo finaliza reflexionando sobre alternativas inspiradoras desde y/o para el Trabajo Social que permiten sortear el funcionamiento del dispositivo post-colonial de frontera. 

This piece interrogates anti-Black racism and coloniality in global health reporting on antibiotic use in Africa. I focus on New York Times discourse, imagery, and films, reading these intertextually with wider political and public health rhetoric. In critically attending to mediated imaginaries of Nairobi, Kenya as “unhygienic,” I demonstrate how this figuration comes to index local pharmaceutical practices that appear “non-Scientific.” The situated knowledge informing such practices is disregarded or, worse, presented as a threat to be targeted and eliminated. Such biomedical transgressions are indexed in the NYT by racialized references to waste, dirt, and excrement, turning the (structurally white) reader-viewer into what I call a shit voyeur. Building on Sylvia Wynter’s conceptualization of Man, I argue that Man-the-shit voyeur disregards his own culpability in rising antimicrobial resistance, locating health risks instead in the contaminating nature of Others. This racialized grammar is further subtended by the logic of the spherical—the illusion that the world-as-sphere is a totality that Man can perceive with a unidirectional gaze. Global health reporting that is racialized via the logics of the spherical and shit voyeurism not only fails to accurately represent medical concerns in Africa but also perpetuates biomedical hegemony and/as global white supremacy.

A partir do presente artigo pretende-se abordar a questão
do tráfico internacional de drogas a partir de sua relação com a
migração e com o conceito de mobilidade do trabalho, para entender o processo de “crimigração” e de como isso afeta especialmente
mulheres migrantes que vêm a ser encarceradas no Brasil.

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Dobrar a morte, despossuir a violência: corpo, performance, necropolítica Resumo | O objetivo deste artigo é indagar como a performance, não apenas responde e ilustra condições necropolíticas, mas pode ativar narrativas silenciadas e espectros de mundos que pareciam inadmissíveis. Para tanto, contextualizamos o debate proposto por Achille Mbembe, em diálogo com autoras como Judith Butler e Denise Ferreira da Silva; e, em seguida, analisamos a videoperformance Aiku'è (R-existo), de Zahy Guajajara e a performance coreográfica "Gente de Lá", criada por Wellington Gadelha.

English Abstract below. Ce document présente le prologue, l'introduction et la table des matières de l'ouvrage de Michel Cahen 'Colonialité. Plaidoyer pour la précision d’un concept', Paris, Karthala, 23 mai 2024, 232 p., ISBN : 978-2-3840-9167-6 (« Disputatio »). [4e de couverture : La colonialité fut et est un phénomène mondial, lié à l’expansion du système-monde capitaliste moderne depuis le XVe siècle. Elle n’est pas uniforme puisque liée aux historicités de chaque territoire, imposant néanmoins des rapports sociaux de type colonial indépendamment du statut du territoire concerné. La colonialité est un concept fondamental dans les approches postcoloniales et décoloniales et de sa définition découlent celles d’autres concepts liés : post-colonial et postcolonial, décolonial, décolonialité, subalternité, universalisme, pluriversalisme, « sud global »... Les colonialités du savoir, de la nature, de l’être, sont désormais plus étudiées et dénoncées que la colonialité du pouvoir dont découle pourtant tous les autres aspects de la colonialité. Ce tournant épistémique donne au décolonial une forte orientation idéaliste : c’est de la « déprise » mentale avec l’« Occident » et la « Modernité » que viendrait l’émancipation des subalternes. Or, jamais les mouvements sociaux réels ne séparent ainsi l’ontologie de la vie socio-économique. Ce décolonial, de fait idéaliste, réifie l’« Occident » et la « Modernité » en un orientalisme à rebours, survalorise considérablement l’expérience hispano-américaine sans accorder d’importance à l'Ancien monde, tout aussi producteur de système-monde et plus rentable, au départ, que l’Amérique. Ce latino-centrisme s’écarte, chez nombre d’auteurs, de la critique du capitalisme globalisé et pointe l’« Occident », sans jamais le définir précisément, comme l’ennemi. Il dessine un « campisme anti-occidental » qui met souvent ces auteurs en fâcheux voisinage, comme l’ont montré des prises de positions bienveillantes envers la Russie dans sa guerre de conquête de l’Ukraine. Contre le décolonial idéaliste, Michel Cahen prône un décolonial matérialiste et ne « jette pas le bébé avec l’eau du bain ».]

