Academic literature on the topic 'Decolonial Theory'
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Journal articles on the topic "Decolonial Theory"
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Persard, Suzanne C. "The Radical Limits of Decolonising Feminism." Feminist Review 128, no. 1 (July 2021): 13–27. http://dx.doi.org/10.1177/01417789211015334.
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From yoga to the Anthropocene to feminist theory, recent calls to ‘decolonise’ have resulted in a resurgence of the term. This article problematises the language of the decolonial within feminist theory and pedagogy, problematising its rhetoric, particularly in the context of the US. The article considers the romanticised transnational solidarities produced by decolonial rhetoric within feminist theory, asking, among other questions: What are the assumptions underpinning the decolonial project in feminist theory? How might the language of ‘decolonising’ serve to actually de-politicise feminism, while keeping dominant race logics in place? Furthermore, how does decolonial rhetoric in sites such as the US continue to romanticise feminist solidarities while positioning non-US-born women of colour at the pedagogical end of feminist theory? I argue that ‘decolonial’, in its current proliferation, is mainstreamed uncritically while serving as a catachresis within feminist discourse. This article asks feminism to reconsider its ease at an incitement to decolonise as a caution for resisting the call to decolonise as simply another form of multicultural liberalism that masks oppression through imagined transnational solidarities, while calling attention to the homogenous construction of the ‘Global South’ within decolonising discourse.
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Khoo, Su-ming. "On decolonial revisions of modern social theory." International Sociology 36, no. 5 (September 2021): 704–19. http://dx.doi.org/10.1177/02685809211057468.
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This review essay discusses decolonial and revisionist approaches to the sociological canon, centring on a major new work, Colonialism and Modern Social Theory by Gurminder Bhambra and John Holmwood (2021). The challenge to ‘classical’ social theory and the demand to reconstitute the theory curriculum come in the context of increased visibility for wider decolonial agendas, linked to ‘fallist’ protests in South Africa, Black Lives Matter and allied antiracist organizing, and calls to decolonize public and civic spaces and institutions such as universities, effect museum restitution, and colonial reparations. The review identifies continuities and complementarities with Connell’s critique of the sociological canon, though Colonialism and Modern Social Theory takes a different tack from Connell’s Southern Theory (2009). Bhambra and Holmwood’s opening of sociology’s canon converges with Connell’s recent work to align a critical project of global and decolonial public sociology with a pragmatic programme for doing academic work differently.
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Risam, Roopika. "Indigenizing Decolonial Media Theory." Feminist Media Histories 8, no. 1 (January 1, 2022): 134–64. http://dx.doi.org/10.1525/fmh.2022.8.1.134.
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This essay examines how “decolonization” has become a buzzword, arguing that its trajectory follows that of “intersectionality,” another term popularized in media spaces and embraced by white leftist activists both in and outside of the academy. I propose that discursive activism online can be understood through two modes: extractive currency and redistributive currency. Exposing extractive media practices, this essay considers how “decolonization” has become commodified and stripped of its connection to the vital work of Indigenous people, transformed into what I call an “extractive currency” that promotes self-styled white “radical” voices at the expense of Indigenous sovereignty. Decolonial feminist media theory, I suggest, has a crucial role to play in undoing the power of this extractive currency in favor of a redistributive currency by unveiling the role of media in creating it and, instead, centering models of decolonial feminist activism. This exploration of #MMIW, the social media hashtag drawing attention to missing and murdered Indigenous women, demonstrates how media can be used in tactical ways to transform local activism into transnational phenomena while insisting on the need to attend to the ongoing experience of colonial violence, born from Indigenous dispossession and genocide, that threatens the lives of Indigenous women. In this way, I suggest, decolonial feminist media theory has a crucial role to play in reimagining the economies of media activism.
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Mohamed, Shakir, Marie-Therese Png, and William Isaac. "Decolonial AI: Decolonial Theory as Sociotechnical Foresight in Artificial Intelligence." Philosophy & Technology 33, no. 4 (July 12, 2020): 659–84. http://dx.doi.org/10.1007/s13347-020-00405-8.
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Abstract This paper explores the important role of critical science, and in particular of post-colonial and decolonial theories, in understanding and shaping the ongoing advances in artificial intelligence. Artificial intelligence (AI) is viewed as amongst the technological advances that will reshape modern societies and their relations. While the design and deployment of systems that continually adapt holds the promise of far-reaching positive change, they simultaneously pose significant risks, especially to already vulnerable peoples. Values and power are central to this discussion. Decolonial theories use historical hindsight to explain patterns of power that shape our intellectual, political, economic, and social world. By embedding a decolonial critical approach within its technical practice, AI communities can develop foresight and tactics that can better align research and technology development with established ethical principles, centring vulnerable peoples who continue to bear the brunt of negative impacts of innovation and scientific progress. We highlight problematic applications that are instances of coloniality, and using a decolonial lens, submit three tactics that can form a decolonial field of artificial intelligence: creating a critical technical practice of AI, seeking reverse tutelage and reverse pedagogies, and the renewal of affective and political communities. The years ahead will usher in a wave of new scientific breakthroughs and technologies driven by AI research, making it incumbent upon AI communities to strengthen the social contract through ethical foresight and the multiplicity of intellectual perspectives available to us, ultimately supporting future technologies that enable greater well-being, with the goal of beneficence and justice for all.
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Cruz, Cristiano Codeiro. "Decolonizing Philosophy of Technology: Learning from Bottom-Up and Top-Down Approaches to Decolonial Technical Design." Philosophy & Technology 34, no. 4 (November 10, 2021): 1847–81. http://dx.doi.org/10.1007/s13347-021-00489-w.
