Concept Of Colonialism Research Articles

Learning from Chernobyl: Reverse Colonialism and Feral Architectures

This article revolves around the concept of reverse colonialism and uses the fascinating example of Pripyat as a case study. Pripyat was deeply affected by the devastating Chornobyl nuclear accident in 1986. Following the disaster, the disappearance of its human inhabitants facilitated the transformation of this city into what the authors of this research refer to as anthropo-calyptic landscapes - scenarios where architectures abandoned by humans are colonized by what is known in the field of ecology as novel ecosystems. This process, which allows wild flora and fauna to conquer urban space, results in the emergence of feral architectures - abandoned buildings reclaimed by nature-. By exploring the process of reverse colonialism, the article critically delves into the concept of abiotic restoration, a conventional practice in abandoned architecture restoration projects.

Entrevista a Walter Mignolo e Catherine E. Walsh

Catherine E. Walsh (1964) had her initial experiences as an activist at the University of Massachusetts (Amherst), influencing her academic interests in pedagogy, decoloniality, and feminism. After completing her Ph.D. in Education in 1984, she worked at the University of Massachusetts in Amherst and Boston until the mid-1990s when she permanently relocated to Ecuador. Among her many activist contributions, she stands out for her work alongside Paulo Freire and the critical pedagogy network in the 1990s, bilingual education and consulting projects for indigenous communities in Ecuador, and the establishment of the Fondo Documental Afro-Andino, jointly with Afro-Ecuadorian community leader and intellectual Juan García Salazar in 2002, with whom she co-authored To Think Sowing/To Sow Thinking with Grandfather Zenon (2017). Notable among her various works are the edited volumes Decolonial Pedagogies (2013), On Decoloniality (in collaboration with Walter Mignolo, 2018), and her latest work, Rising Up, Living Up. Re-Existances, Sowings, and Decolonial Cracks (2023, Duke University Press). She recently retired as a professor and director of the Ph.D. program in Latin American Cultural Studies at the Universidad Andina Simón Bolívar (Quito, Ecuador). Walter Mignolo (1941) specialized in Semiotics and Literary Theory and has made extensive contributions to the fields of modernity and coloniality. His work prominently explores the concepts of decoloniality, global colonialism, geopolitics of knowledge, border thinking, and pluriversality. He is a central figure in the Latin American decolonial thought school, with a profound impact on global academic discourse. The author of several books translated into other languages, notable among them, in addition to On Decoloniality, co-authored with Walsh, are The Darker Side of the Renaissance: Literacy, Territoriality, and Colonization (1996), winner of the Katherine Singer Kovaks Award, The Idea of Latin America (2006), winner of the Frantz Fanon Award, and his most recent work, The Politics of Decolonial Investigations (2021). He has been working at Duke University since 1993, where he holds the distinguished title of «William H. Wannamaker» as a professor of Literature and Romance Studies. The works developed by Walsh and Mignolo are an extension of the concept of coloniality initiated by the Peruvian sociologist Aníbal Quijano, whom they consider disciples.

Employee perceptions of race and racism in an Australian hospital

BackgroundRacism contributes to health inequities faced by people of colour and marginalised groups. Despite widespread recognition of the impacts of racism, mitigating strategies and legislation have been largely unsuccessful. Research into racism in healthcare has mostly examined personal experiences of healthcare workers and patients, assuming that the definitions of racism and race are similarly understood by all. However, ethnicity and race are often conflated, and racism seen as primarily interpersonal and ahistorical. PurposeThis paper explores hospital employee understandings of racism, its impacts and how to reduce it. MethodsForty-nine staff within one Australian hospital participated in individual qualitative interviews regarding the definition, impact, and ways of reducing racism. Interviews were analysed with a reflexive thematic analytic approach using a Postcolonial framework. ResultsParticipants described racism as being experienced by marginalised groups of people in Australia. They identified that racism has detrimental effects on health and wellbeing. Not all were clear regarding what constituted racism: it was not described as an ideology created to justify colonial distribution of power and resources. Some thought that racism was individual prejudice while others noted it was also structural in nature. Participants commonly defined race as involving physical or cultural differences, suggesting that discredited historical and colonial concepts of race continue in Australian society. While many felt that education was the best way to reduce racism and its impacts, some participants noted that being educated did not necessarily change racist behaviour. ConclusionsThe lack of accurate understanding of the concept of race and racism likely contributes to the relatively poor effect of current strategies to combat racism. As an initial part of deeper systemic anti-racist reform, this research supports calls for anti-racist education to clarify the definition of racism as an ideology.