This document presents the prologue, introduction and table of contents of Michel Cahen's book 'Colonialité. Plaidoyer pour la précision d'un concept', Paris, Karthala, May 23, 2024, 232 p., ISBN: 978-2-3840-9167-6 (“Disputatio”). [4th cover: Coloniality was and is a global phenomenon, linked to the expansion of the modern capitalist world-system since the 15th century. It is not uniform, since it is linked to the historicities of each territory, nevertheless imposing colonial-type social relations regardless of the status of the territory concerned. Coloniality is a fundamental concept in postcolonial and decolonial approaches, and from its definition flow those of other related concepts: postcolonial and post-colonial, decolonial, decoloniality, subalternity, universalism, pluriversalism, “global south”... The colonialities of knowledge, nature and being are now more studied and denounced than the coloniality of power, from which all other aspects of coloniality derive. This epistemic turn gives decoloniality a strong idealistic orientation: the emancipation of the subalterns is to come from the mental “delinking” with the “West” and “Modernity”. Yet real social movements never separate ontology from socio-economic life in this way. This decolonial, idealistic approach reifies the “West” and “Modernity” in a reverse orientalism, considerably overvaluing the Hispano-American experience without giving any importance to the Old World, just as productive of world-systems and more profitable, initially, than America. For many authors, this Latin-centrism diverges from the critique of globalized capitalism, and points to the “West” as the enemy, without ever defining it precisely. The result is an “anti-Western campism” that often brings these authors into unfortunate proximity, as demonstrated by their benevolent stance towards Russia in its war to conquer the Ukraine. Against the idealist decolonial, Michel Cahen advocates a materialist decolonial and does not “throw the baby out with the bathwater”].

As early as 1900 – i.e. very early on – and with renewed intensity since 1991, an initially anti- colonialist and then also post-colonialist perspectives were adopted to describe Ukraine's relationship with Russia and the Soviet Union. From the beginning, this perspective has had and continues to have decolonialist significance and effectiveness from an analytical perspective, and was and is carried out directly with this intention.1 Without focus on the Soviet Union, the following contribution looks back into historiography on Late Medieval and Early Modern period colonialisms, written mostly since the 19th century. In several steps I will discuss concepts of participation of Ukraine in premodern state structures seen from national, imperial and postcolonialist positions of historiography. The contribution starts with a view of general European medieval history seen from a colonialist point of view, then continues with modern historiography on the Grand Duchy of Lithuania (GDL) and related narratives in Polish national and Russian imperial historiographies on the example of Ukraine. On this fundament, the classical national narrative of Ukrainian history developed by Mykhailo Hrushevs’kyi will be shown as largely appropriating and developing (post/de)colonialist concepts of historiography. These reflections will lead to other national and, since 1991, newer approaches to Ukrainian/Ruthenian/GDL history within partly postcolonialist and/or transregional, such as Transottoman, settings: Colonial politics in relation to the (formerly Ottoman / Crimean) Muslim, and also Jewish population on Ukrainian territory have to be included in any discussion on colonialism and Ukraine.

Many CDA scholars present the idea of “democracy” as a normative yardstick against which injustices of all kinds and in any type of society can be measured; many also assume there is an inherent opposition between democratization with its advances toward social justice and neoliberal marketization with its array of negative consequences. Analyzing the discourse of democratization in the context of contemporary Ukraine, this paper argues that the issue is more complicated. Neoliberal marketization can go hand-in-hand with the discourse of universal democratization, which only contributes therefore to the perpetuation of neocolonial injustice as manifested in ongoing neoliberal projects.

Inspirado pelo texto “Vênus em dois atos” da pensadora negra estadunidense Saidiya Hartman, neste ensaio (po)ético busco explorar, em um movimento inacabado e provisório, em pleno diálogo com a autora, questões centrais relativas à saúde coletiva, enquanto um campo político-prático e teórico, e sua relação com a racialidade, denunciando como a atuação deste é profundamente marcada pela perpetuação da violência racial e nutrido por uma lógica epistemológica de poder colonial. Ao fazê-lo, estabeleço um diálogo com a filósofa negra brasileira Denise Ferreira da Silva e sua proposição de quebra com a sequencialidade temporal para ler os eventos raciais, buscando anunciar que este acontece não no tempo, mas nas estruturas ontoepistemológicas que suportam as estruturas jurídicas do mundo como conhecemos, ou seja, compreendendo que a violência racial é reiterada e perpetuada no campo da saúde coletiva através das bases ontoepistemológicas que suportam suas arquiteturas jurídicas, teórico-metodológicas e ético-políticas , intrincadas entre si. Em um segundo momento, aliado com as autoras e autores negras que cunham uma perspectiva radical que nutre este texto e minha perspectiva acerca da atual cartografia política global e, inseparavelmente, do campo da saúde coletiva, realizo uma proposição para busquemos vislumbrar, ensejar, provocar, tensionar e produzir possibilidades para pensar e praticar a demolição deste complexo colonial racista e cis-hetero-patriarcal sob o qual está e que é o campo da saúde pública/coletiva como o conhecemos.