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AbstractThe decolonial theory understands that Western Modernity keeps imposing itself through a triple mutually reinforcing and shaping imprisonment: coloniality of power, coloniality of knowledge, and coloniality of being. Technical design has an essential role in either maintaining or overcoming coloniality. In this article, two main approaches to decolonizing the technical design are presented. First is Yuk Hui’s and Ahmed Ansari’s proposals that, revisiting or recovering the different histories and philosophies of technology produced by humankind, intend to decolonize the minds of philosophers and engineers/architects/designers as a pre-condition for such decolonial designs to take place. I call them top-down approaches. Second is some technical design initiatives that, being developed alongside marginalized/subalternate people, intend to co-construct decolonial sociotechnical solutions through a committed, decolonizing, and careful dialog of knowledge. I call them bottom-up approaches. Once that is done, the article’s second half derives ontological, epistemological, and political consequences from the conjugation of top-down and bottom-up approaches. Such consequences challenge some established or not yet entirely overcome understandings in the philosophy of technology (PT) and, in so doing, are meant to represent some steps in PT’s decolonization. Even though both top-down and bottom-up approaches are considered, the article’s main contributions are associated with (bottom-up) decolonial technical design practices, whose methodologies and outcomes are important study cases for PT and whose practitioners (i.e., decolonial designers) can be taken as inspiring examples for philosophers who want to decolonize/enlarge PT or make it decolonial (that is, a way of fostering decoloniality).
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García-Fernández, Javier. "Descolonización del Conocimiento y Pensamiento Andaluz Descolonial." Anduli, no. 20 (2021): 289–312. http://dx.doi.org/10.12795/anduli.2021.i20.16.
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The aim of this contribution is to recapitulate the scenario of Andalusian studies and Andalusian intellectual traditions from the early tradition of social sciences to Andalusian decolonial theory. The methodology used is a comprehensive review of all the currents of Andalusian critical thinking of the last two centuries to connect Andalusian critical theory with the theoretical proposals of the decolonial shift. It is concluded that Andalusian decolonial thinking is the legacy of the Andalusian intellectual tradition of the last two centuries.
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Viramontes, Erick. "Questioning the quest for Pluralism: How Decolonial is Non-Western IR?" Alternatives: Global, Local, Political 47, no. 1 (January 12, 2022): 45–63. http://dx.doi.org/10.1177/03043754211064545.
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Since early 2000s, scholars of international relations have been questioning the Western-centrism of their home discipline and, in a quest for pluralism, have been envisioning ways of conceptualizing the world beyond the West. At the same time, an intellectual movement known as modernity/coloniality research collective has been critically reflecting about modernity and its often-neglected counterpart, coloniality, to resist universalism and to decolonize knowledge. Engaging with the attempts to procure pluralism in the discourse of international relations, the purpose of this article is to question the different perspectives of non-Western international relations from a decolonial angle to identify intellectual projects that could lead to decolonizing the discipline. In its discussion of how decolonial non-Western IR theory is, the article argues that while some perspectives within the subfield openly reject or simply ignore the concerns raised by decolonial thought, others put forward intellectual projects where decolonial arguments resonate. Hence, rather than characterizing the subfield in general terms, the article distinguishes those perspectives that are attentive to the need of generating a true dialog among knowledges and, by so doing, it contributes to critical scholarship within international relations.
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Abu-Assab, Nour, and Nof Nasser-Eddin. "(Re)Centralising Palestine in Decolonial Feminist Theory." Kohl: A Journal for Body and Gender Research 5, Spring (April 1, 2019): 5–10. http://dx.doi.org/10.36583/kohl//5-1-2.
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Thomas, K. Bailey. "Intersectionality and Epistemic Erasure: A Caution to Decolonial Feminism." Hypatia 35, no. 3 (2020): 509–23. http://dx.doi.org/10.1017/hyp.2020.22.
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AbstractIn this article I caution that María Lugones's critiques of Kimberlé Crenshaw's intersectional theory posit a dangerous form of epistemic erasure, which underlies Lugones's decolonial methodology. This essay serves as a critical engagement with Lugones's essay “Radical Multiculturalism and Women of Color Feminisms” in order to uncover the decolonial lens within Crenshaw's theory of intersectionality. In her assertion that intersectionality is a “white bourgeois feminism colluding with the oppression of Women of Color,” Lugones precludes any possibility of intersectionality operating as a decolonial method. Although Lugones states that her “decolonial feminism” is for all women of color, it ultimately excludes Black women, particularly with her misconstruing of Crenshaw's articulation of intersectionality that is rooted within the Black American feminist tradition. I explore Lugones's claims by juxtaposing her rendering of intersectionality with Crenshaw's and conclude that Lugones's decolonial theory risks erasing Black women from her framework.
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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.
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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.
Dissertations / Theses on the topic "Decolonial Theory"
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Donelson, Danielle E. "Theorizing a Settlers' Approach to Decolonial Pedagogy: Storying as Methodologies, Humbled, Rhetorical Listening and Awareness of Embodiment." Bowling Green State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1526311038498932.
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Maurer, Jason. "Decolonial affordances of a communal heritage platform: A case study of the Reciprocal Research Network." Thesis, Malmö universitet, Institutionen för konst, kultur och kommunikation (K3), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-43888.
