Journal articles: 'Decolonizing approaches'

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Connell, Raewyn. "Decolonizing European Sociology: Transdisciplinary Approaches." Contemporary Sociology: A Journal of Reviews 40, no. 3 (2011): 341–42. http://dx.doi.org/10.1177/0094306110404515jj.

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Ibrahima, Aissetu Barry, and Mark A. Mattaini. "Social work in Africa: Decolonizing methodologies and approaches." International Social Work 62, no. 2 (2018): 799–813. http://dx.doi.org/10.1177/0020872817742702.

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Decolonizing social work requires becoming genuine, returning to one’s cultural roots for direction. Decolonization entails resistance to social work’s ‘West to the Rest’ movement, which seeks to ‘internationalize’ and ‘standardize’ the profession. For social work to be useful in Africa, reorientation of its methods toward facilitating holistic and indigenous intervention is mandatory. This conceptual article analyzes literature on decolonization, indigenous methodology, and social work in Africa, stressing that decolonization of social work requires challenging dominant models of practice and research, while integrating traditional values and practices that have withstood centuries of oppression into culturally consonant forms of service and inquiry.

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Phillips, Nia L., Glenn Adams, and Phia S. Salter. "Beyond Adaptation: Decolonizing Approaches to Coping With Oppression." Journal of Social and Political Psychology 3, no. 1 (2015): 365–87. http://dx.doi.org/10.5964/jspp.v3i1.310.

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How should one respond to racial oppression? Conventional prescriptions of mainstream social psychological science emphasize the idea ofcopingwith oppression—whether via emotional management strategies that emphasize denial or disengagement; problem-focused strategies that emphasize compensation, self-efficacy, or skills training; or collective strategies that emphasize emotional support—in ways that promote adaptation to, rather than transformation of, oppressive social structures. Following a brief review of the literature on coping with racism and oppression, we present an alternative model rooted in perspectives of liberation psychology (Martín-Baró, 1994). This decolonial approach emphasizes critical consciousness (rather than cultivated ignorance) of racial oppression, a focus on de-ideologization (rather than legitimation) of status quo realities, and illumination of models of identification conducive to collective action. Whereas the standard approach to coping with oppression may ultimately both reinforce and reproduce systems of domination, we propose a decolonial approach to racism perception as a more effective strategy for enduring prosperity and well-being.

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Runcie, Sarah C. "Decolonizing “La Brousse”." French Politics, Culture & Society 38, no. 2 (2020): 126–47. http://dx.doi.org/10.3167/fpcs.2020.380207.

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This article examines French responses to transnational influences on medical education and rural health in Cameroon in the era of decolonization. As international organizations became increasingly involved in Cameroon in the postwar period, French military doctors claimed authority through specific expertise on medicine in the African “bush.” After Cameroon became independent, however, the building of new medical school became a focus of French anxieties about maintaining power in new African institutions of technical expertise and knowledge production. While scholars have begun to foreground the international context of Franco-African relations after independence, this article reveals how the distinct politics of Cameroon’s decolonization, growing out of its history as a United Nations (UN) trust territory, shaped French approaches to medical institutions there. Moreover, negotiations over the future of rural medicine in Cameroon highlighted the ways in which the approaches championed by French doctors relied on colonial authority itself.

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Ndimande, Bekisizwe S. "Decolonizing Research in Postapartheid South Africa." Qualitative Inquiry 18, no. 3 (2012): 215–26. http://dx.doi.org/10.1177/1077800411431557.

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This article emanates from an in-depth qualitative study that examined ideological beliefs among Indigenous parents regarding school desegregation and school “choice” policies in South Africa. The author discusses the politics of qualitative research design and methodology along two primary dimensions: decolonizing research and the importance of Indigenous languages in research. First, the author argues that the language used in qualitative interviews should be situated within the larger sociocultural context of the inquiry in order to affirm and reinforce cultural identities of research participants, not just of the researcher. Second, the author contends that decolonizing approaches in research interrupt and interrogate colonial tendencies at multiple levels, thereby challenging traditional ways of conducting qualitative research. Following on Smith, and Mutua and Swadener, and Denzin, Lincoln, and Smith, and others, the author argues that decolonizing approaches and culturally affirming linguistic choices in research have the potential to return marginalized epistemologies to the center.

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Darder, Antonia. "Decolonizing interpretive research: subaltern sensibilities and the politics of voice." Qualitative Research Journal 18, no. 2 (2018): 94–104. http://dx.doi.org/10.1108/qrj-d-17-00056.

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Purpose The purpose of this paper is to explore the notion of decolonizing interpretive research in ways that respect and integrate the qualitative sensibilities of subaltern voices in the knowledge production of anti-colonial possibilities. Design/methodology/approach The paper draws from the decolonizing and post-colonial theoretical tradition, with a specific reference to Gayatri Chakravorty Spivak’s contribution to this analysis. Findings Through a critical discussion of decolonizing concerns tied to qualitative interpretive interrogations, the paper points to the key assumptions that support and reinforce the sensibilities of subaltern voices in efforts to move western research approaches toward anti-colonial possibilities. In the process, this discussion supports the emergence of an itinerant epistemological lens that opens the field to decolonizing inquiry. Practical implications Its practical implications are tied to discursive transformations, which can impact social and material transformations within the context of research and society. Originality/value Moreover, the paper provides an innovative rethinking of interpretive research, in an effort to extend the analysis of decolonizing methodology to the construction of subaltern inspired intellectual labor.

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Malhotra, Ravi. "Occupying disability: critical approaches to community, justice and decolonizing disability." Disability & Society 32, no. 2 (2016): 274–75. http://dx.doi.org/10.1080/09687599.2016.1249632.

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Barkaskas, Patricia, and Derek Gladwin. "Pedagogical Talking Circles: Decolonizing Education through Relational Indigenous Frameworks." Journal of Teaching and Learning 15, no. 1 (2021): 20–38. http://dx.doi.org/10.22329/jtl.v15i1.6519.

