This article examines the geopolitical struggle for hegemony in artificial intelligence (AI) as a power infrastructure that reshapes global dynamics of sovereignty, knowledge production, and subjectivity. Grounded in a critical framework, it analyzes the competing sociotechnical models — U.S. surveillance capitalism and China’s state-led algorithmic governance — and their asymmetric impacts on the Global South. Methodologically, it integrates political economy of communication, decolonial studies, and sociology of technology to reveal how AI operates as a mechanism of digital coloniality, data extractivism, and epistemic domination. Findings indicate that despite institutional differences, both models reproduce colonial logics, positioning the Global South as a data supplier, technology consumer, and experimental territory. The study concludes that AI is not merely a technological tool but a contested civilizational project, requiring the inclusion of peripheral epistemologies and insurgent counter-regulations.

ABSTRACT Inspired by decolonial studies, this paper explores how Eurocentric coloniality shapes marketing management practices and, in turn, how these practices enact colonial ontologies within the cultural space of Brazilian football. Drawing on an ethnographic study of a major Brazilian football club, we demonstrate that marketing management was introduced into football administration as a Eurocentric reference of modernity. By colonizing managers, marketing practices and discourses engineer a symbolic and material apparatus that positions subjects within a colonial matrix of power. This apparatus operates by establishing three interconnected colonial ontological conditions: spatial-material, behavioral, and rational. These conditions work to colonize supporters’ imaginaries, bodies, and rationalities, hierarchizing local supporting culture, its materiality, and its subjects as an inferior “other” in relation to imagined Eurocentric modernity. Our conclusions expand decolonial marketing studies by revealing the specific colonial ontological conditions produced and enacted by marketing management, culminating in the coloniality of being.

This article sets a conceptual framework for cultural disability studies in Latin America, devising a journey that encompasses three moments: social studies, critical studies, and the consolidation of cultural disability studies. This article follows a theoretical-political and transdisciplinary approach to examine how the notions of coloniality, ableism, and performativity allow disability to be understood as a field of cultural and epistemic dispute, beyond biomedical and inclusive models. Drawing from Latin American critical traditions and cultural and decolonial studies, in this article we advocate for the need to acknowledge people with disabilities as epistemic subjects and agents of social transformation. Overall, the article presents a situated proposal that links theory and practice, recovering the political power of the disca body to challenge hierarchies of the human and open new horizons of knowledge and emancipation.

This paper proposes the concept of the “Bandung child” as a socio-cultural identity shaped by the intersections of colonial legacies, decolonial struggle, and local Indonesian values. The term “Bandung” was selected because the first anti-colonial conference was held at Bandung, Indonesia, in 1955. The conference is a symbol of decolonial history for Asian and African countries. Hence, in this context, the name “Bandung” refers to the paradigms that are adopted rather than a particular location. Drawing on post-colonial and decolonial theories, this paper re-examines the narratives and representations of childhood not only in Bandung but also in Indonesia and Global South countries. This paper critiques universalist and Western-centric approaches to childhood studies, highlighting the importance of localised, culturally relevant frameworks. Hence, the paper contributes to childhood and decolonial studies by drawing on the spirit of Bandung to reimagine different ways of understanding children and childhood by reclaiming local values while navigating global influences, thereby representing a fluid, post-colonial subjectivity.

This text discusses theoretical contributions from the course Special Topics IV in Linguistics: Language, Feminism, and Decoloniality, concerning decolonial studies, focusing on issues of race and gender constituted within patriarchy and gender relations. It aims to show how knowledge from the Global South has constructed epistemic knowledge that articulates movements between gender, race, and coloniality. Drawing on the contributions of thinkers such as Lélia Gonzalez, Maria Lugones, Walter Mignolo, Catherine Walsh, Oyeronké Oyewumí, and Aníbal Quijano, which allow for intersectional analyzes that challenge Eurocentric universal knowledge, it is possible to understand how the structural dynamics of patriarchy, together with decolonial thought, have been configured over time in specific societies.