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Museums are increasingly reckoning with their roles in the colonization of Indigenous peoples as they seek to engage diverse forms of participation and justify their social relevance. Many are turning to digital solutions to aid with these endeavors, including digital repatriation/return platforms. How users interact with these platforms to create knowledge and how these platforms contribute to a larger decolonial aspiration is not well understood. In this study, I explore these issues, drawing on postcolonial/decolonial theories and affordance theory, using the Reciprocal Research Network (RRN). The RRN was co-designed by the Museum of Anthropology, U’mista Cultural Society, Musqueam Indian Band, and Stó:lō Nation/Tribal Council to meet the need for museums to involve Indigenous communities in heritage work. With an actor-network theory approach, I interviewed nine stakeholders (users, developers, and steering group members) of the RRN and explored the platform and documents to identify RRN actors’ specific enactments of decolonial aspirations as affordances. My exploration revealed that the RRN is bound as a network by the Item Search, which allowed for multiple entry points into a vast collection of heritage objects. These multiple entryways broke down technical and cultural barriers to and allowed for plurality in interaction with heritage. The RRN also allowed a direct contestation of museums’ data ownership by allowing users to dictate how shared knowledge is used. The RRN also was deeply embedded in Vancouver, BC, and its surrounding area, where multiple points of offline/online interaction allowed for deep explorations of the histories of First Nations peoples and aided in projects aimed at their revival. However, platform logics and museums’ lack of participation in relationship-building threatened the decolonial aspirations of the RRN. Broadly, my findings indicate that the RRN, as a communal heritage platform, is a necessary step towards building relations with Indigenous communities that requires further participation on museums’ part to develop.
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Negash, Goitom. "Unmuted by Social Media: Narratives of Eritrean and Ethiopian Migrants in the US." Ohio University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1565627544096228.
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Lawrence, Salmah Eva-Lina. "Speaking for ourselves. Kwato Perspectives on Matriliny and Missionisation." Phd thesis, Canberra, ACT : The Australian National University, 2017. http://hdl.handle.net/1885/147059.
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Narrowly conceived, this is an historical ethnographic study of the indigenous people who participated in the Kwato Mission. More broadly, it is an examination of how people responded to the arrival of the culture of whiteness and the fundamental changes to practice and consciousness that took place through the processes of missionisation and colonisation. Changes were simultaneously subjective and objective, mental and material. In what ways did the Massim peoples engage with the new introductions? How did our own history shape those engagements with whiteness? And in what ways did they respond to attempts to coerce and dominate? At an even broader level, what can the Kwato Massim people’s experience tell us about contemporary dialectics of culture and power, ideology and consciousness, such as through the process of ‘developmentisation’. Attention to power leads me to also engage with the question of knowledge production and to ask how is it possible to know the Massim without fluency in Massim ways of knowing and languages. My conceptual lens is decolonial feminist theory and critical race theory. From Luce Irigaray and Iris Marion Young I borrow the concept of wonder as a theoretical construct to shift the gaze on how Massim peoples have often been represented by whiteness. Since a balanced comprehension of the world we live in must necessarily include different perspectives, social justice must allow for epistemic difference. There is, thus, both an epistemic and ethical impulse to name whiteness and to disrupt its hegemony. Guided by this decolonial imperative I delve into the deep past of the Massim peoples demonstrating the biological indistinguishability of Homo sapiens and examining the wonder-full Austronesian migrations across millennia which more deeply inform contemporary Massim languages and culture than do missionisation and colonisation, or indeed, whiteness. The empirical part of my decolonial methodology draws primarily on oral history supplemented by archival work. I examine the disruptions presented by external forces of colonisation and missionisation and demonstrate how the Massim peoples responded to these. I delineate the Kwato-specific history into the genealogical periods of the tanuwaga, the isibaguna and the isimulita past and the isimulita present. I conclude that Kwato, the mission, could not have existed without the support of the Massim peoples and that this shaped Kwato personhood indelibly. I propose, too, that the matrilineal descent system of the southern Massim produces a distinct form of gender relations and particular structures of governance that are grounded in relational autonomy. The space of Kwato was created from this matrilineal sociality fused with missionisation. My thesis is neither an exhaustive history nor a comprehensive anthropology of the Massim in the Kwato Mission. It is certainly not the definitive work, if ever there could be such a thing. There remains great scope for other Massim people to write Kwato history from perspectives different from mine, which has been shaped by belonging to two genealogies that were influential in the politics of the Mission.
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Dell'Omodarme, Marco Renzo. "Pour une épistémologie des savoirs situés : de l'épistémologie génétique de Jean Piaget aux savoirs critiques." Thesis, Paris 1, 2014. http://www.theses.fr/2014PA010553/document.