Op 21 december vond ín New York de wereldcreatie plaats van Tan Duns "The First Emperor". Een opdracht van de prestigieuze Metropolitan Opera, die meteen twee zwaargewichten aantrok: Placido Domingo zong de hoofdrol, de bekende Chinese cineast ZhangYímou (House of the Flyíng Daggers, Raise the Red Lantem) regisseerde in de Met de duurste productie ooit.

This debate piece offers a global historical materialist critique of decolonial theory, engaging Walter Mignolo’s work. It argues that decolonial literature, by creating abstract universals like modernity/coloniality, disarticulates theory from specific social formations and historical contexts. The author proposes eight methodological questions to demystify decolonial literature and reintegrate theory into history. Using Mignolo’s writings, the paper demonstrates how decolonial thinking can lead to political detachment and ineffective transformative strategies. The critique emphasises grounding theory in concrete social formations to render history legible and serve national liberation movements. By contrasting decolonial abstractions with historical examples from anti-colonial struggles on and beyond the African continent, it highlights decolonial thought’s limitations in addressing capitalism as a world system. It advocates for a global historical materialist analysis that integrates capitalism’s interconnected nature and reintroduces the social formation as a unit of analysis for understanding social relations.

This chapter argues that anthropological and global art collections are an important starting point for understanding different kinds of relationships between objects and media, and the multiple actors and institutions who have engaged with them over time. It shows how the focus on collections as relations opens up new perspectives on (1) the micropolitics and dynamics of belonging, (2) the constructions of cultural heritage and property disputes, and (3) the emergence of new kinds of knowledge infrastructures within and beyond institutional environments. In all these regards, the chapter argues that the ongoing contestations in all of these areas can lead to new ways of thinking of and managing evolving relationships, but that there is also an inertia and a resistance to change in institutional contexts. Consequently, while the focus on collections as relations may offer new perspectives on how collecting institutions and those who interact with and are responsible for them can reposition themselves in the face of current contestations, the actual outcomes of these dynamics are still uncertain.

This article builds upon Fanon's and Wynter's theory of sociogeny to sketch the contours of decolonial sociography. Initially, it expounds on the inextricable link between sociogeny, coloniality of being, and race to examine how discourses and social practices establish racial-colonial structures of subjugation and exploitation. The authors posit that decolonial sociography constitutes not only a counter-cartography but also a methodological shift towards examining the interconnected symbolic and material structures that shape the experiences of colonized and negatively racialized communities. Decolonial sociography situates racial-colonial processes as geopolitically entangled within the modern/ colonial world system and recognizes that racialization is distinctively configured within specific historical contexts. In conjunction with Fanon's and Wynter's work, the article invokes Glissant's poetics of relations to highlight the persistence of resistance and relational modes of existence that counteract the totalizing and homogenizing effects of modernity/ coloniality's sociogenesis of race.

Critical and de-/post-/anti-colonial scholars of education have long pointed out that silence within a field of inquiry is rarely a naturally occurring absence; it is rather a product of socially sanctioned discourses and practices that actively create and reproduce this silence. When she published 'Can the Subaltern Speak?' over 35 years ago, Gayatri Spivak (1988) compellingly argued that colonialism's material, epistemic, and relational violences are not reproduced because the subaltern cannot or does not speak against these violences. Instead, these violences are reproduced because those of us who hold systemic power - including critical education scholars like myself located in the global North - refuse to actually hear and be moved by what the subaltern is saying. Even when we claim to be listening, we often unconsciously edit out what is unfamiliar or inconvenient, most of all that which implicates us in the violence that produces the divide between the powerful and the subaltern in the first place. This issue (39) of Policy and Practice offers a rich contribution to ongoing dialogues about how silences are reproduced and naturalised in global and development education, and how we might not only make this silencing visible but also expand our collective response-ability-that is, our ability to respond to what is being silenced-in more accountable ways. The level of interest in these matters is evident in the significant number of article submissions received. Yet, as I read through each of this issue's thoughtful contributions on silences in education, I was reminded that, paradoxically, we also find ourselves in a moment of increasing cacophony, where polarised perspectives compete for platform and audience. In one sense, 'difficult knowledges' continue to be ignored; in another sense, we are inhabiting an era of significant noise.