The Violence of Settler Imperialism – and Why the Concept of Coloniality Cannot Grasp It

Against a background of ongoing public and academic debate about how to best address the legacies of colonialism and slavery, there is now an ever-expanding body of International Relations (IR) literature that makes use of the concept of ‘coloniality’. Indeed, coloniality, which attempts to make sense of past and ongoing colonial oppression in global terms, seems a particularly apt concept for IR, which, after all, is interested in understanding the nature of global power. This article is critical of the way that coloniality is increasingly used in a unitary ‘catch-all’ manner to describe global colonial domination in often unspecific ways. It argues, based on an in-depth exegesis of key Latin American decolonial texts, that the way the concept has been developed makes certain colonial violence, and the resistance against it, invisible; with the violence of (global) settler colonialism being a prominent example. Using and further developing Jodi Byrd’s concepts of transit and settler imperialism, in dialogue with Latin American settler colonial literature and radical Black thought, this article aims to bring this violence to the forefront of IR debate. I will conclude by elaborating on the concrete consequences that understanding ongoing colonial violence with the help of these concepts has for thinking about decolonisation in IR. La violence de l’impérialisme colonial, et pourquoi le concept de colonialité ne peut l’appréhender

¿Qué vamos a comer?

What are specific ways performance contributes to discourses about hunger? One promising intervention is by decolonizing the relationship between food and the land. This essay examines Obsoleta (Obsolete), a multimedia happening by Colombian artistic collective Lenguajes Gastronómicos, as a force of decolonization against industrialized food, economic injustice, and extractivism. We invite readers to think of Colombia's mojojoy (an Amazonian larva) as a source of decolonial knowledge, as an indigenous food source, and as a disruptor of contemporary agribusinesses. Early in the twentieth century, the United Food Company introduced the African Oil Palm to Colombian's Pacific, setting the stage for escalating violations of territorial rights, deforestation, and ecological disasters. For the past hundred years, agribusinesses have fought the mojojoy as a pest that destroys their profitable crop. Obsoleta rebels against the colonial conception of the mojojoy as a biological pest indicating that the palm is the true invasive organism. Colombia's mojojoy is Obsoleta's protagonist. Waiters serve a meal with live mojojoys as the main dish. After fighting their disgust, guests ultimately taste the moving larva. It is a performance of entomophagy that questions colonized assumptions about food. Obsoleta's scenography performs as visual dramaturgy juxtaposing video-art sequences of agribusiness marketing strategies with videos of ultra-processed foods. Our analysis unpacks hunger as a failure of imagination about what we eat and our colonized guts. The Colombian and Mexican scholars of this essay propose a decolonial framework to understand how colonization has made Latin America hungry. Indigenous and local communities have eaten insects like the mojojoy in the Americas for millennia. Obsoleta visualizes a dramatic reimagining for the insect: the mojojoy as disruptor of contemporary industrialized food dynamics and the mojojoy as a food of the future. Although it might be an unwinnable battle for Colombia's invertebrate, it can still damage the industrial food industry by eating it from the insides and by exposing its colonial history.

Answerability in computer-assisted language learning: a critical examination of social justice research from a decolonial perspective

Abstract In this conceptual article, the author introduces decolonization as an alternative to social justice frameworks. As stakeholders in second language (L2) teaching, the author stresses decolonization as a means for L2 researchers to work against colonial practices in educational research, which negatively impact historically disenfranchised communities. Specifically, Patel’s (Patel, Leigh. 2016. Decolonizing educational research: From ownership to answerability. New York: Routledge) answerability framework is introduced as a practical method to support decolonization in L2 research. The article is made up of four main sections. The first section explains the concept of settler colonialism and highlights how it is ingrained in educational research. In the second section, the author defines decolonization and distinguishes it from the more popular social justice movement. In the third section, the author summarizes four computer-assisted language learning (CALL) papers which were featured in a recent special issue on the topic of social justice. The author then provides a critical analysis of the reviewed studies from a decolonial perspective in the fourth and final section, while also suggesting ways in which researchers and educators can re-orient their work towards decolonization.