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Jean Piaget s'appliqua au développement d'une épistémologie génétique qui prit la forme d'une psychologie dont l'objectif était de saisir les structures cognitives des sujets dans leurs différents stades de constitution. Concentrant ses recherches sur le développement des structures cognitives chez l'enfant il montre qu'elles s’organisent par la relation que l'enfant entretient avec la communauté épistémique dans laquelle il évolue. Cela implique que les normes qui régulent cette communauté se trouvent dans les procédures de formation des connaissances. Nous avons analysé les comptes rendus des expériences de Piaqet, leurs modalités d’exécution et de restitution en partant du présupposé qu' en tant que pratique sociale la recherche scientifique n'échappe pas aux relations qui organisent l'espace social. L’anthropologie cognitive, l'ethnographie de l’apprentissage et la théorie de la cognition distribuée ont fourni des modèles de compréhension des dynamiques socio-cognitives qui permettent de rendre compte du contexte épistémique de l'épistémologie génétique. A l’aune de cette lecture, les savoirs situés issus des épistémologies féministes et décoloniales apparaissent comme une forme paroxysmique du modèle piagétien. Cette recherche montre que l'épistémologie génétique est porteuse dune réflexion implicite sur la distribution sociale des connaissances qui a nourri les épistémologies critiques. Elle soutient que la co-formation des structures et des communautés épistémiques, loin de constituer une limite au projet de connaissance humaine dessine simplement le contexte de son émergence en tant qu'expérience psychiqueJean Piaget sought to produce a genetic epistemology, that is a psychology that allowed for a qrasp of subjects' cognitive structures at different stages of their devetopment. As such his work provides a new understanding of structuralism, one grounded not in language but in action. Focused on the emergence of cognitive structures in children, his researcn shows how these structures are organized by the retationship the child entertains with the epistemic community in which he or she grows This implies that the rutes and standards that regulate this community are inseparable from processes though which knowledqe comes into beilng.This thesis proposes an analvsis of Piaqet's experiments, their protocols and accounts, that proceeds from the assumption that as a social practice scientific research is not immune to the relationships that organize social space. Cognitive antnropology, the ethnography of learning and theories of distributed cognition provided rnodels for understanding the socio-cognitive dynamics that can account for the epistemic context of genetic epistemolgy. ln this light, situated knowledges denvlnq from feminist and decolonial epistemotogies appear as paroxysmal versions of Piaget's model. Indeed, this research shows that genetic epistemology contains an implicit reflection on the social distribution of. and differential access to knowledge which nurtured critical epistemologies. It argues that the co-creation of epistemic structures and communities far frorn beinq a limit to the constitution of human knowledge may be seen as simply circumscribing the context of its emergence as a psychological experience
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Castilho, Natalia Martinuzzi. "Pensamento descolonial e teoria crítica dos direitos humanos na América Latina: um diálogo da partir da obra de Joaquín Herrera Flores." Universidade do Vale do Rio dos Sinos, 2013. http://www.repositorio.jesuita.org.br/handle/UNISINOS/3003.
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O presente trabalho tem por objetivo analisar em que medida a teoria crítica dos direitos humanos de Joaquín Herrera Flores pode relacionar-se com os aportes do pensamento descolonial, com a finalidade de se buscar elementos epistemológicos e metodológicos para a fundamentação dos direitos humanos a partir das especificidades da realidade latino-americana. A investigação pretende enfrentar ás ambiguidades e paradoxos que envolvem os discursos dos direitos humanos, sistematizados a partir de duas faces. A primeira consiste na dimensão reguladora, que assenta suas bases no universalismo europeu e nas concepções idealistas que definem os direitos humanos como valores a priorie inerentes a todos os seres humanos. A segunda expressa-se a partir da visão só cio-histórica e contextual desses direitos, que os identifica a partir de processos de luta sociais capazes de congregar experiências evivências de empoderamento político dos seres humanos na desconstrução de realidades opressoras e restritivas do fazer humano. A partir do referencial teórico descolonial e da teoria crítica dos direitos humanos de Herrera Flores, destaca-se em que medida a primeira dimensão, fundamentada nos pressupostos do liberalismo e da noção de sujeito moderno, concedeu legitimidade aos processos de expansão do capital nos países periféricos e, ao mesmo tempo, impôs barreiras à afirmação e a sobrevivência de outras modelos de sociabilidade não pautados pela lógica capitalista. Por meio de uma análise bibliográfica e documental, promove-se um diálogo entre os aportes do pensamento descolonial e a proposta de reinvenção dos direitos humanos de Herrera Flores para se buscar uma fundamentação não imperialista dos direitos humanos, que seja capaz de enfocar os processos de luta pela dignidade no século XXI. Diante da funcionalidade do discurso dos direitos humanos no contexto de reprodução da colonialidade do poder nos países periféricos, pretende-se desenvolver em que medida e a partir de que pressupostos é possível reinventar o discurso dos direitos humanos de acordo com uma práxis que camin he na direção de uma concepção crítica dos direitos, capaz de responder aos processos de lutas anticapitalistas e anticoloniais.
The objective of the present study is to analyze in which ways can the Joaquín Herrera Flores’s critical theory of human rights be related with the decolonial thinking, in a way to search for epistemological and methodological elements that reflects the specificities of Latin American reality in a substantiation of human rights. The investigation intends to face the ambiguities and paradoxes related the discourses of human rights, systematizing them in two different aspects. The first is located in the regulatory dimension of human rights, that is based on the European universalism and on the idealistic conceptions that define human rights as aprioristic and inherent values that belong to all human beings. The second one is expressed by a socio-historical and contextual vision of these rights, which identify then as struggle process that are able to congregate different experiences of political empowering, in a way to destroy oppressive and restrictive visions of the human. By using the reference of decolonial thinking and Herrera Flores’s critical theory of human rights, the first conception of human rights, that is based on liberalism and on the notion of modern subject, can be criticized as a notion that gave space and legitima cy to the expansion of capital in the peripheral countries. At the same time, with descolonial thinking, it can be said that this vision impeded the affirmation and the live of diferent forms of socializing that do not reproduce the hegemonic logic. A bibliographic and documental analysis allowed a dialogue between decolonial thinking and the Herrera Flores’s proposal of reinventing human rights, in order to search for a non imperialistic substantiation of human rights that can better read the struggles for human dignity in XXI century. Despite the functionality of human rights discourse in the reproduction of the colonilaity of power in the peripheral countries, this search intends to analyze how critical and decolonial theory can reinvent the discourse of human rights according to a praxis that is centered in a critical conception of rights, able to offer some responses to the anticapitalists and anticolonials struggles.
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Johansson, Stephanie. "Decolonising Literature : Exclusionary Practices and Writing to Resist/Re-Exist." Thesis, Linköpings universitet, Tema Genus, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-148985.
