Modernity/coloniality/decoloniality

It has almost become commonplace to state that nature and culture cannot be divided. But what does this mean in times of profit-driven intensification of technologisation? This thesis inquires into the ways in which art and theory have related to the changing relationships between nature and culture from a position of concern for ecological breakdown. More in specific, it develops a critique of the hybridist naturalisation of technologisation and its aesthetics of an ecology without nature. To environmentalists and social ecological thinkers, nature has been a pivotal concept to convey the need to limit (post-)modern techno-culture that not only produces solutions but
simultaneously continues to ignore and increase ecological hazards, injustice and harm, while narrowing the scope, space and time of possible responses. Part of this culture, this research demonstrates, art has nonetheless maintained a techno-critical sensibility. Incited by art, the thesis
historicises the backgrounded, automated, reductivist and (dis)appropriated relationships to nature. As a result, hybridism appears as an extension of the idea(l) of domination and reinvention of nature instead of its contestation. This is reflected in the Anthropocene discourse and its proposed aesthetics that discourages knowledge and active public engagement. Art and theory
disentangling nature and humans from 'the machine,' by contrast, have challenged the alleged incapacity to take responsibility, individually and collectively. Sustaining a wider, both sensitive and rational understanding eluding the merely efficient, works of art and social ecological (art)
practices present a multitude of situated and connective, regenerative and creative possibilities.

Este libro desentraña las controversias en torno a las utopías para el Otro encubiertas en la colonización de América. Investiga y sustenta cómo las polémicas de Fray Bartolomé de las Casas —posteriormente conocido como el Defensor de los indios—, y especialmente aquellas que entabló con el cronista Gonzalo Fernández de Oviedo, constituyeron sus escritos históricos. Dirigido a especialistas, académicos, estudiantes y público en general interesado en la Historia, el análisis literario y discursivo, la filosofía del Derecho y la antropología, entre otras disciplinas, este volumen analiza detenidamente la escritura de Bartolomé de las Casas. Su investigación de años concluyó que el fraile acentuó la versión arcádica de la naturaleza de las Indias, iniciada por Cristóbal Colón en sus escritos, que había descripto una relación armónica entre hombres moderados y su ambiente, y cerrada al exterior. El fraile reservó, en cambio, el modelo contrapuesto del exceso y el abuso para describir a los conquistadores, lo que reforzó una incipiente Leyenda Negra anterior acerca de la acción de España sobre sus colonias y posesiones. Junto a esto, sus escritos conformaron una visión invariable y unánime del amerindio, aunque siempre occidentalizante y cristiana, que derivaba de una determinación polémica y, sobre todo, interventora de la realidad.
Entre 1516 y 1520, Bartolomé de las Casas presentó a la Corona española varios proyectos posibles de colonización para la costa norte de lo que hoy es Sudamérica. Aunque fracasados finalmente en la realidad, estas propuestas se convirtieron en escritos trascendentes por ser de los primeros que, de manera organizada y minuciosa, planificaron una colonización basada en la convivencia pacífica en una sociedad armónica básicamente campesina. Este libro examina cómo, posteriormente, la Historia de las Indias y su versión reducida, la Brevísima relación de la destrucción de las Indias de Las Casas fueron escritos básicamente proféticos que asumieron, asimismo, una función utópica, pues anticipaban la destrucción total de los habitantes del Nuevo Mundo y de su naturaleza. Así también, advirtieron que la única solución y redención posibles para la Conquista y colonización en el continente sería el avance sobre estos pueblos con el fin de la evangelización cristiana y la transformación de sus creencias autóctonas.
https://libreriaeditorial.upc.edu.pe/library/publication/utopias-coloniales-vol-2

Este libro desentraña las controversias en torno a las utopías para el Otro encubiertas en la colonización de América. Investiga y sustenta cómo las polémicas de Gonzalo Fernández de Oviedo, Cronista oficial de Indias, y especialmente, aquellas suscitadas con el padre Bartolomé de las Casas, constituyeron su Historia general y natural de las Indias. Dirigido a especialistas, académicos, estudiantes y público en general interesado en la Historia, el análisis literario y discursivo, la filosofía del Derecho, la antropología y otras, este volumen analiza cómo la escritura de Fernández de Oviedo ha estado dirigida por el deseo de conocimiento y los preceptos de la Historia natural de Plinio el Viejo, pero también por los objetivos imperiales de la expansión colonizadora. Su magna obra conformó —discursiva y visualmente— un inventario de la abundancia americana que estaría completando al Viejo Mundo o mundo conocido. Lo que se encontraba oculto debía ser develado. Al mismo tiempo y en medio del deleite por la naturaleza americana, la escritura oviedana fijaba un espacio sentido como vicioso, quimera y perdición. La escritura sobre el conquistado en Oviedo es flexible, en tanto que estuvo orientada histórica y políticamente. Por momentos, parece ser contradictoria a los ojos de los lectores contemporáneos, aunque orientalizante casi siempre.
El que también fuera teniente gobernador de la desaparecida Santa María del Darién propuso que el caballero andante fuera el elemento civilizador deseado, integrador y ordenador de la conquista. Siguiendo una construcción imaginaria de colonización, requirió a la Corona caballeros “limpios de sangre y de linaje” y propuso una sociedad de jerarquía y verticalidad tanto entre los estamentos españoles como entre indígenas.
Lo que en este momento específico se disputaban los cronistas y funcionarios cercanos a la corte de Carlos V era el futuro del Nuevo Mundo. La Historia general y natural de Oviedo, a pesar de su amplitud y precisión en su mirada, legitimaba la soberanía imperial sobre las Indias sirviéndose y deformando los ideales del humanismo europeo. Por todo esto, este volumen que aquí presentamos analiza los desplazamientos semánticos y el uso de modelos retóricos de la escritura para referir —y criticar también a veces— la fama de algunos conquistadores, de “mártires” de la conquista, los naufragios que implicaba el viaje a las Indias y la heráldica como valor para la distinción.
https://libreriaeditorial.upc.edu.pe/library/publication/utopias-coloniales-vol-1