Decolonizing Discourses of Tropicality: Militourism and Aloha ‘Āina in Kiana Davenport’s Novels

This paper contextualizes Hawai‘i as a tropical landscape submerged under the discourse of exoticism which conceals the continuing American militarism, nuclearization, and tourist-oriented development in this archipelago. Militourism, as defined by Teresia Teaiwa, argues that the perpetuation of tourism based upon the imagination of tropical paradise conceals the continuation of colonial/neocolonial exploitation of the Hawaiian Islands. Under the discourse of tropicality, nature is instrumentalized, denying the agency and subjectivity of both the environment and Hawaiian indigene positioned as the Other. Kiana Davenport’s literary imagination of Hawai‘i contextualizes this locale as a postcolonial space, a site of conflict and contestation concerning discourses of nature. Her fictions decolonize colonial conceptions of nature by construing the Kānaka epistemology of aloha ‘āina which refigures nature as an active subject. It further posits the intertwined aspects of nature, place, and culture in Indigenous epistemology. Aloha ‘āina functions as a locus of Indigenous resistance interwoven with their political resistance, ongoing struggles for reclaiming ownership of land, and eventual sovereignty.

Reclaiming heritage and citizenship: urban pre-colonial cultural heritage management and heritage grassroots organizations in Lima, Peru

The material-centered cultural heritage management approach does not contemplate ordinary people’s closeness to heritage. Even after colonial relationships ended, colonial conceptions of what constitutes heritage drove national policy choices and state interventions regarding which elements of local history and culture should be valued and preserved and which could be destroyed and abandoned. Government rejection of non-elite populations and their connections to urban heritage resulted in the irrevocable destruction of important sites and traditions. But the rise of what I term heritage grassroots organizations (HGROs) has recently begun to reassert low-income and working-class citizens’ role in the recognition and preservation of heritage. Focusing on the emergence of HGROs in Lima, Peru, this article demonstrates how colonial heritage narratives formed, persisted, and have more recently been challenged by local populations whose daily lives are affected by materialist approaches to heritage. In doing so, these citizens simultaneously claim their rights to the past and to the city.

Coloniality and Racism in the Spanish Deportation System: Exceptional Practices and Violence During Deportation to Morocco

Proponents of biopolitical approaches to migration have recently been accused of epistemological racism by those who advocate postcolonial perspectives. This article aims to contribute to the postcolonial understanding of the Spanish deportation system by focusing on its connections with racism, exception, and violence. It does so by relying on Fanon’s anti-colonial ideas, together with Mbembe’s biopolitical developments and the concept of coloniality. It analyses the deportation system as implemented in Spain and shows that it is within a legal materiality that results in racialised violence, exception and the production of death. The case of Morocco and six direct testimonies of deported nationals are studied. The analysis leads to the conclusion that the deportation system as implemented in Spain is intertwined with coloniality, exception and violence, and often produces the death of racialised groups.

Got Cultural Citizenship? A Place-Based and Socio-Historical Analysis of Postsecondary Students’ Cultural Logics and Values at a Land Grant Institution in Southern New Mexico

ABSTRACT Using data from a 2013 Student Diversity Survey, this place-based analysis examines the cultural values, beliefs, and logics of postsecondary students from an Hispanic Land Grant Institution in southern New Mexico. The analysis explores the diverse social profiles of the students in the sample and how race, gender, and class statuses shape student’s cultural logics related to educational democracy. Relying on the concepts of cultural citizenship and settler colonialism, the author imagines a post-assimilationist education trajectory that celebrates the cultural wealth of working-class, students of color, and women students as they diversify US higher education. The findings show that these postsecondary students embrace cultural logics centering on interdependence and collectivism and reject cultural logics centering on individualism and independence. The author makes a case for expanding neoliberal Diversity, Equity and Inclusion approaches in US higher education to grapple with the foundational violences of Indigenous land dispossession and ongoing settler colonialism that maintains systemic inequities and exclusions in US public education.