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This thesis examines elements of the conceptualization of literature within literary studies and literary production in a UK context, considering the concept of exclusionary practices based on the negligence of intersectional categories of identity such as race, gender, class, sexuality, etc., in the practice of understanding and interpreting literature. The methodologies I employ are close reading of various narratives, such as literary texts, as well as a narrative analysis aimed at a holistic understanding of my material. The second part of this thesis envisions a decolonised approach to literature in which we situate our positionalities when we read and interpret literary works. I demonstrate this through the analysis of several poems, informed by decolonial concepts and sensibilities. The results show that the maintenance of these exclusionary practices advances a grand-narrative of Western civilisation, ignoring the multiple sites people inhabit both from within, and outside, the West and that these practices are effectively harmful. I argue that through the project of decolonising literature there is a possibility of disrupting the perpetual macro-narrative of Western domination and universality.
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Freitas, de Souza Camila. "Chilean Uprising : Grassroots movements as an instrument of contestation to social injustice and neoliberal urbanism." Thesis, Malmö universitet, Malmö högskola, Institutionen för Urbana Studier (US), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-18450.
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In October 2019, a wave of massive demonstrations took place in Santiago de Chile and this movement was stamped in several newspaper covers worldwide. People shouting against the Chilean neoliberal system, holding posters with anti-imperialist sayings, and organizing artistic interventions on the streets went viral in social media. The message was clear – for several consecutive months, people in Chile were actively questioning the political, economic, and societal systems as well as the power struggles faced in the country. Relying on the 2019-2020 Chilean Uprising as a case study, this research investigates the consistency of the Santiago de Chile demonstrations by connecting its social claims to the field of urban studies for the understanding of social and spatial constructions. The thesis relies on postcolonial, decolonial, and critical urban theories, a critical perspective of the neoliberal system, the Lefebvrian Right to the City concept, and Manuel Castells' grassroots movements definition, as well as semi structured interviews and newspapers articles as empirical data for the enhancement of the debate.
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Ganoe, Kristy L. "Mindful Movement as a Cure for Colonialism." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1367936488.
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Perombelon, Brice Désiré Jude. "Prioritising indigenous representations of geopower : the case of Tulita, Northwest Territories, Canada." Thesis, University of Oxford, 2018. http://ora.ox.ac.uk/objects/uuid:71e14c26-d00a-4320-a385-df74715c45c8.
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Recent calls from progressive, subaltern and postcolonial geopoliticians to move geopolitical scholarship away from its Western ontological bases have argued that more ethnographic studies centred on peripheral and dispossessed geographies need to be undertaken in order to integrate peripheralised agents and agencies in dominant ontologies of geopolitics. This thesis follows these calls. Through empirical data collected during a period of five months of fieldwork undertaken between October 2014 and March 2015, it investigates the ways through which an Indigenous community of the Canadian Arctic, Tulita (located in the Northwest Territories' Sahtu region) represents geopower. It suggests a semiotic reading of these representations in order to take the agency of other-than/more-than-human beings into account. In doing so, it identifies the ontological bases through which geopolitics can be indigenised. Drawing from Dene animist ontologies, it indeed introduces the notion of a place-contingent speculative geopolitics. Two overarching argumentative lines are pursued. First, this thesis contends that geopower operates through metamorphic refashionings of the material forms of, and signs associated with, space and place. Second, it infers from this that through this transformational process, geopower is able to create the conditions for alienating but also transcending experiences and meanings of place to emerge. It argues that this movement between conflictual and progressive understandings is dialectical in nature. In addition to its conceptual suggestions, this thesis makes three empirical contributions. First, it confirms that settler geopolitical narratives of sovereignty assertion in the North cannot be disentangled from capitalist and industrial political-economic processes. Second, it shows that these processes, and the geopolitical visions that subtend them, are materialised in space via the extension of the urban fabric into Indigenous lands. Third, it demonstrates that by assembling space ontologically in particular ways, geopower establishes (and entrenches) a geopolitical distinction between living/sovereign (or governmentalised) spaces and nonliving/bare spaces (or spaces of nothingness).
Books on the topic "Decolonial Theory"
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Ariese, Csilla, and Magdalena Wróblewska. Practicing Decoloniality in Museums. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463726962.
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The cry for decolonization has echoed throughout the museum world. Although perhaps most audibly heard in the case of ethnographic museums, many different types of museums have felt the need to engage in decolonial practices. Amidst those who have argued that an institution as deeply colonial as the museum cannot truly be decolonized, museum staff and museologists have been approaching the issue from different angles to practice decoloniality in any way they can. This book collects a wide range of practices from museums whose audiences, often highly diverse, come together in sometimes contentious conversations about pasts and futures. Although there are no easy or uniform answers as to how best to deal with colonial pasts, this collection of practices functions as an accessible toolkit from which museum staff can choose in order to experiment with and implement methods according to their own needs and situations. The practices are divided thematically and include, among others, methods for decentering, improving transparency, and increasing inclusivity.
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Leeb, Susanne, and Nina Samuel, eds. Museums, Transculturality, and the Nation-State. Bielefeld, Germany: transcript Verlag, 2022. http://dx.doi.org/10.14361/9783839455142.
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While the nation-state gave rise to the advent of museums, its influence in times of transculturality and post-/decolonial studies appears to have vanished. But is this really the case? With case studies from various geo- and sociopolitical contexts from around the globe, the contributors investigate which roles the nation-state continues to play in museums, collections, and heritage. They answer the question to which degree the nation-state still determines practices of collection and circulation and its amount of power to shape contemporary narratives. The volume thus examines the contradictions at play when the necessary claim for transculturality meets the institutions of the nation-state. With contributions by Stanislas Spero Adotevi, Sebastián Eduardo Dávila, Natasha Ginwala, Monica Hanna, Rajkamal Kahlon, Suzana Milevska, Mirjam Shatanawi, Kavita Singh, Ruth Stamm, Andrea Witcomb.