ABSTRACT Recent years have seen a surge in the production and distribution of Indigenous films, and films in Indigenous languages. This efflorescence builds on over a century of Indigenous involvement in filmmaking, despite challenges for respect, recognition, and agency. Drawing from literature in decolonial studies and Indigenous cinema studies, this article aims to investigate current strategies for the distribution and exhibition of Indigenous films, moving away from colonial and hegemonic legacies. Analysing the cataloguing and programming of films in Indigenous languages, from specialised film festivals and to major streaming platforms, it strives to uncover tensions between majority market-driven practices (and the colonial approaches and methodologies they build from) and efforts for decolonising the distributing and exhibiting of Indigenous cinema. By foregrounding the aforementioned efforts, I hope to highlight avenues for better practices, upholding and celebrating Indigenous audiovisual sovereignty in the dissemination of Indigenous stories.

This paper invites educators to engage in Mad dreaming with SF. Mad dreaming with SF is conceptualized at the intersections of Mad Studies, Critical Disability Studies (CDS), decolonial studies and posthumanism. This interdisciplinary approach is intended to offer an urgent provocation to educators to stop reproducing western colonialism in its current neoliberal iteration. Through a contestation of the western colonial notion that progress and developmentalism are leading to better futures, this paper is a plea to educators to create spaces for the reimagining of definitively Mad futures. Mad dreaming with SF considers what it might mean to refuse to repeat past and present abuses of power. In order to stop the progress and further development of the neoliberal order of things, I propose the need for the kind of Mad Dreaming with SF that will remain haunted by the perils of perpetuating injustices between each other. Mad Dreaming with SF also desires the enactment of futures that have yet to be imagined. This paper ultimately seeks to enact mad methods wherein teachers and students play in and with Mad dreaming as a vital strategy of human survival that embraces the potentialities in anti-colonial, anti-ableist, and anti-sanist futures.

This historical analysis contends that Reformed church liturgy served as a methodical tool of cultural colonisation among the Black Reformed churches of Synod Soutpansberg from 1963 to 2024. This article illustrates, through historical analysis of liturgical practices and their documentation in the experiences of three generations of church members, that European liturgical forms were intentionally imposed to replace African spiritual expressions, alter indigenous worldviews, and establish cultural hegemony. This study, based on testimonies from 45 participants, including church leaders, congregants, and traditional practitioners, argues that liturgical colonisation was a deliberate strategy of cultural imperialism, systematically undermining traditional medicine, initiation schools, marriage practices, land relationships, and collective consciousness. This article enhances decolonial studies by presenting historical evidence of liturgy as a mechanism of power, while concurrently recording African resistance and adaptation techniques that maintained cultural authenticity amid persistent colonial influence.

The fundamental axis of this article consists of the exploration of French-speaking West Indian literary production, based on the structures specific to the concept of decolonial. This work aims to suggest an intercultural and polyphonic dialogue between the characteristics of West Indian literature in French and the vision of decolonial studies developed —in the 20th and 21st centuries— in Latin America.

This interview presents a dialogue with Dr. Marilia Mendes Ferreira (University of Sao Paulo), whose leadership at the Laboratory of Academic Literacy (LLAC) has been essential to the consolidation of the academic literacy field in Brazil. Drawing from her Vygotskian dialectical perspective, Dr. Ferreira shares reflections on her scholarly background, the creation of LLAC, and the challenges of institutionalizing writing instruction in Brazilian contexts, marked by internationalization demands and structural inequalities. The interview also explores the relationship between writing labs and centers in Brazil, their intersections with decolonial studies, and the recent impact of generative artificial intelligence on writing education. The conversation offers valuable insights for strengthening Latin American writing support networks and highlights the role of local initiatives in addressing global challenges.