A educação linguística, quando abordada sob a perspectiva do letramento crítico e decolonial, transforma-se em uma ferramenta de resistência e emancipação social. Este texto analisa essas intersecções a partir da obra Quarto de Despejo, de Carolina Maria de Jesus, uma narrativa de resistência que expõe a complexidade das desigualdades sociais enfrentadas pelas populações marginalizadas no Brasil. Em uma abordagem prática, os autores relatam experiência
desenvolvida em uma escola pública periférica, na qual a leitura
da obra serviu como elemento catalisador para discussões
sobre gênero, raça e classe social. Esse processo evidenciou
que a literatura pode ser um veículo poderoso para educação
linguística, conscientização e a promoção da participação ativa
dos estudantes na esfera social. A experiência pedagógica
descrita traz a vivência local dos alunos, aliada às entrevistas
narrativas etnográficas com diversas mulheres da comunidade.
Por último, instigam a reflexão sobre a função socioeducativa
da escola, ressaltando a urgência de incorporar práticas de
letramento crítico e perspectivas decoloniais no currículo formal.

"El diálogo académico. Fundamento del ser universitario", coescrito por Gustavo A. Segura Lazcano, Carolina Caicedo Díaz, Ivett Vilchis Torres, Emmanuel Moreno Rivera y Jana Pocrnja, y publicado en 2019, sostiene que el diálogo académico es el elemento esencial de la vida universitaria. La obra, dedicada a Manuel Velázquez Mejía, visualiza la universidad como un espacio utópico y una comunidad pensante donde la docencia, investigación y extensión se fundamentan en un intercambio intelectual abierto y crítico.
Los autores explican el diálogo a través del concepto de "logos", que comprende la palabra, el pensamiento y el entendimiento colectivo, elementos indispensables para el debate de diversas ideas y el desarrollo de la autoconciencia. Se subraya que el diálogo académico debe fusionar los modos de pensamiento científico y filosófico para abordar las complejidades de la realidad. El texto critica cómo las influencias externas, como la mercantilización y la obsesión por la productividad individual, pueden erosionar la autonomía de la universidad y su capacidad para fomentar el pensamiento crítico y el compromiso social, transformándola en una mera agrupación profesional. En su lugar, el libro defiende un retorno a la vocación humanista de la universidad, asegurando que la educación preserve su carácter liberador para una sociedad más justa y digna.

This thesis examines Pabllo Vittar’s Brazilian queer performance as a mode of counter-colonial praxis, analyzing how it reconfigures regional and national legibility through structural misalignment rather than recognition and challenges dominant constructions of race, gender, sexuality, and regional identity in Brazilian popular culture. Grounded in the epistemologies of confluência, corporeidade, and território, the study moves beyond representational accounts of queer visibility to theorize performance as a structurally embedded intervention in regimes of classification. Combining archival, genealogical, and empirical methods—including fieldwork during Vittar’s 2024 Batidão Tropical tour—it analyzes how drag dissonance, genre inhabitation, and vocal indeterminacy materialize within both music videos and live performance. Drawing on Brazilian theorists such as Antônio Bispo dos Santos, Lélia Gonzalez, and Milton Santos, the thesis conceptualizes Vittar’s performance not as symbolic resistance but as a situated engagement that reorders cultural authority from within. The thesis contributes to debates in queer theory, performance studies, and Brazilian cultural analysis, foregrounding the structural tensions between recognition, violence, and regional marginalization.

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Esta tese examina a performance queer brasileira de Pabllo Vittar como uma forma de práxis contra-colonial, analisando como ela reconfigura a legibilidade regional e nacional por meio do desalinhamento estrutural em vez do reconhecimento e desafia as construções dominantes de raça, gênero, sexualidade e identidade regional na cultura popular brasileira. Fundamentado nas epistemologias de confluência, corporeidade e território, o estudo vai além de relatos representacionais de visibilidade queer para teorizar a performance como uma intervenção estruturalmente inscrita nos regimes de classificação. Combinando métodos arquivísticos, genealógicos e empíricos—including trabalho de campo durante a turnê Batidão Tropical de Vittar em 2024—analisa como a dissonância drag, a habitação de gênero e a indeterminação vocal se materializam tanto em videoclipes quanto em performances ao vivo. Dialogando com teóricos brasileiros como Antônio Bispo dos Santos, Lélia Gonzalez e Milton Santos, a tese conceitualiza a performance de Vittar não como resistência simbólica, mas como um engajamento situado que reordena a autoridade cultural a partir de dentro. A tese contribui para os debates em teoria queer, estudos da performance e análise cultural brasileira, ressaltando as tensões estruturais entre reconhecimento, violência e marginalização regional.

Fallo de tutela emitido el pasado 10 de julio por el Juzgado Cuarto Administrativo Oral del Circuito de Turbo que protege el derecho a ser consultados de cuatro comunidades negras en el trámite del licenciamiento ambiental y construcción de Puerto Antioquia —adelantado por Puerto Bahía Colombia de Urabá, S.A.—: el Consejo Comunitario Martin Luther King Esperanza 2000, el C.C. Los Mangos, el Consejo Comunitario Los Manatíes, y el C.C. Bocas de Atrato y Leoncito, habitantes del sector de los ríos León y Suriquí y la costa de la Bahía del Golfo de Urabá.