Italian Orientalism: Nationhood, Cosmopolitanism and the Cultural Politics of Identity by Fabrizio De Donno

Reviewed by: Italian Orientalism: Nationhood, Cosmopolitanism and the Cultural Politics of Identity by Fabrizio De Donno Alessandro Pes Italian Orientalism: Nationhood, Cosmopolitanism and the Cultural Politics of Identity. By Fabrizio De Donno. (Italian Modernities Series) Oxford: Peter Lang. x+360 pp. €52.86. ISBN 978–1–78874–018–0. How did Italian culture, from the Risorgimento to Fascism, participate in the development of the category of Orientalism? What role did the renewed interest in Indology have in the development of this category? How did the Italian perspective dialogue with European and Western Orientalism? This volume by Fabrizio De Donno tries to answer these fundamental questions in order to understand both the construction of an orientalist discourse in Italy and the transnational dynamics that have forged Orientalism in the West. Italian Orientalism investigates the Italian case to exemplify the processes that have defined the affirmation of Indology among the Western sciences in parallel with the spread of a 'certain' perception of the East which was instrumental in colonial and imperial policies. The volume is divided into two parts: a first in which the author reconstructs the reception of the Orientalist revival in Italy during the Risorgimento, and a second which traces Orientalism and Aryanism from Italian unification up to the Fascist period. In the first part, De Donno opens the discussion by focusing on how in the Italy of the Risorgimento the concept of Europeanness is redefined through the debate that sees Classicism as opposed to Orientalism. This debate is well covered in the book by the analysis of some texts representing the conflicting positions: the Manifestos by Giovanni Berchet and Ludovico Di Breme, which reflect the influences of Orientalism on the Romantic Risorgimento, and the Discorso di un italiano intorno alla poesia romantica of Giacomo Leopardi, in which the poet from Recanati responds to Di Breme by emphasizing the classical roots of the Italian tradition; he contrasts this with a Romantic nationalism strongly influenced by Orientalism, considered foreign to Italian society. This is a position which is not crystallized but which, as De Donno points out, will be modified later with the publication of the Canto notturno di un pastore errante dell'Asia, in which De Donno sees a form of hybrid poem evolving from the Neoclassical-Orientalist form, which leads back to the negative anthropology to which Antonio Prete ascribed the works of Leopardi. The second part of the volume focuses on the post-Unification period and introduces the discussion by highlighting how Italian Orientalism develops in parallel with Indology. The author reconstructs the development of the professionalization of Indology in Italy, in particular through the emergence of Florence as a driving [End Page 263] force, with the foundation in that city of the Istituto di Studi Superiori Pratici e di Perfezionamento in 1860, and the emergence of Angelo De Gubernatis as a central figure for the development of the academic discipline. De Donno subsequently pays close attention to how the concepts of race, religion, and colonialism interact in Italian Orientalism and anthropology. This part of the volume recalls De Gubernatis's effort to carry out 'the first Italian attempt to reconstruct the divine history of Europe, and Italy within it, by replacing the Bible with the Vedas' (p. 179) and highlights the criticisms that the Catholic Church made both of De Gubernatis and of other Italian orientalists who expressed comparable views. Italian Orientalism closes with a focus on the role of Orientalism in Fascist propaganda and on how the categories of nation, race, and empire reconfigured themselves in this period through the influence of Orientalist thought. In this final part of the volume De Donno points out how traces of the idea of Aryanism can be seen in the evolution of the concepts of race and nation developed by the Fascist regime. In this regard, the author recalls, among others, the work of Francesco Lorenzo Pulle, who identified Italy as the prototype of the Aryan-Mediterranean nation. Building a fascinating and detailed literary, political, and historical path, De Donno's book provides a first organic analysis of Italian Orientalism, its origins and its developments; the opening of the analysis frames these dynamics not only...

Horizontes de decolonização em marketing: uma proposta com base na crítica à colonialidade da teoria da globalização de mercados

Abstract The most recognized theories in marketing were mostly written by authors from the Global North, who were revered within the field for their ideals. Among these, one that deserves to be highlighted is Theodore Levitt, with the theory of globalization of markets, which is considered relevant to this day. However, when analyzing the theory of globalization of markets and the interpretations made about it through a decolonial perspective from Latin America, one can see how much it reproduces coloniality. Therefore, this article analyzed, from the decolonial perspective, with particular attention to the concept of coloniality of power - and its derivations, the coloniality of knowledge, and the coloniality of being - how coloniality is present in the theory of globalization of markets developed by Theodore Levitt. This theory stands for a racial asymmetry between peoples, positions itself as a superior epistemological perspective, and promotes a convergence toward ways of Being associated with the Eurocentric world. However, knowing that this is just one of the theories that make up marketing and reverberate the same colonial logic, the decolonization of marketing in Brazil is proposed. We suggest incorporating the thoughts of authors such as Lélia Gonzalez and Ailton Krenak, who critically debate issues related to globalization, capitalism, and markets. The use of subaltern knowledge outside the area is a theoretical dare necessary to construct a marketing discipline that is less asymmetrical and more consciously oriented to deal with the complexities and challenges of this context.