In post-apartheid South Africa, occupational attire regulations persist in embodying Western-centric norms that overlook indigenous and non-Western modes of religious and cultural expression through apparel. Although legislation advocates for workplace diversity, a significant disparity persists in policy and practice concerning the respect for diverse cultural and religious attire practices. This study, therefore, investigated the impact of colonial legacies on workplace dress codes and explored methods to decolonise professional attire policies better to represent South Africa’s cultural and religious diversity. The research examined multiple professional environments in South Africa, exploring the viewpoints of persons from diverse religious and cultural backgrounds. The study used a qualitative methodology, incorporating comprehensive interviews with employees, human resources managers, and policymakers. A decolonial theoretical framework analysed the impact of power structures and hierarchies on workplace dress codes. The study reveals conflicts between Western professional attire norms and traditional or religious garments, systemic obstacles to the expression of cultural and religious identity through clothing, diverse experiences of discrimination and marginalisation, effects on employee well-being and career progression, and effective incorporation of varied dress practices. The study underscores the imperative to decolonise workplace dress codes and establish inclusive policies that acknowledge and celebrate South Africa’s cultural and religious diversity. This study provides practical frameworks for businesses to develop culturally inclusive dress rules while questioning fundamental notions regarding “professional” attire. It enhances decolonial studies by examining how conventional workplace practices can either perpetuate or challenge colonial legacies. Keywords: Decolonial Theory, Workplace Attire, Religious Expression, Cultural Identity.

Abstract Global escalation in social and environmental disruption raises crucial methodological and ethical questions for researchers working in impacted communities. Interpretive social science and humanities research can make visible the experiences of those living through socio‐ecological “rupture”. Yet, there are important ethical and design challenges to face regarding: (i) the temporal and spatial scope of research; (ii) how we work with affective responses to extreme, cascading events; and (iii) how we address vulnerabilities and agency within shifting power relations. We examine these dilemmas through three case studies that illustrate why researchers need to reflect critically upon the purpose, design, and timing of research, and the demands of “being in the field” in crisis settings. Drawing on approaches from feminist and decolonial studies, critical disaster studies, and critical disability studies, we consider potential pathways to respond to these dilemmas, with the aim of catalysing further scholarly discussion about research in rupture settings.

This article examines the figure of the “plant-human” as an anticolonial symbol in Anglophone and Francophone Caribbean literature. It traces the plant-human’s shifting political and generic uses by comparing Suzanne Césaire’s essay “Malaise of a Civilization” (1942) and Shani Mootoo’s novel Cereus Blooms at Night (1996). For both authors, becoming a plant-human represents a way of resisting assimilation to colonial norms. But rather than treat the plant-human as ontological, as recent environmental humanities scholarship might, this article argues the plant-human is allegorical in Césaire’s and Mootoo’s texts. As an allegorical heuristic, the plant-human represents a relationship between two fundamental senses of trans life in the Caribbean: a capacity of gendered embodying, and the geopolitical longue durée of bodies set in motion to fuel racial capitalism. The article thus brings the methods of trans and decolonial studies into dialogue with environmental humanities, while showing how the former challenge the latter’s notion that ontology is a necessary prophylactic to politics.

Monstrous substance: 'Tuci', pharmacopolitical assemblages and spectral materialities.

Towards a decolonial heat-health nexus: Disrupters, enablers and energy properties of heat from the 19th century to the present day.

This special issue enriches the emerging dialogue on feminism, memory, and activism by showcasing activists, movements, and cultural productions that have received little attention, and by developing analytic frameworks that amplify their innovative acts of resistance and repair. It explores the politics and aesthetics of women’s activism, including aesthetic activism, in making visible and responding to the harms flowing from legacies of dispossession, war, state violence, intimate violence, and ecological devastation. In working with contributors, an urgent question emerged for us as feminist scholars: how to bear witness to struggles for justice across divergent sites unequally impacted by precarity and violence, without implicitly affirming some experiences as normative and without flattening the contours of specific histories? Sensitive to this issue, each contributor develops concepts and frameworks that are attentive to the specificity of local struggles and their mobilizations of memory and, where appropriate, explores existing or potential transnational connections. In our usage, the “transnational”, with its vision extending across east and west and into historical legacies of dispossession, signals a way of seeing that cuts through rigid categories defined by the nation-state. Introducing this issue, positioned at the interface of intersectional and transnational feminist scholarship, memory studies, and decolonial studies, we identify three key contributions. First, it extends memory studies beyond its European and North American core by bringing a southerly perspective, and by focusing on interventions from the south, the Middle East, and East Asia. Second, the essays feature women as memory activists, artists, and cultural producers, and analyse small-scale and ephemeral movements and lesser-known films, performances, and artworks, thereby extending the archive. Third, the issue offers a practice-based approach to women’s activism that shows the value of attending to site-specific contexts while acknowledging complex entanglements across scales of the local, national, transnational, and beyond the human.