This article rereads Marx's journalism on the US Civil War as a major development in his historical materialism and theory of capitalism. Against the view that Marx regarded American chattel slavery as a holdover of precapitalist social relations (and that he disregarded the significance of slavery in social history as a result), I find in his writings on the Civil War a complex analysis of the capitalist plantation and of the agency of enslaved laborers in the revolution against it. Contextualizing Marx's wartime analysis within the longer trajectory of his work on the way to Capital, I situate his account of the American conflict within his wider attention to ecology and technology in the critique of political economy. Through his analysis of the environmental dynamics of plantation slavery and the political trajectory of the Civil War, Marx developed a materialist but non-deterministic account of the interconnection between technological change and political struggle; Marx's wider account of capitalism and its history was reshaped by the lessons of Southern plantation capitalism and its military defeat.

Dentro del campo de estudios de la comunicacion, han cobrado enorme relevancia en las ultimas decadas los aportes de lo que se estandarizo como estudios culturales. En este marco conceptual encontramos una multiplicidad de cruces disciplinarios a fin de construir nuevos objetos de estudio para abordarlos con una nueva perspectiva epistemologica y metodologica. Tal es la relevancia de estos estudios que se han institucionalizado de manera casi hegemonica en unidades academicas y centros de investigacion. Desde este ensayo se pretendera realizar un recorrido historico sobre los aportes del Centro de Estudios de las Culturas Contemporaneas de la Universidad de Birmingham para luego problematizar la existencia de los estudios culturales latinoamericanos y el devenir de nuevas perspectivas de analisis sobre la alteridad. En este caso particular, se abordara la critica poscolonial y la critica decolonial.

Resumo: Em nosso artigo, buscamos mostrar como a concepção hegemônica da filosofia e de sua história, a saber, aquela segundo a qual a filosofia só teria surgido na Grécia e seria exclusivamente ocidental, é baseada, fundamentalmente, em duas ignorâncias: uma ignorância do outro e uma ignorância de si. Em relação à ignorância do outro, buscamos mostrar como aqueles que defendem a concepção hegemônica de filosofia não se baseiam em nenhum estudo acadêmico rigoroso de tradições não-ocidentais, fazendo afirmações sobre a diferença delas em relação à "filosofia ocidental" que são ancoradas em uma compreensão de senso comum sobre elas e em uma leitura inexistente ou extremamente superficial da produção intelectual dessas culturas. Em relação à ignorância sobre si mesmo, buscamos mostrar como aqueles que defendem a concepção hegemônica da filosofia e de sua história tratam essa concepção como uma espécie de "verdade eterna" sobre a filosofia, ignorando que essa concepção surge e se consolida em um momento histórico bastante preciso e recente, de modo que não retrata fielmente como a própria filosofia "ocidental" compreendeu e concebeu a si mesma e à filosofia ao longo da história. Assim, buscamos mostrar que as principais razões para a concepção hegemônica da filosofia ter se consolidado são de ordem ideológica, e não em razão de algum suposto rigor histórico que ela demonstraria, já que, muito pelo contrário, tal rigor lhe falta inteiramente. Desse modo, esperamos estabelecer que faz-se urgente a necessidade de conduzir o debate sobre a filosofia e sua história de modo academicamente sério e rigoroso, não apoiado em percepções imprecisas e de senso comum sobre tradições não-ocidentais, assim como sobre a própria tradição filosófica "ocidental".

K.C. Kali emerges as a significant figure in the history of Kerala's social reform movements, particularly for her pivotal role in the struggle against untouchability and caste discrimination. While figures like P.C. Kurumba are often highlighted, Kali's leadership and unwavering commitment to the rights of the Pulaya community were equally crucial in shaping the trajectory of the Kerala Renaissance. Her activism, rooted in her lived experience of oppression, made her a powerful voice for civil liberties and dignity for all.

O �lósofo Álvaro Vieira Pinto foi um polímata. Formouse em Medicina, posteriormente em Matemática e Física, e obteve o título de doutor em História da Filoso�a ao defender a tese intitulada Ensaio sobre a Dinâmica na Cosmologia de Platão. Seu nome ganhou visibilidade na década de 1950, quando integrou o Instituto Superior de Estudos Brasileiros (ISEB), ao lado de outros intelectuais, dedicando-se à compreensão complexa da realidade brasileira. A importância atual da categoria de nacionalidade pensada pelo filósofo... ...

The editorial for the special edition of the Heythrop Journal, "The Church and 'Gender Theory': Theory, Rhetoric, Practice".

This comments on the papers, situating them within the wider literature around Catholicism and transness, in the process bridging theological and secular work in trans studies, identifying key questions and suggesting further avenues for research. In this way, it should be of interest to anyone interested in this topic more broadly, as well as the contents and significance of the journal edition itself.

Let me start with a tale. Johan and Arturo are neighbours who share nearly everything: language, community, even the same street address. Yet they inhabit fundamentally different moral universes. One believes in human dignity, the other rejects it entirely. Arturo discovered the Marquis de Sade in late adolescence, devouring Juliette and The 120 Days of Sodom. He embraced the Sadean libertine doctrine that humans exist only for an other's pleasure and possesses no intrinsic worth. Delbène's maxim is his creed: "Pray avail me of that part of your body which is capable of giving me a moment's satisfaction, and, if you are so inclined, amuse yourself with whatever part of mine may be agreeable to you." Monthly, or when opportunity allows, Arturo hunts human prey. He drugs his victims, transports them to an abandoned factory, and subjects them to elaborate tortures. His deepest pleasure lies in inflicting savage pain. He would grant his victims eternal life if he could to ensure their everlasting suffering. Johan represents the moral antithesis. The accidental death of another would destroy him with guilt. He cannot fathom intentional harm, viewing Arturo not as truly human and as someone requiring imprisonment or psychiatric care. Even then, Johan's compassion extends to his moral opposite. He would seek Arturo's rehabilitation, not revenge. He'd never wish on him the cruelties Arturo inflicts on others. From Arturo's perspective, Johan's guilt, compassion, and "herd morality" represent precisely the weakness that superior beings must overcome. He envisions a transformed humanity: individual, unique, cold, implacable, infinitely cruel yet brimming with life.