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This article focuses on pedagogical talking circles as a practice of decolonizing and Indigenizing education. Based upon Canada’s Truth and Reconciliation Commission’s (TRC) Calls to Action and the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), non-Indigenous educators have a responsibility, while Indigenous educators have an opportunity, to transform normative colonial institutional knowledge structures and practices. Pedagogical talking circles are particularly useful in providing supported spaces for participants/students to engage in reciprocal and relational learning. The pedagogical theories outlined in this article utilize three main Indigenous methodological approaches: situated relatedness, respectful listening, and reflective witnessing. Based upon these underlying approaches, this article speaks to the necessity for decolonizing education (K-12 and post-secondary).

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Muasya, Juliet Njeri. "Decolonizing Religious Education to Enhance Sustainable Development in Africa: Evidence from Literature." East African Journal of Education Studies 3, no. 1 (2021): 77–86. http://dx.doi.org/10.37284/eajes.3.1.320.

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Decolonizing knowledge is the process of questioning, changing and transforming imposed theories and interpretations brought about by colonial systems. In particular, decolonizing Religious Education involves challenging religious systems and structures imposed by colonial masters. During the colonial period, religion was used as a tool of 'racism', 'apartheid' ‘indoctrination’, ‘evangelisation’ and ‘exploitation’, yet it is a subject that acknowledges and respects the diversity of African beliefs and culture. By decolonizing the Religious Education curriculum, the subject is likely to become a powerful tool for promoting sustainable development in Africa. In this paper, I argue that decolonized Religious Education is likely to contribute to development in Africa in a variety of ways; resolving conflict and peacebuilding, management and conservation of natural resources, in addition to promoting appropriate religious beliefs and moral values. I conclude this paper by presenting a rationale for the inclusion of a multi-faith Religious Education curriculum in Kenya, while decolonizing Religious Education pedagogical approaches, in order to actualise Kenya's Vision 2030 and Big Four Agenda of the Jubilee Government

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Mangcu, Xolela. "DECOLONIZING SOUTH AFRICAN SOCIOLOGY." Du Bois Review: Social Science Research on Race 13, no. 1 (2016): 45–59. http://dx.doi.org/10.1017/s1742058x16000072.

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AbstractOn 14 June 2014 the Council of the University of Cape Town (UCT) voted to change race-based affirmative action in student admissions. The Council was ratifying an earlier decision by the predominantly White University Senate. According to the new policy race would be considered as only one among several factors, with the greater emphasis now being economic disadvantage. This paper argues that the new emphasis on economic disadvantage is a reflection of a long-standing tendency among left-liberal White academics to downplay race and privilege economic factors in their analysis of disadvantage in South Africa. The arguments behind the decision were that (1) race is an unscientific concept that takes South Africa back to apartheid-era thinking, and (2) that race should be replaced by class or economic disadvantage. These arguments are based on the assumption that race is a recent product of eighteenth century racism, and therefore an immoral and illegitimate social concept.Drawing on the non-biologistic approaches to race adopted by W. E. B. Du Bois, Tiyo Soga, Pixley ka Seme, S. E. K. Mqhayi, and Steve Biko, this paper argues that awareness of Black perspectives on race as a historical and cultural concept should have led to an appreciation of race as an integral part of people’s identities, particularly those of the Black students on campus. Instead of engaging with these Black intellectual traditions, White academics railroaded their decisions through the governing structures. This decision played a part in the emergence of the #RhodesMustFall movement at UCT.This paper argues that South African sociology must place Black perspectives on race at the center of its curriculum. These perspectives have been expressed by Black writers since the emergence of a Black literary culture in the middle of the nineteenth century. These perspectives constitute what Henry Louis Gates, Jr. calls a shared “text of Blackness” (Gates 2014, p. 140). This would provide a practical example of the decolonization of the curriculum demanded by students throughout the university system.

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Cárdenas, Alexander M. "Decolonizing Indigeneity: New Approaches to Latin American Literature by Thomas Ward." Hispania 101, no. 3 (2018): 466–68. http://dx.doi.org/10.1353/hpn.2018.0157.

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Coon, Adam W. "Decolonizing Indigeneity: New Approaches to Latin American Literature by Thomas Ward." Revista de Estudios Hispánicos 53, no. 3 (2019): 1080–83. http://dx.doi.org/10.1353/rvs.2019.0077.

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Clement, Vincent. "Beyond the sham of the emancipatory Enlightenment: Rethinking the relationship of Indigenous epistemologies, knowledges, and geography through decolonizing paths." Progress in Human Geography 43, no. 2 (2017): 276–94. http://dx.doi.org/10.1177/0309132517747315.

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This article contributes to the current debate on decolonizing geography. It explores rethinking the relationship of Indigenous epistemologies, knowledges, and geography from Indigenous perspectives. After deconstructing the Enlightenment as an illusory way towards emancipation and critically exploring the heritage of geography regarding Indigenous peoples, this paper examines the Indigenous epistemologies that are considered counter-discourses that challenge western ‘regimes of truth’. It approaches Indigenous knowledges through decolonizing paths to capture the originality and strength of Indigenous epistemologies more fully, and re-centre Indigenous conceptual frameworks as offering new possibilities to write the ‘difference differently’ in human geography.

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Munroe, Elizabeth Ann, Lisa Lunney Borden, Anne Murray Orr, Denise Toney, and Jane Meader. "Decolonizing Aboriginal Education in the 21st Century." Articles 48, no. 2 (2013): 317–37. http://dx.doi.org/10.7202/1020974ar.

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Concerned by the need to decolonize education for Aboriginal students, the authors explore philosophies of Indigenous ways of knowing and those of the 21st century learning movement. In their efforts to propose a way forward with Aboriginal education, the authors inquire into harmonies between Aboriginal knowledges and tenets of 21st century education. Three stories from the authors’ research serve as examples of decolonizing approaches that value the congruence between 21st century education and Indigenous knowledges. These stories highlight the need for two-eyed seeing, co-constructing curriculum for language and culture revitalization, and drawing from community contexts to create curriculum.

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Tuia, Tagataese Tupu, and Donella Cobb. "Decolonizing Samoan fa’afaletui methodology: taking a closer look." AlterNative: An International Journal of Indigenous Peoples 17, no. 2 (2021): 275–83. http://dx.doi.org/10.1177/11771801211016854.