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Ridley Ngwa, Neba, ed. Summit Diplomacy. Ankara: Afrika Vakfı Yayınları, 2021. http://dx.doi.org/10.55888/9786057081902.
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This book is part of a project launched by the Africa Foundation in September 2019. The book focuses on continent-country partnerships organized under the framework of international summits. It exclusively reviews the successes and pitfalls of the summits organized between Africa and its strategic partners. One of the key features of the African Union lies in its 2063 vision to build “an integrated, prosperous, equitable, well-governed and peaceful Africa that represents a creative and dynamic force in the international arena”. Within the framework of Agenda 2063, the African Union aims to promote Africa’s position in international politics, gain support to realize her objectives, increase Africa’s international standing, decolonize international relations, and aim to position African states an equal partner within the geopolitics of their region and in the world. The new 2063 vision focuses on the need to cooperate strategically with other regional groupings and states. Consequently, between 2000 hitherto, AU has endorsed a series of ground-breaking partnerships predominantly with the emerging powers of the south. These partnerships include the Africa-China forum, Africa-South America, Africa-South Korea, Africa-Turkey, Africa-Italy, and recently Africa-India. The increasing number of country-continent summits with new actors is growing evidence of an emerging approach of Africa’s Strategic Partnership.
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Dei, George J. Sefa, and Meredith Lordan. Anti-Colonial Theory and Decolonial Praxis. Lang AG International Academic Publishers, Peter, 2016.
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Dei, George J. Sefa, and Meredith Lordan, eds. Anti-Colonial Theory and Decolonial Praxis. Peter Lang US, 2016. http://dx.doi.org/10.3726/978-1-4539-1857-9.
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Dei, George J. Sefa, and Meredith Lordan. Anti-Colonial Theory and Decolonial Praxis. Lang AG International Academic Publishers, Peter, 2016.
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Gilmore, Ruth Wilson. Feminist Theory of Violence: A Decolonial Perspective. Pluto Press, 2022.
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Gilmore, Ruth Wilson. Feminist Theory of Violence: A Decolonial Perspective. Pluto Press, 2022.
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Dei, George J. Sefa, and Mandeep Jajj. Knowledge and Decolonial Politics: A Critical Reader. BRILL, 2018.
Find full textBook chapters on the topic "Decolonial Theory"
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Zavala, Miguel. "Decolonial Methodologies in Education." In Encyclopedia of Educational Philosophy and Theory, 1–6. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_498-1.
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Torres, Nelson Maldonado. "Fanon and Decolonial Thought." In Encyclopedia of Educational Philosophy and Theory, 1–5. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_506-1.
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Zavala, Miguel. "Decolonial Methodologies in Education." In Encyclopedia of Educational Philosophy and Theory, 361–66. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_498.
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Torres, Nelson Maldonado. "Fanon and Decolonial Thought." In Encyclopedia of Educational Philosophy and Theory, 799–803. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_506.
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Weems, Lisa. "Decolonial Education at Its Intersections." In Encyclopedia of Educational Philosophy and Theory, 1–6. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_532-1.
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Weems, Lisa. "Decolonial Education at Its Intersections." In Encyclopedia of Educational Philosophy and Theory, 352–57. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_532.
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Jaramillo, Nathalia. "Decolonial Latin American Philosophies of Education." In Encyclopedia of Educational Philosophy and Theory, 1–5. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-287-532-7_502-1.
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Jaramillo, Nathalia. "Decolonial Latin American Philosophies of Education." In Encyclopedia of Educational Philosophy and Theory, 357–61. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_502.
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Barranquero, Alejandro, and Juan Ramos-Martín. "Luis Ramiro Beltrán and Theorizing Horizontal and Decolonial Communication." In The Handbook of Global Interventions in Communication Theory, 298–309. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003043348-22.
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Legrás, Horacio. "The Rule of Impurity: Decolonial Theory and the Question of Literature." In Decolonial Approaches to Latin American Literatures and Cultures, 19–36. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-349-93358-7_2.
Full textConference papers on the topic "Decolonial Theory"
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Diaz Beltran, Ana Carolina. "Toward an Equivocal Translation of Decolonial Theory." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1891144.
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Fúnez-Flores, Jairo I. "Decolonial Theory, Student Movements, and the Neocolonial Curriculum in Latin America." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1585418.
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Albarrán González, Diana. "Weaving decolonising metaphors: Backstrap loom as design research methodology." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.186.
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Decolonising approaches have challenged conventional Western research creating spaces for Indigenous, culturally-appropriate, and context-based research alternatives. Decolonising design movements have also challenged dominant Anglo-Eurocentric approaches giving visibility to other ways of thinking and doing design(s). Indigenous peoples have considered metaphors as important sense-making tools for knowledge transmission and research across different communities. In these contexts, Indigenous craft-design-arts have been used as metaphorical research methodologies and are valuable sources of knowledge generation, bringing concepts from the unseen to the physical realm manifested through our hands and bodies. In particular, Indigenous women have used the embodied practices of weaving and textile making as research methodology metaphors connecting the mind, body, heart and spirit. Situated in the highlands of Chiapas, this research proposes backstrap loom weaving as a decolonial design research methodology aligned with ancestral knowledge from Mesoamerica. For Mayan Tsotsil and Tseltal peoples, jolobil or backstrap loom weaving is a biocultural knowledge linked to the weaver’s well-being as part of a community and is a medium to reconnect with Indigenous ancestry and heritage. Resisting colonisation, this living textile knowledge and practice involve collective memory, adapting and evolving through changes in time. Mayan textiles reflect culture, identity and worldview captured in the intricate patterns, colours, symbols, and techniques. Jolobil as a novel methodological proposal, interweaves decolonial theory, visual-digital-sensorial ethnography, co-design, textiles as resistance, Mayan cosmovision and collective well-being. Nevertheless, it requires the integration of onto-epistemologies from Abya Yala as fundamental approaches like sentipensar and corazonar. Jolobil embodies the interweaving of ancestral knowledge with creative practice where the symbolism of the components is combined with new research interpretations. In this sense, the threads of the warp (urdimbre) representing patrones sentipensantes findings are woven with the weft (trama) as the embodied reflexivity of sentipensar-corazonando. As the weaver supports the loom around her waist, the cyclical back and forth motion of weaving jolobil functions as analysis and creative exploration through sentirpensar and corazonar creating advanced reflexive textile narratives. The interweaving of embodied metaphors and textiles with sentipensar, corazonar, mind, body, heart and spirit, contribute to the creation of decolonising alternatives to design research towards pluriversality, aligned with ways of being and doing research as Mesoamerican and Indigenous women.