Literacy scholars have pointed out the neoliberal co-opting of literacy and language learning, specially when English is often promoted as the language of progress by the English language teaching industry and educational policies worldwide. This utilitarian discourse on English language learning has been passively accepted and reinforced by governments, policy makers, educators, and society in general. Such positioning not only furthers neoliberal values of competition and individualism, but also perpetuates Western ideas of development that have proven to be detrimental for our planet. Scholars in the field of Education have acknowledged the necessity of prioritizing indigenous epistemologies to transform education. Thus, in this article I introduce the 'Pluriversal literacies', a decolonial framework which conceptualizes literacies as relational, landbased, and multisentient practices, such as weaving plants, constructed within communities and their territories. I argue that this framework may facilitate the transformation of English language teaching, especially in foreign language contexts, by centering and valuing the knowledges, cultures, and literacies of non-dominant learners.

This two-section article and interview with Jesús Hilario-Reyes, a queer, non-binary, Afro-Caribbean artist, explores their artwork to connect trans new media histories to contemporary trans Chicanx scholarship via recent notions on "glitch" and "stitch." The introduction connects Hilario-Reyes's uprootedness to trans thoughts on "the cut" and trans Chicanx scholar Francisco Galarte's concept of "Brown transfiguration." In Section One, Hilario-Reyes discusses their new media practices in relation to land, water, displacement, and diasporic disembodiment. The interview in Section One reveals their experiences with migration, as they reflect on their 3D animated work about Puerto Rico's post-Hurricane Maria flooding, and their role as a DJ creating queer Black space. Section Two delves deeper into their 3D art and music as a healing response to displacement, mourning, and "destierro" (being ripped from one's homeland). Hilario-Reyes's creativity, expressed through 3D animations, performance, and sound, becomes an embodied and worldbuilding practice infused with resistance and queer Black sovereignty. Their perspectives on "glitch, love, and storms" offer adjacent strategies to resistance optics, addressing the visibility/invisibility dynamics inherent in transphobia and white supremacy. Their understanding of climate change's white supremacist root cause affecting Puerto Rico leads to a transformation of the disembodying effects of systemic violence through trans and Black-informed gestures. Through Hilario-Reyes's 3D animations and video games, the article connects their work to larger trans scholarship, new media, and trans video game histories. Embodying non-binary and Afro-Caribbean thought, Hilario-Reyes re-engages the body, love, humanness, and their multiple possible selves, turning systemic violence's cataclysmic failures into trans and Afro-Caribbean liberation.

Vagbhatananda  emerged as a revolutionary intellectual leader who uniquely blended Advaita Vedanta philosophy with rationalist social reform during Kerala's Renaissance. Founding the Atmavidya Sangham in 1917, he challenged caste-based oppression and religious superstition through the principle that all souls are inherently one. His organization promoted rationalism, self-respect, and inter-caste unity while establishing schools and ashrams for marginalized communities. Through his journal "Sivayogi" and writings like "Adhyatma Yudham," he systematically critiqued orthodoxy and casteism. Vagbhatananda taught followers to question authority and seek truth through reason rather than blind faith, creating an intellectual foundation for Kerala's secular and progressive political movements.

of an archway of the Lotus Mahal in Hampi, a palace built in the 16th century during the reign of King Krishnadevaraya of the Vijayanagara Empire (1336-1646). The palace is a part of the Zenana Enclosure, which was a secluded area for royal women, and showcases Hindu and Islamic designs in its syncretic style. Photo by Akshay Kulkarni Unsplash.com

Chattambi Swamikal, born Kunjan Pillai, was a philosopher, Sanskrit scholar, and social reformer who challenged caste hierarchy and ritualistic orthodoxy in Kerala. Influenced by Advaita Vedanta and mentors like Thykadu Ayya, he dismantled Brahminical claims to exclusive religious authority through works like Vedadhikara Niroopanam and Pracheena Malayalam. Advocating temple entry, universal spiritual rights, and simple, rational worship, he promoted inclusivity, ahimsa, and interfaith harmony. Though he founded no formal movement, his intellectual critique empowered reformers, notably Sree Narayana Guru. Swamikal’s blend of spiritual depth and social activism positioned him as a key architect of Kerala’s renaissance, inspiring equality, rationality, and justice.

Ayya Vaikunda Swamikal , born Muthukutty, was a pioneering social reformer and spiritual leader in Travancore who challenged caste oppression, state injustice, and colonial exploitation. Rooted in a vision of equality—“Oru Kulam, Oru Ulagam” (One Clan, One World)—he founded the Samathwa Samajam, initiated inter-caste dining, opened public wells, reformed dress codes, and promoted inclusive worship spaces. His teachings evolved into the Ayyavazhi faith, offering marginalized communities a spiritual and social identity. By confronting entrenched power structures and inspiring self-respect, Vaikunda Swamikal laid the foundation for Kerala’s later social renaissance, proving that spiritual awakening and social justice are inseparable forces for change.

Thykadu Ayya, revered as the “Guru of Gurus,” was a spiritual master, yogi, and social reformer whose quiet yet profound influence shaped Kerala’s social renaissance. Rooted in Advaita Vedanta, he championed equality through his universalist dictum, “One Caste, One Religion, One God,” rejecting caste barriers and advocating inter-caste dining, rational spirituality, and self-respect. As mentor to leaders like Sree Narayana Guru, Chattambi Swamikal, and Ayyankali, Ayya fostered an inclusive intellectual and spiritual space that inspired transformative social change. Balancing public service and spiritual leadership, his legacy endures as a model of integrating enlightenment with social responsibility for a just society.