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Since Samoan fa’afaletui (meeting) was first conceptualized as a research methodology, fa’afaletui has experienced an uncomfortable coupling with Western research approaches and methods. This article takes an epistemological turn by looking closely at the Indigenous principles and cultural practices that underpin fa’afaletui as a traditional conversational practice to bring fresh insight into fa’afaletui as a research methodology and method.

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Chilisa, Bagele, Thenjiwe Emily Major, Michael Gaotlhobogwe, and Hildah Mokgolodi. "Decolonizing and Indigenizing Evaluation Practice in Africa: Toward African Relational Evaluation Approaches." Canadian Journal of Program Evaluation 30, no. 3 (2016): 313–28. http://dx.doi.org/10.3138/cjpe.30.3.05.

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Hammell, Karen Whalley. "Book Review: Occupying disability: Critical approaches to community, justice, and decolonizing disability." Canadian Journal of Occupational Therapy 83, no. 3 (2016): 176. http://dx.doi.org/10.1177/0008417415625422.

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Thambinathan, Vivetha, and Elizabeth Anne Kinsella. "Decolonizing Methodologies in Qualitative Research: Creating Spaces for Transformative Praxis." International Journal of Qualitative Methods 20 (January 1, 2021): 160940692110147. http://dx.doi.org/10.1177/16094069211014766.

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Though there is no standard model or practice for what decolonizing research methodology looks like, there are ongoing scholarly conversations about theoretical foundations, principal components, and practical applications. However, as qualitative researchers, we think it is important to provide tangible ways to incorporate decolonial learning into our research methodology and overall practice. In this paper, we draw on theories of decolonization and exemplars from the literature to propose four practices that can be used by qualitative researchers: (1) exercising critical reflexivity, (2) reciprocity and respect for self-determination, (3) embracing “Other(ed)” ways of knowing, and (4) embodying a transformative praxis. At this moment of our historical trajectory, it is a moral imperative to embrace decolonizing approaches when working with populations oppressed by colonial legacies.

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Stein, Sharon, and Jhuliane Evelyn da Silva. "Challenges and complexities of decolonizing internationalization in a time of global crises." ETD - Educação Temática Digital 22, no. 3 (2020): 546–66. http://dx.doi.org/10.20396/etd.v22i3.8659310.

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In this article, we consider possible futures of internationalization in the context of today’s many overlapping global challenges and crises. We argue that how one conceptualizes and responds to these challenges and crises will inform distinct approaches to internationalization. In addition to reviewing these different approaches, we emphasize the possibilities offered by a decolonial approach to internationalization. Beyond considering what a decolonial future of internationalization might entail, we also consider the complexities and circularities that often emerge in efforts to actually implement decolonizing changes in higher education.

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Khalifa, Muhammad A., Deena Khalil, Tyson E. J. Marsh, and Clare Halloran. "Toward an Indigenous, Decolonizing School Leadership: A Literature Review." Educational Administration Quarterly 55, no. 4 (2018): 571–614. http://dx.doi.org/10.1177/0013161x18809348.

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Background: The colonial origins of schooling and the implications these origins have on leadership is missing from educational leadership literature. Indeed little has been published on decolonizing and indigenous ways of leading schools. Purpose: In this article, we synthesize the literature on indigenous, decolonizing education leadership values and practices across national and international spaces that have been informed to various degrees by colonial models of schooling. Methodology: Through a review of the research and keywords including colonialism, educational leadership, indigenous communities, and decolonization, we identify two overarching themes. Findings: First, we found that the literature revealed a critique of the way in which Westernized Eurocentric schooling serves as a tool of imperialism, colonization, and control in the education of Indigenous peoples. Second, we discovered that the literature provided unique, but overlapping worldviews that situate the values and approaches enacted by Indigenous leaders throughout the globe. Within this second theme, we identify five strands of an Indigenous, Decolonizing School Leadership (IDSL) framework that can contribute to the development and reflection of school leadership scholars and practitioners. Specifically, we found that the five consistent and identifiable strands across IDSL include prioritizing Indigenous ancestral knowledge, enacting self-reflection and self-determination, connecting with and empowering the community, altruism, and spirituality as expressed through servant leadership, and inclusive communication practices. Conclusion: Based on the identified worldviews and values, we conclude by offering insights on the structure and policy of post-colonial schooling, as well as implications for the theory, research and practice needed to reclaim the co-opted contributions of Indigenous leaders in ways that decenter Western colonial approaches to leadership.

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Waddell, Candice M., Renee Robinson, and Allison Crawford. "Decolonizing Approaches to Inuit Community Wellness: Conversations with Elders in a Nunavut Community." Canadian Journal of Community Mental Health 36, no. 1 (2017): 1–13. http://dx.doi.org/10.7870/cjcmh-2017-001.

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Williams, Hakim Mohandas Amani. "Teachers’ nascent praxes of care: potentially decolonizing approaches to school violence in Trinidad." Journal of Peace Education 14, no. 1 (2016): 69–91. http://dx.doi.org/10.1080/17400201.2016.1245656.

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Sun, Wei-Sheng, Yuarn-Jang Lee, Kun-Nan Tsai, Yu-Hsuan Ho, and Shiuh-Bin Fang. "Probiotic Cocktail Identified by Microbial Network Analysis Inhibits Growth, Virulence Gene Expression, and Host Cell Colonization of Vancomycin-Resistant Enterococci." Microorganisms 8, no. 6 (2020): 816. http://dx.doi.org/10.3390/microorganisms8060816.

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The prevalence of vancomycin resistant enterococcus (VRE) carrier-state has been increasing in patients of intensive care unit and it would be a public health threat. Different research groups conducted decolonizing VRE with probiotic and the results were controversial. Therefore, a systemic approach to search for the probiotic species capable of decolonizing VRE is necessary. Thus, VRE was co-cultured with ten probiotic species. The fluctuations of each bacterial population were analyzed by 16S rRNA sequencing. Microbial network analysis (MNA) was exploited to identify the most critical species in inhibiting the VRE population. The MNA-selected probiotic cocktail was then validated for its efficacy in inhibiting VRE, decolonizing VRE from Caco-2 cells via three approaches: exclusion, competition, and displacement. Finally, the expression of VRE virulence genes after co-incubation with the probiotic cocktail were analyzed with quantitative real-time PCR (qRT-PCR). The MNA-selected probiotic cocktail includes Bacillus coagulans, Lactobacillus rhamnosus GG, Lactobacillus reuteri, and Lactobacillus acidophilus. This probiotic combination significantly reduces the population of co-cultured VRE and prevents VRE from binding to Caco-2 cells by down-regulating several host-adhesion genes of VRE. Our results suggested the potential of this four-strain probiotic cocktail in clinical application for the decolonization of VRE in human gut.