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Morreira, Shannon. "Pandemic Pedagogy: Assessing the Online Implementation of a Decolonial Curriculum." In Seventh International Conference on Higher Education Advances. Valencia: Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/head21.2021.12861.
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The student protests in South Africa (2015–2017) triggered shifts in pedagogical practices, such that by 2020 many South African higher education institutions had begun to make some concrete moves towards more socially just pedagogies within teaching and learning (Quinn, 2019; Jansen, 2019). In March 2020, however, South Africa went into lockdown as a result of Covid-19, and all higher education teaching became remote and non-synchronous. This paper reports on the effects of the move to remote teaching on the implementation of a new decolonial ‘emplaced’ pedagogy at one South African university. The idea of emplacement draws on the careful incorporation of social space as a teaching tool within the social sciences, such that students can situate themselves as reflexive, embodied persons within concrete spaces and communities which carry particular social, economic and political histories. This paper draws on data from course evaluations and student assignments, as well as a description of course design, to argue that many of the benefits of careful emplacement in historical and contemporary context can happen even where students are never in the same physical spaces as one another or their lecturers. This relies, however, on students’ having access to both the necessary technology and to an environment conducive to learning.
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Arantes, Priscila, and Cynthia Nunes. "Into the decolonial encruzilhada: the Afrofuturistic collages of Luiz Gustavo Nostalgia as the artistic materialization of cruzo." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.88.
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The task of reviewing the silences present in hegemonic histories emerges at the beginning of the 20th century, seeking to provide a more amplified way of understanding the history of peoples and nations subjected to colonial subjugation. Rufino (2019) considers that this space of decolonization presents itself under the name of “encruzilhada” (crossroads) and understands the potentialities of the orixá Exu, of Yoruba spirituality: the orixá of communication, of the paths and the guardian of axé (vital energy). Exu disarray what exist to reconstruct— therefore, since the encruzilhada is Exu’s place, it is a space that allows the crossing of knowledge produced as deviations from colonial impositions on so-called official knowledge, a process which the author names “cruzo” (cross): the encruzilhada is a refusal to everything put as absolute; Exu is the movement of that encruzilhada. In addition to the positivization of the knowledge and ways of living of peoples who have suffered, over the centuries, from numerous processes of inferiority, it is necessary to insert this knowledge in the cultural elements of the present— and in the conceptions about the future. It is in this context that, regarding the experience of Afro-diasporic peoples, a global aesthetic movement that encompasses arts, literature, audiovisual and academic research emerges: Afrofuturism (YASZEK, 2013). Afrofuturism goal is to connect the dilemmas of the African diaspora to technological innovations, commonly unavailable to the descendants of the enslaved, and it aims to establish possible future scenarios— scenarios that contemplate the presence and, furthermore, the protagonism of black people (YASZEK, 2013). To this end, the movement breaks with the Western linear chronology and starts to consider time in a cyclic way, interweaving past, present and future in a single composition: in the same way that Exu, in the Yoruba cosmology, killed a bird yesterday with a stone that has only been thrown today, Afrofuturism weaves a web of historical and cultural retaking of African memory with questions that arise from the reflection of the problems faced by black people in the present, in order to think about a positive and possible future, once a dystopian scenario is already weighing on the shoulders of them. In the frontier of visual arts and design, Luiz Gustavo Nostalgia, a creator based on Rio de Janeiro, dismantles existing images and rearranges them through collages to create a new intention of meaning. His work evokes the cruzo on the principle of rearranging— central to collages— with the widespread rearrangement of our ways of living and understanding society— based on an Afrofuturistic conception of world— by celebrating African motifs, culture and spirituality, allied to the already acquainted aesthetics of “future” (such as the galaxy, bright lights and robotic elements). Through your creation, the artist is capable of presenting a future where black people do exist as protagonists and have their culture, past and roots celebrated.
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Agrawal, Mahak. "A dream of open defecation free India? Decolonize and innovative urban sanitation to reach those left behind." In 55th ISOCARP World Planning Congress, Beyond Metropolis, Jakarta-Bogor, Indonesia. ISOCARP, 2019. http://dx.doi.org/10.47472/nhny2991.