Neste texto ensaístico eu mobilizo leituras das obras anticoloniais de Frantz Fanon, Denise Ferreira da Silva e Jota Mombaça, para reflexir sobre a existência negra, e a racialidade e a colonialidade como estruturantes da saúde pública brasileira, alertando, conforme tais intelectuais, sobre a necessidade de descolonização.

that either remain apolitical and ahistorical, or overemphasizes the structural causes, while bypassing the ontological roots of the present-day socioecological violence and destruction. It challenges the technocratic and structuralist tendencies that either reduce transformation to policy tweaks, or to social movements and activism.This volume reclaims socioecological transformations as a radical, justice-centred theory-praxis. By connecting the structural and the ontological roots of the colonial-racial-capitalist system of oppression, the book exposes how materialist-dualist ontology and associated worldviews uphold hierarchies of worth, which in turn serve and uphold the colonial-racial-capitalist system of oppression. In doing so, it widens the spectrum of viable responses to include in addition to social movements and activism, those that unsettle the ontological bases of our socioecological calamities—the human exceptionalism and the illusion of separation. The fifteen chapters span diverse geographies, struggles, and approaches, weaving together onto-epistemic inquiry with grounded transformative practices, movements and action. The contributions share the common focus on justice as both motivation and a guiding principle for transformations. The book calls for transformation where being, knowing, and doing are reimagined in relational, life-affirming terms.A vital resource for students, academics, activists inspired by political ecology, feminist studies, decolonial and relational approaches, social movements, and transformations, but also practitioners and policy actors seeking to engage transformation beyond surface-level solutions. Socioecological Transformations invites readers to embrace complexity, plurality, along the paradoxes that transformations entail, while building solidarities across polarized strategies, ontologies and worldviews.

O pensamento decolonial exige da/do pesquisadora/pesquisador ações/práticas que vão  além de denúncias realizadas quanto aos passos colonialistas no campo da cultura, da  política ou da educação. Ele assume e propõe a superação das colonialidades – do poder,
do ser e do saber –, sobretudo ao compreendermos a colonialidade/modernidade enquanto  padrão que homogeneíza, classifica, exclui e marginaliza populações/povos que não
assumem/integram a lógica euro-USA-cêntrica. A presente pesquisa objetivou  problematizar, a partir da perspectiva teórico-político da decolonialidade, o material didático
utilizado nas escolas públicas de ensino médio no Amazonas (Caderno Pedagógico
Interculturalidade e Diversidade Amazônica e o Acerta Mais Enem), identificando a
presença-ausência da discussão e da problematização das temáticas indígenas. O estudo
foi de natureza qualitativa em diálogo com o método histórico-crítico e fundamentado,
teoricamente, na decolonialidade. Os tipos de pesquisa foram: a bibliográfica e a
documental. Os constructos teóricos se articularam a proposta teórico-política decolonial e
as discussões relativas as demandas dos povos originários e, também, aos escritos de
Anibal Quijano (2002a, 2002b, 2005a, 2005b, 2007, 2009), Catherine Walsh (2008, 2012a,
2012b, 2008, 2009), Walter Mignolo (2005, 2017), Henrique Dussel (1995), Ailton Krenak
(2019a, 2019b, 2020a, 2020b), Gersem Baniwa (2006), entre outras/outros.
Compreendemos que a decolonialidade fomenta/assume iniciativas, práticas,
procedimentos e/ou condutas que se posicionam frente às colonialidades enquanto uma  das formas possíveis para existir/resistir  aos movimentos/tentativas de uniformização/hierarquização/classificação/invisibilização das/dos diferentes, ou melhor,  luta/transgrede contra os modelos social, político, étnico, econômico e culturais que não respeitam/compreendem/aceitam outros contextos e especificidades. Os achados de  pesquisa apontaram que o Caderno Pedagógico Interculturalidade e Diversidade  Amazônica e a coletânea Acerta Mais Enem, assumem discursos que  promovem/perpetuam a visão homogênea/única da região amazônica, pois não incluiu as  suas diversidades, diferenças, histórias e corpos-existências, questões que ratificam, existir  nesses contextos/materiais didáticos, a ausência da problematização das demandas, das  lutas e das reivindicações relacionadas aos povos e as populações indígenas.

This article seeks to explore an alternative agenda for theorizing about legal and political principles and institutions from an internationalist perspective. It aims at creating reasonably comprehensive overviews of such phenomena as decisive legal transformation and political change taking place across borders, while emphasizing the need for international political organisationemerging from the encounter (at times, "missed" encounter or mismatch) between peoples in movement and the normative principles of their actions-as the basis for creativity in law and politics, in economics as well as history. In this respect, the article finds inspiration among the historical critiques of the "stages of growth" and modernization theories that developed in conversation with

The current debates about the politization of art often suffer from the fact that we take for granted what we understand by politics. I would like to take the controversies about the political in Luigi Nono's music as an opportunity to reflect on the meaning of this peculiar category. I would like to differentiate first between three paradigmatic conceptions of the political in order to, secondly, examine the political content of Nono's overtly political music from the 60s and 70s. The assumption that guides me is that the political content articulated in Nono's works is linked to the idea of the political transcending itself.

Аннотация В статье публикуется два письма Н. М. Чернавского (1872-1940) выдающемуся отечественному тюркологу А. Н. Самойловичу (1880-1938), написанные в декабре 1928 и январе 1929 г., которые касаются обстоятельств работы Чернавского над переводом на русский язык поэмы Суфи Аллаяра (1644-1721).