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Hackett, V. C. Rhonda. "African Caribbean Migration." Affilia 32, no. 3 (2017): 407–12. http://dx.doi.org/10.1177/0886109917715243.

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This article seeks to examine the concept of the better life in the context of African Caribbean migration to Canada with the aim of contributing toward a more complicated and nuanced understanding of the intersection of transnational migration and decolonizing approaches in social work. Within this examination, I contend that migration by African Caribbeans is a form of resistance to the ongoing evisceration of their life chances and choices as a result of colonization. The movement of African Caribbean people is tied to a legacy of centuries of resistance to European exploitation, extortion, and extraction of resources enacted through regimes of slavery, colonization, and globalization. This article briefly explores the history of social work values in what is now known as Canada, as it relates to understanding how social work is positioned in relation to African Caribbean migration to Canada through a decolonizing lens and draws on recent findings from research with African Caribbean participants in the city of Toronto, Ontario, to critically deconstruct the concept of a better life. This deconstruction is necessary to supporting decolonizing understandings of the contemporary social conditions endured by African Caribbean peoples in Canada and to transforming relations between social work and African Caribbean peoples.

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Aceves Sepulveda, Gabriela, and Matilda Azlisadeh. "Alternative Beginnings." Media-N 14, no. 1 (2018): 1–10. http://dx.doi.org/10.21900/j.median.v14i1.57.

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In this paper, we discuss three alternative approaches to the dominant histories of techniques of illusion and interaction that emerged in the context of the panel “Alternative Beginnings: Towards an-Other history of immersive arts and technologies” sponsored by the New Media Caucus presented at the 2018 College Art Association Conference. Bringing together recent insights by media archaeologists (Huhtamo and Parikka 2011, Parikka 2012), decolonial thinkers (Mignolo 2011a, b), feminist and indigenous media scholars (Zylinska 2014, Todd 1996, Todd 2015) we invited papers that gave visibility to diverse genealogies of immersion, outside the dominant western art historical canon, to contextualize our current interest for embodied and multi-sensorial experiences. Focusing on the Latin American context – both geographically and epistemologically— the three critical approaches proposed include a discussion on the decolonizing potential of immersion as it moves away from a purely ocular regime towards an embodied one, an exploration of strategies that delink the development of immersive technologies from the military and for-profit game industry, and an emphasis on how localized sites can highlight the decolonizing potential of the local/global relationship in our possible rethinking of immersive technologies.

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Ashley Hoskin, Rhea, and Julia Carter. "Femme interventions and the proper feminist subject: Critical approaches to decolonizing western feminist pedagogies." Cogent Social Sciences 3, no. 1 (2017): 1276819. http://dx.doi.org/10.1080/23311886.2016.1276819.

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Drucker, Johanna. "Viewpoint: Hetero-ontologies and taxonomies in the wild." Art Libraries Journal 46, no. 2 (2021): 36–39. http://dx.doi.org/10.1017/alj.2021.2.

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An optimistic spirit of progressive pluralism accompanied early digital work in the arts and humanities. The singular “universe” of knowledge would be amplified into a “multiverse” through faceted approaches embodying varied cultural—and even individual–viewpoints. Precisely how this utopian ideal was to be realized—through customized search or fluid ontologies or other semantic web technology—was not clear. But the motivations combined creative impulses for decolonizing and diversifying information systems.

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Schulz, Karsten A. "Decolonizing political ecology: ontology, technology and 'critical' enchantment." Journal of Political Ecology 24, no. 1 (2017): 125. http://dx.doi.org/10.2458/v24i1.20789.

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Abstract Current debates about the Anthropocene have sparked renewed interest in the relationship between ecology, technology, and coloniality. How do humans relate to one another, to the living environment, and to their material or technological artifacts; and how are these relations structured by coloniality, defined not only as a material process of appropriation and subjugation, but also as an exclusionary hierarchy of knowing and being that still pervades contemporary life? While these questions have of course received attention in decolonial theory, they have also captured the interest of scholars who self-identify with the field of political ecology. However, it can be argued that political ecology still primarily adheres to research practices and paradigms that have been developed in the West, regardless of its diversity and dynamism as a field of research. It is therefore suggested that a rapprochement between decolonial theory and political ecology can open up new perspectives on current debates that are emerging around the concept of the Anthropocene. In particular, the article takes the recent interest in the ontological implications of the Anthropocene as a point of departure to bring the decolonial notion of 'border thinking' into a conversation with the so-called 'new materialism' in political ecology. While both approaches are not necessarily opposed to values grounded in rationality, they can be seen as attempts to rethink ontological divisions such as human/nature or subject/object based on 'enchanted' ways of knowing and being-in-the-world. Yet, although enchantment has the potential to counter inherently colonial practices of appropriation, commodification and objectification, it is argued that keeping a moderately critical distance to enchanted narratives is still recommended, not because of the alleged naïveté of such narratives, but rather because enchantments may also function as and through technologies of power. Key words: Anthropocene; political ecology; decoloniality; new materialism; border thinking; ontology; enchantment

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Doucet, Andrea. "Decolonizing Family Photographs: Ecological Imaginaries and Nonrepresentational Ethnographies." Journal of Contemporary Ethnography 47, no. 6 (2018): 729–57. http://dx.doi.org/10.1177/0891241617744859.