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India, a country now known as one of the world’s fastest-growing economy, continues to be inhabited by 40 per cent of the global population of open defecators. Nearly 536 million people in India defecate in the open every day. To rectify this multifaceted issue, Government of India launched the Clean India Mission, famously known as the Swachh Bharat Abhiyaan, in 2014. Sanitation became a national political priority for the first time in India. The Mission renewed a hope to address a myriad of issues associated with open defecation. But this hope has only been fulfilled partially in the past five years. The paper highlights the issue of open defecation with a case of the National Capital Territory of Delhi (NCTD), finding answers to one question: what is the role of an urban planner in liberating Indian cities, especially Delhi, from sanitation deprivation and open defecation. National Capital Territory (NCT) of Delhi is identified as the case area for the project for two prime reasons: one, the extent of sanitation deprivation in the city; and second, the administrative capital of India often forms a precedent for the rest of the nation. The paper is structured into three broad sections: first, the extent of sanitation deprivation in urban India and analysis of policies- planning and non-planning, formulated in response to the issue, is highlighted. Second, the extent of the issue is investigated for the case of Delhi in context of policy frameworks; third, urban narratives of sanitation deprivation captured across select six clusters of jhuggi jhompri1 in the National Capital Territory are highlighted to exhibit differences in access and use of sanitation facilities, in context of the pan-India Clean India Mission. The paper concludes at a note of hope- envisioning a city and a country where no one is deprived of their basic human right to improved sanitation, or has to defecate in the open, and also details out implementable strategies and policies for Delhi and urban India.
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Maya, Sebastian. "A reflexive educational model for design practice with rural communities: the case of bamboo product makers in Cuetzalan, México." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.58.
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In the '60s and '70s, a global economic and technological development plan for "undeveloped" countries defined the base of the professionalization process of industrial design in Latin America. Since then, many scholars have revised the industrial design practice and proposed new ways to reinterpret Latin American design according to current perspectives about the context and territory. This research strives on a reflexive educational model based on a socio-technical system's understanding for a mixed craft-industrial design practice with rural communities in Mexico. By combining post and decolonial perspectives and critical theories of neoliberalism in the design field; and analyses of the design education process inside the rural communities of bamboo product makers in Cuetzalan (Puebla, México), it is possible to unravel the translation agency of designers (also as individuals with personal and professional interests) between the global economic system pressures and internal beliefs and positions of communities. Following Arturo Escobar's (2007, 2013, 2017) and Walter Mignolo's (2013) ideas, the design practice in Latin America is highly questionable when it tries to involve rural or social perspectives due to the influence of the development's regimes of representation. These regimes vigorously promote the generation of economic wealth from economic and technological development, primarily based on a globalized neoliberal logic. As Professor Juan Camilo Buitrago shows in the Colombian case, many universities were linked to government economic policies "due to the need to align themselves with the projects that the State was mobilizing based on industrialization to encourage exports." (2012, p. 26). This idea is still valid since public and private universities constantly compete for economic resources that they exchange with applied knowledge that points to the development of various economic sectors. Numerous studies attempt to reconcile academic epistemological and ontological forms with rural ways of understanding the world. Regardless of these efforts, it is necessary to highlight that professional design education has barely incorporated these reflections within its institutional academic structures. This work has been part of a series of university-level courses that mix experiences and perspectives between Anahuac University final year design students and the Tosepan Ojtatsentekitinij (bamboo workshop) members. The current research considers the participation of all the actors involved in the educational process (directors, lecturers, and students) and the people close to the bamboo transformation processes in Cuetzalan. The course is divided into three phases. First, students and professors discuss critical topics about complex systems and wicked problems, participatory methodologies, capitalism and globalization, non-western knowledge, social power dynamics, and Socio-technical systems. The second phase involves independent and guided fieldwork to share thoughts and intentions with the bamboo material and its possible applications. Lastly, there are different creation, experimentation, and exposition moments where each actor could share comments about all the experiences. The results intended to provide analytical tools that allow design students and educational staff members to deconstruct their economical-industrial roots to tend bridges that harmonize imaginative and creative attitudes between designers and rural craftspersons.
Reports on the topic "Decolonial Theory"
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Lenhardt, Amanda. Local Knowledge and Participation in the Covid-19 Response. Institute of Development Studies (IDS), May 2021. http://dx.doi.org/10.19088/cc.2021.005.
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This report explores approaches to participation in humanitarian response and evidence on the contributions of community engagement in effective response and recovery efforts.It begins with a brief overview of decolonial perspectives on the Covid-19 pandemic to situate participation in the wider context and history of humanitarian and development theory and practice. This is followed by a brief summary of evidence on the role of participation in humanitarian activities andsituates the now ubiquitous concept of ‘Building Back Better’ (BBB) inthe discussion of participatory crisis response and recovery. The remaining sections of the report introduce participatory approaches that have been applied through the Covid-19 pandemic: decentralised decision-making, technological adaptations to engage local communities, and Southern-led research and participatory research methods.
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Shifting power in global health: Decolonising discourses - series synthesis. United Nations University - International Institute for Global Health, Development Reimagined, Wilton Park, 2022. http://dx.doi.org/10.37941/mr-f/2022/3.
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There have been an increasing number of voices – both individual and institutional – that have called for a reassessment of global health and greater recognition of its colonial heritage. Whilst there is currently no unified definition of what it would mean to decolonise global health, in its broadest sense, it has been described as the ‘imperative of problematising coloniality'. It is within this context that the “Shifting Power in Global Health: Decolonising Discourses” series was co-convened by the United Nations University’s International Institute for Global Health, Development Reimagined, and Wilton Park. Held as a set of three dialogues between November 2021 and May 2022, the series took as its point of departure the many discussions, webinars, and publications presenting the ways coloniality manifests within global health, with the aim of shifting from problematising coloniality to catalysing decoloniality. While colonialism refers to the physical occupation of a bounded territory, coloniality, in both its historical and present-day manifestations, is understood as a globally persistent and geographically unbounded extractive process that drives inequities. Consequently, while decolonisation is easily recognised by the physical removal or exit of the colonising force, a similarly straightforward definition for decoloniality is not so easily found.