BEYOND PERFORMATIVE TRANSPARENCY: LESSONS LEARNED FROM THE EU CODE OF PRACTICE ON DISINFORMATION

The EU Code of Practice on Disinformation has attempted to approach the issue of disinformation through a self-regulatory model, but this has seen limited success. We analyse 1114 self-reported actions from Code signatories (Google, Meta, Microsoft, Mozilla, TikTok and Twitter) taken from 47 monthly transparency reports addressing Covid-19 related disinformation. While the transparency reports were designed to provide clear, meaningful reporting, in reality the process of assessing each platform’s disinformation actions was difficult due to repetition, vague descriptions and a lack of quality data. Platform actions were often reported using a promotional tone and some were irrelevant to COVID-19 or disinformation. We argue that the way in which we understand the role that social media platforms play in both the collection of data and the social outcomes that result from these data extraction processes needs to be questioned. Drawing upon the concept of data colonialism, we call for transparent access to data based on the idea that what platforms view as property is based on a “commercially motivated form of extraction” rather than a “naturally occurring form of social knowledge”. European debates about regulating online disinformation need to be set against a broader perspective on regulating the digital environment as a public infrastructure. Policymakers can achieve better civic and democratic outcomes by focusing on regulating the digital environment through, for example, robust competition, data portability, and interoperability rules. Such actions have the potential to break the dominance of Big Tech while incentivising better and new services for citizens.

Towards a Decolonial Approach to New Zealand’s Counter Terrorism: Afrocentric Perspectives

New Zealand’s counterterrorism approach, like that of many other postcolonial states, stems from models which continue to operationalise and legitimise colonial continuities. These models are predominantly underpinned by the events of 9/11. However, the devastating attacks in Christchurch in 2019 raised concerns about the way domestic terrorism has been conceived of by the security and intelligence communities in New Zealand. Debates have emerged on the efficacy of the Western-centric Global War on Terror (GWOT) narrative on terrorism and how it fits within the realities of New Zealand’s counter-terrorism context, given the country’s national peculiarities and colonial history. Consequently, this article explores the GWOT ideology and attempts to expose terrorism as an a historical colonial concept. The argument is thus made for epistemic reconstitution and pluriversality of knowledges in how terrorism is understood and dealt with in the New Zealand context. In so doing, the article invokes decolonial thinking by drawing parallels between New Zealand’s experience and the African colonial experience, by discussing decolonisation through the lens of Afrocentrism. Animating New Zealand’s counterterrorism experience through the prism of Afrocentrism, therefore, the argument is made that the foundation of knowledge production in counter-terrorism within New Zealand is profoundly colonial.

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Citizen, Subject, Human: For A Humanist Sociology at The End of The Eurocene

The history of humanism is intertwined with empire and racism. Many in sociology are aware of the significant contributions of Sylvia Wynter in our understanding of how modernity has shaped what it means to be human. ‘Man,’ Wynter argues, was never more that the European bourgeois man of the colonial world. Colonial conceptions of humanity have largely excluded ways of being and living that resist and refuse global empires. I argue that the differences between those who lived under state rule and those whose politics were illegible to European colonists became part of what we now think of as race. Colonists conflated the human with a certain kind of colonial subject, and later, the favored White citizen-subject and fellow colonist of an empire-state. In contemplating this journal’s title and mission for a humanist sociology, I argue that ‘society’ its 20th and 21st century articulations have often stood in for Man in the Wynterian sense. U.S. Sociology promoted ‘society’ as both an object of inquiry and a cognate for the colonial state. As such, sociology as the study of ‘society’ contained a specifically statist bent. Finally, this essay ends by offering examples of anticolonial humanist sociology that nurtures a more egalitarian genres of the human for the future.