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This article lays out my process of developing an ecological and nonrepresentational approach for conducting an ethnography of family photos as objects of investigation, practices, and sites for the making and remaking of decolonizing stories and histories. It is rooted in a three-part project on family photographs: first, an ongoing project with a three-generation Indigenous family who has a history with Canada’s residential school system; second, revisiting my own family photo albums that include photos of missionary nuns in my family who had worked in Indigenous schools and communities in the 1950s–60s; and third, the development of a politico-ethico-onto-epistemological approach for viewing and analyzing family photos and narratives from and about photographs. The article focuses on the latter two parts of this project. Informed by my reading of Lorraine Code’s “ecological thinking” approach to knowledge making, I bring Code into conversation with Phillip Vannini’s “nonrepresentational ethnographies” combined with new materialist writing on performativity and vitality; selected Indigenous scholars’ writing on ontological multiplicity, knowledge making as relationship, and the making of life worlds; Margaret Somers’s approach to nonrepresentational narratives and ontological narrativity; and Annette Kuhn’s work on analyzing family photographs and cultural memory. I demonstrate this approach through the analysis of one of my family photos. I also reflect on the ethical challenges of attempting to analyze a different kind of family photo, such as photos of residential schooling that are increasingly on display in media, online, and in public venues. I argue for the need to address representational issues of social injustice in nonrepresentational approaches and a recognition that there are sites and times—especially in cases of human rights abuses, violence, or trauma—when nonrepresentational ethnographies and narratives call for strategic negotiation with representation.

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Adams, Glenn, Ignacio Dobles, Luis H. Gómez, Tuğçe Kurtiş, and Ludwin E. Molina. "Decolonizing Psychological Science: Introduction to the Special Thematic Section." Journal of Social and Political Psychology 3, no. 1 (2015): 213–38. http://dx.doi.org/10.5964/jspp.v3i1.564.

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Despite unprecedented access to information and diffusion of knowledge across the globe, the bulk of work in mainstream psychological science still reflects and promotes the interests of a privileged minority of people in affluent centers of the modern global order. Compared to other social science disciplines, there are few critical voices who reflect on the Euro-American colonial character of psychological science, particularly its relationship to ongoing processes of domination that facilitate growth for a privileged minority but undermine sustainability for the global majority. Moved by mounting concerns about ongoing forms of multiple oppression (including racialized violence, economic injustice, unsustainable over-development, and ecological damage), we proposed a special thematic section and issued a call for papers devoted to the topic of "decolonizing psychological science". In this introduction to the special section, we first discuss two perspectives—liberation psychology and cultural psychology—that have informed our approach to the topic. We then discuss manifestations of coloniality in psychological science and describe three approaches to decolonization—indigenization, accompaniment, and denaturalization—that emerge from contributions to the special section. We conclude with an invitation to readers to submit their own original contributions to an ongoing effort to create an online collection of digitally linked articles on the topic of decolonizing psychological science.

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Adams, Glenn, Luis Gómez Ordóñez, Tuğçe Kurtiş, Ludwin E. Molina, and Ignacio Dobles. "Notes on decolonizing psychology: from one Special Issue to another." South African Journal of Psychology 47, no. 4 (2017): 531–41. http://dx.doi.org/10.1177/0081246317738173.

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In this article, we describe a special thematic section on the topic of “Decolonizing Psychological Science” that we have edited for the Journal of Social and Political Psychology. Three approaches to decolonization were evident in contributions to the ongoing project. In the indigenous resistance approach, researchers draw upon local knowledge to modify “standard” practice and produce psychologies that are more responsive to local realities. In the accompaniment approach, “global expert” researchers from hegemonic centers travel to marginalized communities to work alongside local inhabitants in struggles for social justice. In the denaturalization approach, researchers draw upon local knowledge and experience of marginalized communities as an epistemic resource to resist the coloniality of knowledge and being in hegemonic psychology. The task of decolonization requires more than the production of local psychologies attuned to the conditions of particular communities. In addition, it requires decolonial versions of global psychology that are conducive to the wellness of all humanity beyond a dominant Eurocentric subset.

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Garzón, Sara. "Manuel Amaru Cholango: Decolonizing Technologies and the Construction of Indigenous Futures." Arts 8, no. 4 (2019): 163. http://dx.doi.org/10.3390/arts8040163.

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Recent art history studies have delved into notions of futurity as it relates to indigenous approaches to environmental destruction in the face of ongoing colonial oppression. Building on the concept of indigenous futures, the present investigation focuses on the Kichwa artist Manuel Amaru Cholango’s decolonial critique of technology. Since the 1990s and in response to the quincentennial celebration of the “discovery” of America in 1992, Cholango has developed an oeuvre that criticizes the instrumentalization of modern technology for the exploitation of the earth and the perpetuation of colonialism. By advancing the notion of Andean technology, Cholango brings to bear other ways of relating to the environment that can help create, once again, the possibility of the future.

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Bell, Rachel, Katelyn Copage, Matt Rogers, and Pam Whitty. "Fleeting Encounters & Brick walls: Animating Embodied Literacies in Our Everyday Relations." Language and Literacy 20, no. 4 (2019): 5–22. http://dx.doi.org/10.20360/langandlit29434.

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Rachael, Katelyn, Pam and Matt take up Sara Ahmed’s (2012) concepts of fleeting encounters and brick walls as they reflect on the feminist and decolonizing nature of their work. This paper is the product of months of conversation between the co-authors. Through the use of autoethnographical and participatory approaches, the authors seek to invite the reader into a co-constructed space where mutual support and inspiration shape the future actions of the participants as they grapple with their ethical responsibilities as learners and educators.

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Figueroa-Helland, Leonardo, Cassidy Thomas, and Abigail Pérez Aguilera. "Decolonizing Food Systems: Food Sovereignty, Indigenous Revitalization, and Agroecology as Counter-Hegemonic Movements." Perspectives on Global Development and Technology 17, no. 1-2 (2018): 173–201. http://dx.doi.org/10.1163/15691497-12341473.

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Abstract We employ an intersection of critical approaches to examine the global food system crisis and its alternatives. We examine counterhegemonic movements and organizations advancing programs of constructive resistance and decolonization based on food sovereignty, indigenous revitalization and agroecology. Food system alternatives rooted in intersectional critiques of the world-system open spaces for materially-grounded, commons-based socioecological relations that make just, sustainable, and equitable worlds possible beyond a civilization in crisis.

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Hall, Laura, Tanya Shute, Parveen Nangia, Mikaela Parr, Phyllis Montgomery, and Sharolyn Mossey. "Indigenous Fathering and Wellbeing: Kinship and Decolonial Approaches to Health Research." Diversity of Research in Health Journal 3 (March 4, 2020): 97–112. http://dx.doi.org/10.28984/drhj.v3i0.303.

