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order to gain an idea of ‘postcolonial childhoods’, it is commonplace to resort to thought currents, studies and theories, which, after the end of the colonial rule, deal with its aftermath and the continuing forms of dependence and oppression, and claim alternatives from the perspective of colonial and postcolonial subjects. They are known by multiple names: Subaltern Studies, Postcolonial Studies, Philosophy of Liberation, Ethnophilosophy, Sage Philosophy, Coloniality of Power, Coloniality of Knowledge, De-Coloniality/Decolonization, Epistemology of the South
In this chapter we trace the feminised, decolonising and revolutionary nature of reoccupations, re-existencias and escrevivências occurring in movement collectives in Ceará, Northeast Brazil: Mãos que Criam, a women’s cooperative that forms part of the Zé Maria de Tomé Movimento Sem Terra Settlement, and three collectives of Afro-Brazilian women poets and artisans of the periphery of Fortaleza. We explore what the sharing of herstories of popular movements and collectives can illuminate regarding reoccupations and defence – not only of physical territories of the rural and urban landscapes but also of the political and of the emancipatory political subject herself. We consider the implications for the politics of knowledge of engaging with such praxis. We focus therefore on pluralising and provincialising conceptualisation, and foreground how this necessarily involves the decolonising of reason bound by modern/coloniality and the enfleshment of epistemology. In particular, we dwell and bring to thought in relation the concepts of the ‘feminisation of resistance’, escrevivência and the gramática da dor e alegria, and their interweaving with the concept and practice of reoccupation.
In this essay, I discuss political legitimacy from a feminist perspective, analysing the experience of women political activists in Egypt. Building on Linda Alcoff's work on memory, testimony and decolonizing epistemology, my analysis focusses on two intertwined issues: women's political representation and the public debate about sexual harassment. Data collected by Egyptian feminist organizations reveal that, after one century of women's political participation and 60 years after universal suffrage, the gender gap remains wide. Furthermore, both feminist and human rights organizations denounce that authoritarian regimes use sexual harassment to intimidate democratic activists. Although the right to equal political participation has been a main concern for the Egyptian feminists since 1923, the achievement of universal suffrage in 1956 did not provide a viable solution to the gender gap in Egypt, and women are still fighting to find a way out from the binary co-optation/exclusion. Significantly, as I discuss in this essay, women political activists are the main targets of harassment. In addition, women in general and discourses about sexual violence and sexual morality remain highly controversial in Egypt.
that knowledge of First Nations people is layered. The layered movements and moments occur when First Nations people want truth, want the deconstruction and the challenge for how racism propelled violence that is intimate in its performance ( McKittrick, 2021 ; Blanch, 2022 ). What this means is moving ‘towards a decolonizing epistemology … inclusive of a new language of educational critique and transformation, a new way of thinking about knowledge and a new way to frame conversations about how we process an ongoing process’ ( McLaren, 2011 : viii) that
, M. ( 2011 ) Thinking bodies: the spirit of a Latina incarnational imagination, in A. Diaz and E. Mendieta (eds) Decolonizing epistemologies: Latina/o theology and philosophy , New York, NY : Fordham University Press , pp 207 – 25 . Robinson , F. ( 2010 ) After liberalism in world politics? Towards an international political theory of care , Ethics & Social Welfare , 4 ( 2 ): 130– 44 . Rodriguez , R. ( 2010 ) Migrants for export: How the Philippine state brokers labor to the world , Minneapolis, MN : University of Minnesota Press
the oppressed ( Boal, 1979 ; Sandoval, 2000 ), my research examined identity, representation and power through interrogating the poetics (practices that signify/make meaning) and politics (the power dynamics that govern these practices) of participant women’s narratives and devised performances of their journeys. As a diasporic Sri Lankan Australian researcher researching with women crossing multiple geographical, political and cultural Global South–North borders, specific Black/Third World feminist theory and decolonizing epistemologies and methodologies enacted
Third World , Portsmouth, NH : Heinemann . Mignolo , W. ( 2009 ) ‘ Epistemic disobedience, independent thought and decolonial freedom ’, Theory, Culture and Society , 26 ( 7–8 ): 159 – 81 . Mignolo , W. ( 2012 ) ‘ Decolonizing western epistemology/building decolonial epistemologies ’, in A.D. Isasi-Diaz and E. Mendieta (eds) Decolonizing Epistemologies: Latina/o Theology and Philosophy , New York : Fordham University Press , pp 19 – 43 . Mignolo , W. ( 2017 ) ‘ Coloniality is far from over, and so must be decoloniality ’, Afterall , 43
This collection offers a unique exploration of critical racial literacy and anti-racist praxis in Australia’s educational landscape. Combining critical race and Indigenous theories and perspectives, contributors articulate a decolonial liberatory imperative for our times. In an age when ‘decolonization’ has become a buzzword, the book demystifies ‘critical anti-racism praxis,’ advocating for critical and multidisciplinary approaches.
Educators from a range of disciplines including Law, Indigenous Studies, Health, Sociology, Policy and the Arts collectively share compelling stories of educating on race, racism and anti-racism, offering strategies that can be put into practice in classrooms, activism and structural reforms.
A perennial debate in the field of global ethics revolves around the possibility of a universalist ethics, as well as arguments over the nature, and significance, of difference for moral deliberation. Decolonial literature, in particular, increasingly signifies a pluriverse, one with radical ontological and epistemological differences.
This book examines the concept of the pluriverse alongside global ethics and the ethics of care in order to contemplate new ethical horizons for engaging across difference. Offering a challenge to the current state of the field, this book argues for a rethinking of global ethics as it has been conceived thus far.
European colonization of other continents has had far-reaching and lasting consequences for the construction of childhoods and children’s lives throughout the world.
Liebel presents critical postcolonial and decolonial thought currents along with international case studies from countries in Africa, Latin America, and former British settler colonies to examine the complex and multiple ways that children throughout the Global South continue to live with the legacy of colonialism.
Building on the work of Cannella and Viruru, he explores how these children are affected by unequal power relations, paternalistic policies and violence by state and non-state actors, before showing how we can work to ensure that children’s rights are better promoted and protected, globally.