Despite significant educational reforms by post-apartheid South Africa aimed at democratising and decolonising its education system, a concerning exclusion persists: Black intellectuals, particularly the 1950s Drum generation and their contributions to the liberation struggle, remain marginalised within the knowledge base of the post-apartheid school history curriculum. Using epistemic coloniality and epistemic disobedience as the first aspects of our theoretical framing, we investigated this peripheralisation. Additionally, we also used historical significance and epistemic pluriversality to frame our argument for Peripheralisation of some histories in the school history curriculum in the postapartheid South Africa: The case study of the 1950s Drum generation and their contributions to the liberation struggle

Ahmed Al-Nawas’s article, published in the New Narratives Reader (2018), edited by Katarina Jungar, Thulile Gamedze, and Dahlia El Broul, critically explores the Finnish children’s literature canon, focusing on how racialized and exclusionary narratives shape the reading experiences of children of color. Using a decolonial and improvisational approach, Al-Nawas reflects on his personal navigation of these texts alongside his daughter, highlighting the challenges of confronting embedded racism within seemingly innocent cultural materials.

The New Narratives Reader, emerging from a collaborative research and art project in Finland, brings together diverse voices to challenge racializing structures in children’s culture through creative, educational, and activist practices. Al-Nawas’s contribution aligns with the reader’s broader aim to rethink dominant narratives and foster spaces for counter-storytelling and inclusive pedagogy.

The project began when a group of parents, including Marika Elmeranta, Camilla Hellberg, Katarina Jungar, Amina Maluka, and Faith Mkwesha, came together to address racism directed at their children in the public sphere in Finland. The significance of these experiences and the group's collective knowledge became apparent, necessitating a means of sharing it. Our work within the group, as we contemplated how to convey these stories to the public, directed us toward the importance of adopting a decolonial framework for our thinking. Our primary objective was to harness emancipatory knowledge, allowing experiences, art, theory, and politics to converge and create spaces that enable new possibilities. 10 New Narratives Reader Context system that is improvised along the way. She discusses "reacting to whatever the cisheteronormative imperialist capitalist patriarchy's curricular strategy throws us. . . all the while nurturing [her child's] seed of curiosity." Ahmed Al-Nawas' focus isn't on the Finnish school curriculum. Instead, he examines the children's literature canon within the Finnish context. Similarly to Baijukya, he questions how to navigate the racist undertones in the books he and his daughter are reading. Ultimately, Ahmed opts for an unexpected improvisational approach. Much Like Baijukya and Al-Nawas, this publication embarks on a journey of curiosity, navigating our desire for a landscape of new (or newly recorded) narratives through art, storytelling, writing, filmmaking, photography, graffiti, activism, and research. Mona Eid introduces the Ruskeat Tytöt (Brown Girls) LIT Academy, a writing academy where the short stories by Arda Salaniemi, Adile Sevimli, and Fiona Elone, featured in this publication, were conceived. She underscores the necessity for more stories that veer away from the exoticisation, marginalization, and othering of brown girls and other racialized and queered people. She explains that one of the key ideas behind the Ruskeat Tytöt writing academy is to center themselves and amplify underrepresented stories. Adrian Perera elaborates on his writing from a somewhat different perspective. He views the idea of his novel being co-opted for a particular cause as bothersome, as it impedes his ability to truly understand the characters themselves. He asserts, "I actively had to suppress finding out what was going on in the world in order to write what was happening in the book, rather than to write what was happening in reality.

This article explores the diplomatic mission of ambassador Muḥammad b. ʿAbd al-Wahāb al-Ghassānī (d. 1707) to seventeenth-century Spain, as detailed in his account The Journey of the Minister to Ransom the Captive (1690-1691), focusing on two pertinent dimensions. First, it aspires to read his use of Ibn Khaldūn's philosophy of history to fathom Spanish modernity, as a decolonial attempt to utilize local Islamicate epistemology in the face of an engulfing modernity whose beginning was marked by the expulsion of his ancestors from Islamic Spain (1609). Second, it underscores the burgeoning of Islamicate diplomatic ethics which were dislodged from the secular formation of diplomacy in its early modern Western conception. In light of these two arguments, this study aspires to showcase the decolonial significance of the period 1492-1609 to the study of the Islamic Maghreb, particularly as it is premised upon confronting unprobed historical presuppositions about the paradigm of decline in the writing of Islamic cultural history.

Khaldunian Afterlives: An Early Modern Decolonial Critique of Modernity from the Islamic Maghreb
Alhamdulillah, happy to share my latest article in Medieval Encounters (Brill), which uncovers a remarkable moment in the afterlives of Ibn Khaldūn’s thought: the 17th-century Moroccan ambassador Muḥammad b. ʿAbd al-Wahāb al-Ghassānī’s diplomatic mission to Spain. In his 1690–1691 travel account, al-Ghassānī turns Ibn Khaldūn’s core concepts (ʿaṣabiyyah, sedentariness, and the urban–rural dialectic) onto the heart of European empire, diagnosing Spain’s opulence, colonial wealth, and social decay through a distinctly Maghrebi-Islamic lens. This is a rare reversal of the Khaldunian gaze—directed not toward Muslim polities, but toward Euro-modernity itself, resulting in an early modern decolonial critique from the Maghreb. I also highlight al-Ghassānī’s rich Islamicate diplomatic ethics, which operated outside the secular Westphalian model of diplomacy, offering an ethico-epistemic vision of Islamic diplomatic praxis.
This is the second article in a series which explores the ethico-epistemic foundations of diplomatic thought in the early modern Islamic Maghreb.