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In the past decade, Canadian statistics indicate that fathering nurtures family wellbeing which ultimately fosters community growth. The wellbeing of Indigenous men, shaped by determinants of health and culture-based perspectives, is challenged by ongoing settler colonialism. In particular to Indigenous men living with children in their homes, less is known about their strengths as nurturers. For the purpose of this study, based on Indigenist, decolonizing theories, 'father' is not conceived as the head of household. An alternative to the heteropatriarchal model is the kinship orientation of Indigenous fathering and as such, father refers to uncle, grandfather, traditional Clan leader, adoptive parent, and so on. This study's secondary quantitative analysis compared health and social characteristics of three cohorts of Indigenous adult men who identify as residing with children. Based on an extracted subset of variables from the 2012 Aboriginal Peoples Survey, results showed many significance comparisons among First Nations, Metis and Inuit men. Across health and social domains, multiple and decolonial supports are needed for Indigenous fathering to flourish.

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Ryan, Chaneesa, Abrar Ali, and Hollie Sabourin. "A Culturally Safe and Trauma-Informed Sexually Transmitted Blood Borne Infection (STBBI) Intervention Designed by and for Incarcerated Indigenous Women and Gender-Diverse People." International Journal of Indigenous Health 15, no. 1 (2020): 108–18. http://dx.doi.org/10.32799/ijih.v15i1.34061.

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Indigenous women are grossly overrepresented both within the federal correctional system and among Sexually Transmitted Blood Borne Infection (STBBI) diagnoses in Canada. Mainstream approaches continue to fall short in addressing Human Immunodeficiency Virus, Hepatitis C and other STBBIs within this population. In this paper, we argue that, in order to be successful, STBBI programs and services must hinge on meaningful community participation, community ownership and incorporate Indigenous knowledge, perspectives and decolonizing methodologies. Further, they must take a strengths-based approach and focus on healing and resiliency rather than challenges and deficits.

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Mayblin, Lucy. "Book Review: Encarnación Gutiérrez Rodríguez, Manuela Boatca and Sérgio Costa (eds) Decolonizing European Sociology: Transdisciplinary Approaches." Sociology 46, no. 4 (2012): 772–73. http://dx.doi.org/10.1177/0038038512444949.

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Van Bewer, Vanessa, Roberta L. Woodgate, Donna Martin, and Frank Deer. "The importance and promise of integrating Indigenous knowledges in nursing education." Witness: The Canadian Journal of Critical Nursing Discourse 2, no. 1 (2020): 11–24. http://dx.doi.org/10.25071/2291-5796.46.

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This paper explores the relevance of Indigenous perspectives within the nursing profession, and the importance of weaving these perspectives into nursing education. We suggest that Indigenous perspectives can support nursing’s core ethical values of relationality and holism and may hold representational and transformational possibilities for students and educators alike. Guided by principles of Indigenous learning, we provide several exemplars from Canadian schools of nursing that have already begun the process of decolonizing their programs. We conclude by describing some of the challenges and considerations that may arise when Indigenous perspectives and approaches are considered for inclusion into nursing education programs.

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Ray, Lana. "Decolonizing Action Research through Two-Eyed Seeing: The Indigenous Quality Assurance Project." Canadian Journal of Action Research 21, no. 3 (2021): 95–114. http://dx.doi.org/10.33524/cjar.v21i3.510.

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Action Research (AR) has been widely utilized in Indigenous contexts because of its emphasis on social transformation and synergies with Indigenous research approaches. Yet, while AR is seen as an attractive option for working in Indigenous research contexts, additional efforts are needed to ensure that AR adequately interrogates collaborations between Western and Indigenous knowledge systems. The application of the principle of two-eyed seeing (TES), which refers to the process of seeing from the strengths of Indigenous ways of knowing with one eye while using the other eye to see with the strengths of Western ways of knowing (Bartlett, Marshall, & Marshall, 2012), can center decolonial goals, addressing the shortcomings of AR. This article describes the operationalization of TES through the Indigenous Quality Assurance Project, focusing on the four key essentials of TES: co-learning, knowledge scrutinization, knowledge validation, and knowledge gardening (Bartlett, 2017).

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Kruk-Buchowska, Zuzanna. "Transnationalism as a Decolonizing Strategy? ‘Trans-Indigenism’ and Native American Food Sovereignty." Studia Anglica Posnaniensia 53, s1 (2018): 413–23. http://dx.doi.org/10.2478/stap-2018-0020.

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Abstract The aim of this paper is to analyze how Indigenous communities in the United States have been engaging in trans-Indigenous cooperation in their struggle for food sovereignty. I will look at inter-tribal conferences regarding food sovereignty and farming, and specifically at the discourse of the Indigenous Farming Conference held in Maplelag at the White Earth Reservation in northern Minnesota. I will show how it: (1) creates a space for Indigenous knowledge production and validation, using Indigenous methods (e.g., storytelling), without the need to adhere to Western scientific paradigms; (2) recovers pre-colonial maps and routes distorted by the formation of nation states; and (3) fosters novel sites for trans-indigenous cooperation and approaches to law, helping create a common front in the fight with neoliberal agribusiness and government. In my analysis, I will use Chadwick Allen’s (2014) concept of ‘trans-indigenism’ to demonstrate how decolonizing strategies are used by the Native American food sovereignty movement to achieve their goals.

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Sinclair, Raven. "Aboriginal Social Work Education in Canada: Decolonizing Pedagogy for the Seventh Generation." First Peoples Child & Family Review 1, no. 1 (2020): 49–61. http://dx.doi.org/10.7202/1069584ar.

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Aboriginal social work is a relatively new field in the human services, emerging out of the Aboriginal social movement of the 1970s and evolving in response to the need for social work that is sociologically relevant to Aboriginal people. Aboriginal social work education incorporates Aboriginal history and is premised upon traditional sacred epistemology in order to train both Aboriginal and non-Aboriginal social workers who can understand and meet the needs of Aboriginal people. The deficiencies of contemporary cross-cultural approaches and anti-oppressive social work education are highlighted as a means to emphasize the importance of socialwork education premised upon relevant history and worldview. The values and responsibilities that derive from Aboriginal worldview as the foundation for Aboriginal social work education are discussed in terms of the tasks that are impliedfor the educator and student of Aboriginal social work. Such tasks include self-healing, decolonization, role modeling, developing critical consciousness, and social and political advocacy. Aboriginal social work education, a decolonizing pedagogy directed to mitigating and redressing the harm of colonization at the practice level, is a contemporary cultural imperative.