Coloniality of anti-corruption: Whiteness, disasters, and the US anti-corruption policies in Puerto Rico

This article introduces the concept of ‘coloniality of anti-corruption’ to help situate and describe contemporary US anti-corruption policies aimed at Puerto Rico. The aim of the concept of coloniality of anti-corruption is to underscore corruption’s inextricable relationship to race, class, gender, and other colonial power relations. The article argues that US interventions with the Puerto Rican government, along with its distribution of disaster relief in the wake of Hurricane María (2017) and subsequent earthquakes (2020), are best understood against the backdrop of a long history of corruption narrative implemented by the US. This is a narrative that seeks to legitimate US’s colonial and capitalist expansion in Puerto Rico. To demonstrate this, the article explores the application of anti-corruption narratives by the Trump administration to justify its disaster relief policies for Puerto Rico. In particular, the article focuses on Trump’s tweets describing Puerto Rican politicians as ‘corrupt’ and Puerto Rico as ‘geography of fraud.’ In doing so, the article provides a theoretical account of the uses of corruption and anti-corruption discourses to justify colonial and capitalist’s global endeavors. It also illustrates how anti-corruption policies reproduce the idea of the non-white other as the corrupt subject and denotes the humanitarian consequences of such policies.

Tongan coloniality: contesting the ‘never colonized’ narrative

ABSTRACT The Kingdom of Tonga is a modern nation-state monarchy with a dominant discourse and popular narrative that claims it was ‘never colonized’ or ‘not formally colonized’ by modern foreign powers. In this article the authors argue otherwise, that Tonga was and is colonized, albeit more appropriately expressed through the concepts of coloniality within western modernity’s global paradigm. This is evident through global hegemonic forces that are animated through a local gendered and capitalist Christian nationalism. Tonga’s status is obscured, however, because Tongans are not ‘dispossessed of their land’, and Tonga is a nation that is not dominantly occupied by foreign European invaders, which are central points of contention for globally visible Indigenous peoples within settler-colonial nations. The paper draws upon critical Tongan scholarship that challenges European cultural hegemony and heteropatriarchy in national Tongan sociality to support these claims. We contend that contrary to a popular sentiment of ‘never being colonized’, Tonga’s national formation is made possible and founded within a global context of coloniality that is enacted through locals. This contestation re-interprets Tonga through and beyond coloniality’s world system, which invites radical analyses with global implications, such as re-envisioning Indigeneity.

Uma Análise Bioética das Escolas Cívico-Militares no Distrito Federal

ABSTRACT This article aims to analyze militarized schools stemming from the 2019 National Civic-Military School Program. Documentary and bibliographic research on the topic was conducted to that effect. Intervention Bioethics provides methodological tools to analyze conflicts when Public Security acquires a role in schools. The discussion instrumentalizes the concepts of Coloniality of Power and Intervention Bioethics as critical tools. Unconstitutional in nature, the militarization of schools follows a political agenda that materializes in the curtailment of rights and a threat to education. It is concluded that the militarization experience promotes an increase in violence in the school environment instead of promoting a culture of peace.

Indigenous-led conservation in the Arctic supports global conservation practices

Amid growing recognition for the role of global conservation initiatives in protecting biodiversity and mitigating climate change impacts, the interest in Indigenous-led and Indigenous-centered conservation in the circumpolar Arctic is also on the rise. Through literature and practice, Indigenous communities in the Arctic are shaping the global discourse around conservation approaches, mechanisms, and strategies, and are challenging colonial conceptions of how lands, waters, and species should be used, managed, and protected. Indigenous approaches, mechanisms, and strategies often differ from those found in the global conservation toolbox and rather focus on local priorities, Indigenous knowledge, traditional practices, sovereignty, and self-determination. Direction on how conservation should evolve and overcome challenges and related burdens is best given by Indigenous communities, scholars, organizations, and governments. Valuing Indigenous knowledge and supporting community-level initiatives, strategies, and practices comes with the benefits of understanding, forwarding, and implementing community priorities, needs, and values through attention and focus on funding, Indigenous-led research and management, and mutual mentorship. In addition to benefiting conservation itself, biodiversity research conducted within Indigenous homelands has the opportunity to serve as a model for how regional, national, and international initiatives best engage with Indigenous knowledge, conservation practice, and policy development in the Arctic and beyond.