This article examines the Jewish experience in French colonial Algeria through a 1934 text by Rabbi Yosef Messas. Written during his tenure in Tlemcen, the text offers a rare, first-hand account of how colonial structures disrupted the temporal and spatial fabric of traditional Maghrebi Jewish life. Additionally, the paper delves into the convergences and divergences between the experiences of Muslims and Jews under French colonialism. Through Messas's text, this paper contributes to reshaping narratives surrounding native Jews' interactions with colonial policies, fostering a deeper understanding of colonialism's intricate effects. It also identifies instances where sociological minority groups, such as Jews and women, intersect. Ultimately, the paper portrays Algerian Jews as both colonized and peripheral within the society shaped by colonial forces, a status shaped by distinct colonial encounters and varying social positions.

Bolivia is a culturally diverse and complex country (Zavaleta 1990 [1967]; Tapia 2002; Silvia Rivera 2010), heir to a colonial past that generated asymmetries and inequalities. Although the territories of present-day Bolivia gained independence from the colonial system in 1825 with the founding of the Republic of Bolivia, the system of “pongos”, which was an Indigenous servitude towards Spaniards and criollos, and their institutions continued until 1952 (Choque Canqui, 1997). Furthermore, the legacies of the colonial past have continued to influence the sociocultural dynamics until today, manifesting themselves in acts of racism, discrimination, intolerance, and exclusion among inhabitants with different cultures. In this context, the relationship between art and its connection to the ruling class that governs the country and the policies of representation towards Indigenous peoples by the ruling elite has changed. In the 19th century, there was a negation, invisibility, and omission of the Indigenous by the art of the ruling class. However, currently, representation of power is given through the Indigenous, which we find in the current government. The ruling class or the political elite is understood as “that group of individuals who occupy formal positions of authority at the head of an organization or institution, social and/or state” (Servetto, 2006: 139).

Examining two sets of protests by the Economic Freedom Fighters (EFF) between 2018 and 2021 that reflect on the persistent problem of racism in post-apartheid South Af rica, this article teases out the operations of Black rage within the EFF and on the Black body more broadly. It applies affect as theory and method to understand the party’s rage on the manifestation of racism as simultaneously an expression of what I call ‘misguided black rage’ and as an expression of self-love. I argue that since its  formation  in  2013,  the  EFF,  amongst  others,  has  been  looking  at  racism  and  white-owned  South  Af rica  media  as  the  objects  of  its  rage.  It  must  be  said,  however,  that  the  EFF’s  rage  has  been  about  more  than  racism  and  white  media  ownership  as  exemplified  by  the  party’s  powerful  rage  directed  against  former  President  Jacob  Zuma  through  its  campaign  “Bring  Back  the  Money”.  Consequently,  this article theorises the EFF through Black rage, the lens of affect. In her song, Black Rage, Lauren Hill says Black Rage can manifest itself in many forms. Listening to her song is a poignant reminder of the politics of Black rage. This article shows that Black rage in the EFF can be retrogressive and advances violence towards journalists and sexism and misogyny specifically towards women journalists. On the other hand, rage in the party can be perceived as progressive in challenging discriminatory practices such as ways in which black women hair is depicted.
Keywords: EFF, Black rage, double consciousness, misguided black rage, self-love, potentiated Black rage

Anwar Frangi’s Democracy of History, first formulated in 1995 and developed through oral seminars and unpublished writings into the 2020s, remains one of the most visionary contributions to political and historical thought in the late twentieth and early twenty-first centuries. Its core principle, that governance is proportional to a community’s participation in the development of thought, has sparked reconfigurations across multiple disciplines, including political theory, constitutional studies, historiography, and decolonial philosophy. While the full extent of Frangi’s influence has yet to be documented, his impact is increasingly visible in critical scholarship and experimental political practice.

Disclaimer This work is published with the full authorization and endorsement of Professor Anwar Frangi. It faithfully extends his original framework from Democracy of History (1995), particularly the concept of Noetic Justice, and reflects years of collective engagement with his Oral Summer Groupal Seminars (OSGS, 1998-present). All OSGS quotations are transcribed by Dr. Anwar Frangi and cited with session dates.

Resumo: O presente artigo visa apresentar os principais conceitos e elementos da série Aproximações de si: visualidades afro-brasileira, apresentada em 2020-2022, por meio de uma exposição virtual. O estudo trata da cultura afro-brasileira, apresentada por referenciais fotográficos do século XIX, junto a dispositivos fotográficos. Visando entender de que modo (des)cubro-me através dos moldes que a poética evoca em mim, partindo das crises identitárias ao se entender como uma pessoa negra no Brasil. Este estudo se desenvolveu a partir de experimentações com câmeras fotográficas digitais, técnicas expandidas em gravura, tecendo conexões entre processos pessoais e artísticos por meio da busca por (des)cobrir e ressignificar o olhar sobre si a partir da relação com visualidade afro-brasileira. Com isso, a pesquisa permite o confronto entre passado e presente por meio da justaposição de visualidades de fotografias do século XIX e discorre sobre as origens das narrativas afro-brasileiras que contam a história da população negra por outra perspectiva.

This Introduction to Volume One of  lays out the aims, methods, and spirit of the three-volume project of Decolonial Reconstellations, followed by an overview of the chapters in this volume.  The editors define the project’s key concepts, particularly the frameworks of deep time and deep place; and they describe the collaborative practices and long-historical, interdisciplinary, intersectional methods that shape the chapters’ contributions to decolonial thought. The Introduction emphasizes that, by de-linking from eurocentric concepts and from temporalities of modern and pre-modern, while also eschewing colonially imposed divisions among peoples and regions, these chapters open new horizons for decolonial understanding and analysis. As the editors conclude, the combined contributions of differently positioned scholars from Indigenous and non-Indigenous communities, and from southern eastern, northern, and western hemispheres, allow the chapters to: broaden the double decolonial project of critique and re-envisioning; deepen feminist-intersectional analyses of world history; and build solidarities across positionalities, within and beyond the academy.