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Wilson, K. J., T. Bell, A. Arreak, B. Koonoo, D. Angnatsiak, and G. J. Ljubicic. "Changing the role of non-Indigenous research partners in practice to support Inuit self-determination in research." Arctic Science 6, no. 3 (2020): 127–53. http://dx.doi.org/10.1139/as-2019-0021.

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Efforts to date have not advanced Indigenous participation, capacity building and knowledge in Arctic environmental science in Canada because Arctic environmental science has yet to acknowledge, or truly practice decolonizing research. The expanding literature on decolonizing and Indigenous research provides guidance towards these alternative research approaches, but less has been written about how you do this in practice and the potential role for non-Indigenous research partners in supporting Inuit self-determination in research. This paper describes the decolonizing methodology of a non-Indigenous researcher partner and presents a co-developed approach, called the Sikumiut model, for Inuit and non-Indigenous researchers interested in supporting Inuit self-determination. In this model the roles of Inuit and non-Indigenous research partners were redefined, with Inuit governing the research and non-Indigenous research partners training and mentoring Inuit youth to conduct the research themselves. The Sikumiut model shows how having Inuit in decision-making positions ensured Inuit data ownership, accessibility, and control over how their Inuit Qaujimajatuqangit is documented, communicated, and respected for its own scientific merit. It examines the benefits and potential to build on the existing research capacity of Inuit youth and describes the guidance and lessons learned from a non-Indigenous researcher in supporting Inuit self-determination in research. Pinasuktaujut maannamut pivaallirtittisimangimmata nunaqarqaarsimajunik ilautitauninginnik, pijunnarsivallianirmik ammalu qaujimajaujunik ukiurtartumi avatilirinikkut kiklisiniarnikkut kanata pijjutigillugu ukiurtartumi avatilirinikkut kiklisiniarnikkut ilisarsisimangimmata, uvaluunniit piliringimmata issaktausimangittunik silataanit qaujisarnirmut. Uqalimaagait issaktausimangittunit silataanit ammalu nunaqarqaarsimajut qaujisarningit piviqartittikmata tukimuagutaujunnarlutik asiagut qaujisarnikkut, kisiani titirartauqattanginnirsaukmat qanuq pilirigajarmangaata ammalu ilautitauningit nunaqarqaarsimangittut qaujisarnirmut ikajurtuilutik Inuit nangminiq qaujisaqattarnirmut. Taanna titirarsimajuq uqausiqartuq issaktausimangillutik iliqusiujumik nunaqarqaarsimangittut qaujisartiujut ammalu saqittillutik ikajurtigiiklutik pigiartittinirmik, taijaujuq sikumiut aturtanga, inungnut ammalu nunaqarqaarsimangittunut qaujisartinut pijumajunut ikajurtuilutik Inuit nangminiq qaujisarnirmut. Tavani aturtaujumi piliriaksangit Inuit ammalu nunaqarqaarsimangittut qaujisartiujut tukisinarsititaullutik, Inuit aulattillutik qaujisarnirmik ammalu nunaqarqaarsimangittut qausartit ilinniartittillutik ammalu pilimmaksaillutik makkuktunik inungnik nangminiq qaujisarunnarniarmata. Sikumiunut aturtaujuq takuksaujuq qanuq Inuit aaqiksuijiullutik Inuit pisimajiuniarlutik tinngirartaujunik, takujaujunnarningit ammalu aulatauningit qanuq inuit qaujimajatuqangit titirartaukmangaata, tusaumajjutaukmangaata ammaluikpigijaulutik kiklisiniarnikkut atuutiqarninginnik. Takunangniujuq pivaalliutaujunnartunik ammalu pirurpalliagajartunik maanna qaujisarniujumik pijunnarsiqullugit makkuktut Inuit ammalu uqausiulluni tukimuagutaujunnartut ammalu ilitausimajut nunaqarqaarsimangittunit qausartinit ikajurtuilutik inuit nangminiq qaujisarnirmut.

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Adamson, Fiona B. "Pushing the Boundaries: Can We “Decolonize” Security Studies?" Journal of Global Security Studies 5, no. 1 (2019): 129–35. http://dx.doi.org/10.1093/jogss/ogz057.

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Abstract This essay reflects on the approaches to inclusion and exclusion put forward in this special issue and suggests a more radical alternative: the project of “decolonizing” the field of security studies. Drawing on work in decolonial thought and critical security studies, I discuss systemic-level structures of inclusion and exclusion such as global racial hierarchies, imperial and colonial legacies, and North-South inequities. Such structures both shape the material reality of the global security order, and affect knowledge production in the field of security studies itself, including the definition of what is and is not viewed as a legitimate “security issue.” I conclude by asking what a “decolonized” security studies might look like.

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Bulhan, Hussein A. "Stages of Colonialism in Africa: From Occupation of Land to Occupation of Being." Journal of Social and Political Psychology 3, no. 1 (2015): 239–56. http://dx.doi.org/10.5964/jspp.v3i1.143.

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This paper draws primarily on my own scholarship, supplemented by the limited academic resources available in the “peripheries” of the world where I live and work (namely, Somali society and Darfur, Sudan), to consider the relationship between colonialism and psychology. I first consider the history of psychology in justifying and bolstering oppression and colonialism. I then consider the ongoing intersection of colonialism and psychology in the form of metacolonialism (or coloniality). I end with thoughts about decolonizing psychological science in teaching, social, and clinical practice. To decolonize psychological science, it is necessary to transform its focus from promotion of individual happiness to cultivation of collective well-being, from a concern with instinct to promotion of human needs, from prescriptions for adjustment to affordances for empowerment, from treatment of passive victims to creation of self-determining actors, and from globalizing, top-down approaches to context-sensitive, bottom-up approaches. Only then will the field realize its potential to advance Frantz Fanon’s call for humane and just social order.