In the last few years the literature in mental health work and ethnic minorities, seems to reflect the need to take in consideration the effects of oppression and in particular the after-effects of colonialism during the counseling process. However, the tools used to gain power and control over others, as well as the stages to reach a colonized state has not been addressed. Therefore, this manuscript intends to name both the tools of oppression as well as the stages of colonization in an attempt to raise consciousness, critical thinking and personal liberation, as an outcome of the counseling process, a process that according with Freire (2000) and Martín Baró (1998) lead to change. Implications for counseling and clinical practice issues are included, as well as future directions for research and practice.

Calls continue for the decolonisation of higher education (HE). Based on internationalisation debates, a research team from Africa, Europe and Latin America reviewed published decolonisation voices. Using bibliometric analysis and a conceptual review of abstracts, the authors examined the drivers framing decolonisation in HE and identified the voices in those debates which involved the historically oppressed and those wishing to elicit change in these debates. The paper recognises the importance for decolonisation in education as the tensions explored by the authors often intersect through HE into other domains of the political, social, economic and culturally important areas for replication and change in society.

The article aims to take a stand in the debates surrounding the potential contribution of the theoreticians of the first generation of the Frankfurt School to postcolonial/decolonial theory, by showing that Herbert Marcuse, in his work, has outlined coloniality as later authors have defined it. Marcuse denounced the neocolonialism and neoimperialism of which the Global South populations were prey at the time of decolonizations. He showed that the welfare state and the affluent society in contemporary Western societies largely fed themselves on the continued economic exploitation of the Global South. Marcuse decried the uneven development bred by the capitalist system and criticized the ideology and mechanisms of development imposed on the newly independent countries, which also violated the subjectivity of their peoples, ignoring their values and aspirations. He condemned the racial-based violence and war imposed on the 'underprivileged' in the Global South and the Global North alike. These trains of thought describe different aspects of coloniality. This article will analyze these insights through a close reading of Marcuse's work and comparisons with the writings of Frantz Fanon, Kwame Nkrumah and Samir Amin.

Pitch => "Depuis l’attaque au couteau à Southport, le 29 juillet dernier au Royaume-Uni, des rumeurs infondées et des vidéos trompeuses ont été diffusées à large échelle sur les réseaux sociaux et ont provoqué une flambée de violences à travers le pays."

Leaders of the Community of Latin American and Caribbean States (CELAC) and the European Union (EU) met at a new High-Level Summit in Brussels, in July 2023. The Declaration of the EU-CELAC Summit 2023 is element of the external dimension of CELAC and the external dimension of EU. Unprecedentedly, the document brought a specific paragraph about the Islas Malvinas / Falkland Islands, whose British occupation has been contested for almost two centuries by Argentina.

For the materialization of the present study, it was based on the foundations of Markoni and Lakatos (2003. p.23) to discuss post-colonialism, in an in-depth and critical way, after all, reading constitutes a decisive factor in the study, as it provides the expansion of knowledge, the obtaining of basic or specific information, the opening of new horizons for the mind, the systematization of thought […] and a better understanding of the content of the works. The study is based on bibliographical research, as it is developed from already prepared material, consisting mainly of books and scientific articles and is important for gathering basic information on the aspects directly and indirectly linked to our theme, as argued Vergara (2000), cited in Oliveira (2011, p.40).
With the study was possible to analyze the impacts of post-colonialism in the African context, in particular, to understand its impacts on the construction of new states, from the social and identity aspects, as well as to understand the impact of the new Western waves, which in part has defined the dependence of African states, which are increasingly diluted in conflicts over the legitimation of power, as well as their apparent inability to manage their own problems and difficulty in leaving the paradigm of dominated societies for free and sovereign societies.
With the analysis, was noticed a continuous difficulty for states to recover values lost during the War, which has motivated conflicts such as those visible in Rwanda, South Africa and other parts of Africa, in which ethnic conflicts are based, with deep marks, scars that still distance communities.