The book Linguagem e interseccionalidade em lutas por direitos (Language and Intersectionality in the Struggles for Rights), edited by Kleber Silva, problematizes concepts of identities of historically subalternized groups by articulating language, intersectionality, and decoloniality. The book approaches language as a social and ideological practice capable of unifying, naturalizing, or challenging representations and social identities. Intersectionality, by proposing the intersection of axes of oppression/subalternity as elements that shape identity representations, reveals an intricate web and overlapping of ideologies (Collins, 2020). In turn, decolonial studies advocate for the recognition and valuing of subalternized epistemologies and identities. From this perspective, the authors put forward contributions to understanding asymmetric power relations, analyzing how the interplay of different social, ethnic, and ideological factors produces effects of exclusion, discrimination, and marginalization.

ABSTRACT Within the intersection of decolonial studies and comic studies, this paper examines how decolonial visual styles have been employed in two comics narratives, ‘Someday’ by Samidha Gunjal and ‘Ever After’ by Priyanka Kumar. The specific formal styles have been used to locate the traumatised reality and monotonous life due to the gendering practices prevalent in India. The comics cultivate the everyday stories of the Indian middle-class women, both inside and outside of their domicile. In the light of ‘pornotroping’ and ‘coloniality of gender’, they show how gendered practices relegate the feminine self to the level of a ‘disciplined body’, making them invisible and mute. This paper will ascertain how these narratives exemplify decolonised counter comics narratives on personal sufferings. These narratives are then inflicted upon and against the dominant gender discourse based on heteronormative performativity in India. They help churn out the possibilities of feminine liberation from the shackles of interminable psychological and physical violence created within a gendered reality.

This article aims to analyze the consequences of the disqualification of traditional knowledge, using the work Save the Fire, by Itamar Vieira Júnior, published in 2023. The analysis of this work highlights the disqualification of traditional knowledge from the imposition of the Christian religion by the colonizers, especially how it impacted women. Also reflecting the relationship of this imposition with religions of African and Amerindian origins. Save the Fire has a narrative with elements of orality, faith and ancestral knowledge. For the studies, the methodology began with the reading and interpretation of the work, for the study of the theoretical framework, authors such as Walsh (2012), Federici (2004), Césaire (1968), among others, were used, who deal with of themes such as memory and decolonial studies, feminisms.

Objective: This study analyzes the scientific literature on the role of Indigenous knowledge in addressing climate emergencies to diagnose the gap between its academic recognition and its effective integration into higher education. Theoretical Framework: The research is based on the frameworks of integral ecology, ecology of knowledges, and decolonial studies, assuming that traditional knowledge is essential for building solutions to the socio-environmental crisis. Method: This is an exploratory study with a quantitative approach. A bibliometric review of 55 articles from the Web of Science (2013-2025) was conducted, using Bibliometrix software to identify trends, co-authorship networks, and thematic clusters. Results and Discussion: The results show consistent growth in scientific production since 2015, strong international collaboration, and an emphasis on topics such as resilience, environmental governance, and ecosystem services. Research Implications: The analysis reveals a paradox: despite the growing scientific recognition of Indigenous wisdom, its inclusion in higher education is limited. It is concluded that integrating this knowledge into curricula is fundamental for more inclusive and effective climate responses. Originality/Value: The originality lies in using bibliometric data to connect academic production with a critique of education. Its value is in providing concrete evidence that justifies the urgency of reforming universities to address the climate crisis in a more pluralistic manner.