The understanding and use of the term tribe has been central to the understanding of African politics for the last century and half. The hegemonic understanding comes from a period in which African societies were seen to be outside history since Europeans in their view did not see African societies for the most part with structures that they thought were comparable to their own. I am interested in examining the idea of identity in African nations and particularly ethnic identity and its relationship to politics and "development". Despite a robust critical literature at least in Politics, and a shift in naming identity from tribe to ethnic group the underlying understanding of African ethnic groups is still infused with the understanding that came with the term tribe. In this chapter I will explore how this perception of identity has persisted by providing a political economy of ethnic identity (re)creation and how this in turn has shaped African economies and polities and contributed in part to some of the dysfunctionality of African states and constitutional making. I explore this in the hope that in understanding what might be the Gordian knot of African polities we can imagine new possibilities.

L'article fait l’examen critique des « leçons d’écologie » et d'architecture face aux défis climatiques, données par la 3e édition de la Bap! Île-de-France, la Biennale d’architecture et de paysage qui se tient à Versailles, jusqu’au 13 juillet 2025, sur le thème de « La ville vivante ».

ইউরোপীয় জ্ঞানকাণ্ডে কোন  প্রক্রিয়ায় কর্তাসত্তার উন্মেষ  ঘটেছিল, এই প্রবন্ধে তার আংশিক ও সংক্ষিপ্ত সিলসিলা চিহ্নিত করা হয়েছে। দেখানো হয়েছে, কর্তা চরিত্রগতভাবেই নাকচ-কার্যক্রমের  অংশ এবং এর অনিবার্য পরিণাম জগতের উপর মানুষের একচ্ছত্র আধিপত্য।

A presente discussão propõe analisar o lugar da arte no âmbito da esfera pública contemporânea a partir da diluição e do deslocamento do objeto para o campo da experiência estética. Transitar entre a autonomia e a instrumentalização parece ser um dos dilemas enfrentados pela arte que incide em dinâmicas sociais, práticas contemporâneas derivadas da arte pública e suas recentes hibridações. Contos de perguntas podem iluminar um debate sobre as práticas críticas como campos de ação processual e colaborativa, buscando renovar formas de comunicação, apropriação, interação e persistência. Pretende-se investigar os modos de fazer artes artísticas compartilhadas na rede, os processos de transformação no território deles, decorrentes e implicações políticas no tecido social. No caso dos museus do Território situados na cidade do Rio de Janeiro como parte de uma experiência a / r / tográfica (IRWIN, 2005), se estabelece uma plataforma de ação, reflexão e análise sobre práticas artísticas como processos de escritura criativa co-elaborativa junto com os Museus do Território situados na cidade do Rio de Janeiro como parte de uma experiência a / r / como mediação cultural e ativação de territórios. Concebida como um museu difuso, nómada e temporal em diálogo com o conceito de Geopoética dos Sentidos (AMARAL, 2015), a plataforma de práticas artísticas problematiza e evidencia outros patrimônios, operando como dispositivo de memória contra o “desperdício de la experiência” (SANTOS, 2010), com base em uma poética do Sul.

Um campo interrompido por conta de uma gravidez; a atenção que passa a se dirigir ao tempo em que a mãe sustenta sua cria no peito; o projeto de pesquisa que se modifica por conta do calendário  escolar;  os  livros que  são  lidos  aos  poucos;  os  textos  que  são escritos  nas madrugadas, enquanto o bebê dorme. Rotineira, a prática do cuidado, sem dúvida, impacta no reconhecimento  e  na  análise  da  alteridade  e  de como  ela  se  configura,  objetivo  basilar  das pesquisas  que  realizamos no  campo  antropológico.  Ainda,  o  cuidado  incide  em  outras dimensões  do  trabalho  da  antropóloga  dentro  e  fora  das  universidades,  e  mesmo  na  nossa possibilidade  de  acessá-la. Propor  o  cuidado  como  centro  do  trabalho  em  antropologia  é, simultaneamente,  uma tarefa de denúncia  e  um  horizonte  utópico.  Trata-se  de  um  movimento  que reinsere  as  contingências  das  nossas  próprias  vidas  no  universo  das  nossas  pesquisas, considerando-as,  ainda  assim,  em  suas  potências - e  não  enquanto  variações  deficitárias  de projetos imaginados a partir de repertórios marcados pela patriarcalidade e a colonialidade do cuidado.

En el año 1883, Domingo Faustino Sarmiento publica Conflicto y armonía de las razas en América.  Nuestro trabajo se posiciona en ubicar a este texto, el último libro escrito por Sarmiento, dentro de los parámetros del conocimiento eurocentrado, central en la construcción del conocimiento de las Ciencias Sociales y Humanas en la segunda modernidad. A partir de ello, el análisis se centra en comprender cómo se articula la representación del otro en tanto primitivo, bárbaro, el negro a ser civilizado, especialmente en cómo se articula una interpretación del África antigua, particularmente para el Egipto antiguo, con las pueblos que habitaban el continente americano antes de Colón. Además, analizamos las interpretaciones de Sarmiento — en diálogo con intelectuales de su época— en relación a la construcción de un saber científico sobre la sociedad faraónica. Sarmiento, como proponemos, se adecua a la construcción de un tiempo cronológico que remite al origen  desde una concepción romanticista de la Historia: ¿cómo se interpreta el pasado africano? ¿Qué lugar ocupa la historia (antigua) de África dentro de la narrativa historicista sarmientina? ¿Cómo dialoga con otras interpretaciones sobre la historia antigua? son algunas de las preguntas que guían el presente trabajo.