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Hammer, Ricarda. "Decolonizing the Civil Sphere: The Politics of Difference, Imperial Erasures, and Theorizing from History." Sociological Theory 38, no. 2 (2020): 101–21. http://dx.doi.org/10.1177/0735275120921215.

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This article rethinks sociological approaches to difference and inclusion. It argues that civil sphere theory replicates colonial dynamics through abstracting civil codes from their role in colonial governance. Through a case study of French colonial Algeria, the article illuminates the historical co-constitution of the French Republic and the colonial subject. This imperial history explains how civil codes came about through the same social process as the domination of the colonial other. Given these entangled histories, building solidarity requires we move beyond a process of civil repair that rests on incorporation to one of civil construction, which takes account of historical wrongs and the colonial layer of meaning embedded in categories of civil discourse. Theorizing from suppressed histories allows us to question the content of the civil sphere’s classificatory system and turn our attention to a resignification of the core group in the wake of colonial histories.

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Meyer, Birgit. "What Is Religion in Africa? Relational Dynamics in an Entangled World." Journal of Religion in Africa 50, no. 1-2 (2021): 156–81. http://dx.doi.org/10.1163/15700666-12340184.

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Abstract Addressing the implications of the introduction of the concept of religion to Africa in the colonial era, this essay approaches religion from a relational angle that takes into account the connections between Africa and Europe. Much can be learned about the complexity and power dynamics of these connections by studying religion not simply in but also from Africa. Referring to historical and current materials from my research in Ghana by way of example, my concern is to show how a focus on religion can serve as a productive entry point into the longstanding relational dynamics through which Africa and Europe are entangled. This is a necessary step in decolonizing scholarly knowledge production about religion in Africa, and in religious studies at large.

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Nxumalo, Fikile, and Stacia Cedillo. "Decolonizing place in early childhood studies: Thinking with Indigenous onto-epistemologies and Black feminist geographies." Global Studies of Childhood 7, no. 2 (2017): 99–112. http://dx.doi.org/10.1177/2043610617703831.

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This article aims to center Indigenous onto-epistemologies and Black feminist geographies in considerations of place, environment, and “nature” in early childhood studies. We consider how these perspectives might enact knowledge-making that politicizes, unsettles, and (re)stories place-based studies of childhood. In particular, we are interested in possibilities for unsettling the dominance of EuroWestern knowledges in both normative and critical encounters with nature/culture and human/non-human dualisms in environmental and place-based childhood studies, particularly in working from the premise that anthropogenic vulnerabilities, anti-Blackness, and settler colonialism are intimately entangled within North American contexts. While noting the tensions between posthuman geographies, Indigenous onto-epistemologies, and Black feminist geographies, we consider how together they might enrich critical place-attuned early childhood studies. Our intent is to contribute to ongoing dialogues on the urgency of anti-racist, decolonial, and non-anthropocentric approaches within current times of environmental precarity.

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Padilla, Lillie Vivian. "Reseña: Macedo, Donaldo (Ed.) (2019). Decolonizing foreign language education: The misteaching of English and other colonial languages. Routledge." EuroAmerican Journal of Applied Linguistics and Languages 7, no. 2 (2020): 112–15. http://dx.doi.org/10.21283/2376905x.12.219.

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ES El libro reseñado considera las diferentes maneras en las que se puede descolonizar la enseñanza de lenguas extranjeras en el salón de clase. El libro incluye 11 capítulos que examinan las diferentes ramas de la enseñanza y propone sugerencias para lograr esta descolonización. Palabras clave: DESCOLONIZACIÓN, LENGUAS EXTRANJERAS, ENSEÑANZA EN The book under review presents different approaches to decolonizing foreign language education in the classroom. The book includes 11 chapters, each examining a different branch of teaching and proposing suggestions aimed at realizing decolonization. Key words: DECOLONIZATION, FOREIGN LANGUAGES, TEACHING IT Il libro recensito tratta dei diversi modi possibili per decolonizzare l’insegnamento delle lingue straniere in classe. Gli 11 capitoli che lo compongono prendono in considerazione i vari rami dell’insegnamento e danno suggerimenti per il raggiungimento della decolonizzazione. Parole chiave: DECOLONIZZAZIONE, LINGUE STRANIERE, INSEGNAMENTO

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Purtschert, Patricia. "Prolog: Mehr als ein Schlagwort." TSANTSA – Journal of the Swiss Anthropological Association 24 (May 1, 2019): 14–23. http://dx.doi.org/10.36950/tsantsa.2019.24.6887.

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The text takes as its starting point a statement recently made by the philosopher Sushila Mesquita, who expressed her concerns that "decolonial" might become another buzzword, quickly losing its radical force. This raises the question of what makes decolonizing possible as a practice that cuts across academic, activist, political and cultural elds, and that aims at transforming rather than rearranging current regimes of power. The article takes this question up with reference to novel research findings. It argues that while race constitutes a crucial category of social organization in Switzerland, its significance tends to be strongly denied. It further maintains that groundbreaking attempts to decolonize cultural and educational institutions have emerged in the past few years. However, these approaches are still marginal as well as marginalized, and need more recognition if they are to have an impact.

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Lee, Kelley, Julia Smith, and Sheryl Thompson. "Engaging Indigenous peoples in research on commercial tobacco control: a scoping review." AlterNative: An International Journal of Indigenous Peoples 16, no. 4 (2020): 332–55. http://dx.doi.org/10.1177/1177180120970941.

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Commercial tobacco products are a leading contributor to health disparities for many Indigenous peoples. Mainstream interventions developed for non-Indigenous peoples have been found less effective at addressing these disparities. Meaningful engagement is needed to develop effective measures but there are limited understandings of what engagement means in practice. We conduct a scoping review of studies self-reporting engagement with Indigenous peoples; assess their engagement against ethics guidelines concerning research involving Indigenous peoples and writings of Indigenous scholars; and draw lessons for advancing practice. We found engagement of Indigenous peoples in tobacco control research is practiced in varied ways—who conducts the research, who is engaged with, for what purpose, at what research steps, and what approaches are applied. Engagement ranges from limited to deeper commitment to research as decolonizing practice. Critical reflection along five questions can advance research practice for this purpose.

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Journal articles on the topic 'Decolonizing approaches'

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