Search Results (289)

Background/Objectives: Evacuation policies for childbirth in Nunavut, Canada, continue to profoundly shape the lives of Inuit women, their families, and communities. The evacuation policy is known to disrupt kinship networks and contribute to the erosion of Inuit birthing knowledge. Addressing a gap in Inuit-led understandings of sexual and reproductive health priorities, this paper presents findings from research conducted in 2024 with Kivallirmiut women (‘People of’ in Inuktitut is miut; Kivallirmiut means people of the Kivalliq Region. Nunavummiut means people of Nunavut, and Arviarmiut means people of Arviat, Nunavut, Canada). The study took place in two communities in the Kivalliq Region of Nunavut. Methods: Employing a highly participatory, community-based Indigenous methodology, this study was underpinned by Inuit Qaujimajatuqangit, Indigenous feminist and postcolonial and decolonial theories, and principles of health equity. Data from a survey were generated to identify needs and priorities related to perinatal health and care. Results: Findings identify that Inuit women in these communities hold an interest in accessing perinatal information and support, with a strong desire for learning from Inuit Elders, as well as support via peer networks. Participants also emphasized a desire for more information concerning travelling for birth (medical evacuation), breastfeeding, and healing after birth. Different models for delivery of this information and perinatal support were also identified. Conclusions: Collectively, the priorities of Inuit women in this survey offer insights concerning a structural misalignment between existing perinatal care supports and services that rely on evacuation-based perinatal care and the needs and priorities within Kivalliq communities. This disconnection reveals enduring colonial assumptions embedded within current healthcare systems. The findings suggest a need for perinatal supports that centre culture, kinship, and relational forms of support. Full article

This essay discusses feminist ideas in connection to the occulture—Christopher Partridge’s term for the re-enchantment of art, popular culture, and everyday life through esoteric and spiritual currents—present in opera, musical theater, and film, focusing on femmes fatales, tricksters and ‘wicked women’ in a transcultural approach to religion, (Western) esotericism, and the performing arts. The spiritual–scientific embodiment of Afro-Brazilian traditions is explored through the figure of Pombagira—a Brazilian occultural creation of a female enchantress with mystical powers connected to healing and sex, often placed in patriarchal opposition to her male counterpart, Exu. Drawing on Partridge’s notions of occulture and Walter Mignolo’s understanding of decoloniality, the Western gendering imposed on Pombagira as a purveyor of evil is discussed as both mythology and potential epistemicide. The thesis statement presented here is that the Pombagira episteme is an underlying emblem throughout art and scholarship invested in queering essential binary categories of womanhood, as seen in staged adaptations of Verdi’s La forza del destino (1862), Bizet’s Carmen (1875), and numerous cinematic Lola incarnations—Marlene Dietrich’s in Der blaue Engel (1930), Gwen Verdon’s in Damn Yankees (1958), and Almodóvar’s in Todo sobre mi madre (1999). This indisciplinary reading connects Gloria Anzaldúa’s queer feminist practice of spiritual mestizaje with the Pombagira as an occultural anti-patriarchal force. Full article

This paper argues for the Catholic Church to receive and nurture the synod on synodality toward transformative decolonization through stronger and humbler engagement with Indigenous communities (primarily from North and South America) and their worldviews that parallel, augment, or challenge ecclesial doctrines and praxes laid out in the synod. The paper will first analyze the trend toward decolonization in the synodal process and then propose two clear opportunities for decolonial synodality informed by Catholic–Indigenous dialogue: the church as the people of God and as a community firmly rooted in and attentive to local contexts and, thus, place and space. Following these areas of relative harmony, the paper will highlight two regions likely to produce tension. The first is the significantly different worldviews of Indigenous cultures from the West that still dominate the church’s vision, language, and practice. The second is the possible refusal of Indigenous individuals or communities to engage in an “ecclesiology of recognition” that seeks to “include” Indigenous people and perspectives while exploiting them without challenging or changing the imperial and colonial heritages of Christianity. The paper will end by reaffirming the worth and necessity of decolonial synodality imagined, explored, and realized in creative and tense relationships with Indigenous communities. Full article

How did exchanges between the architecture, engineering, and construction sectors of postcolonial states challenge dominant patterns of North–South technology transfer, and actively begin to construct the substantive scaffolding of an alternative international order? This article proposes a theoretical framework for understanding South–South exchange as a distinct spatial practice in postcolonial architectural history, recovering previously unexplored patterns of circulation—construction technologies, professional expertise, contracting capacity—that connected allegedly peripheral geographies spanning from Southeast Asia and Africa to the Caribbean and Southeast Europe. It draws on Doreen Massey’s concept of ‘power geometry’, Anna Tsing’s theorization of ‘friction’, and Édouard Glissant’s ‘archipelagic thinking’ to develop three analytical movements: Geometries, Powers, and Archipelagic Relations. Together these map the lateral circulation of expertise, technology, and labor among postcolonial nations operating outside the North-South and East–West axes around which twentieth-century architectural history has largely been organized. The paper argues that the prevailing diffusionist model resembles a two-body gravitational system that forecloses the possibility of lateral force, and treats South–South exchanges instead as orbital anomalies, persistent deviations from predicted paths that reveal an unseen distributed gravitational field. Rather than organizing around a metropolitan vertex, this field constitutes what computational geometry calls an ‘unstructured mesh’: contingent, uncentered, and variable in its local density. The mesh’s topology traces across a range of exchanges drawn from the forthcoming edited volume South–South: Non-Alignment and Cooperation in the Construction of the Global South, which brings together contributions from a dozen scholars of postcolonial architecture. The case studies include triangulations in which prefabrication technology traveled between Yugoslavia, Cuba, and Angola, and professional expertise looped between India, Africa and Europe. The motivational fields and frictions that drove and transformed each exchange are examined in turn. The article culminates in a reading of the Non-Aligned Movement (NAM) and the Afro-Asian Housing Organisation (AAHO) through Glissant’s concepts of relation and opacity—the right of postcolonial actors to participate in exchange without becoming fully legible to Cold War systems that demanded every alignment be declared. By challenging prevailing narratives that position the ‘Global South’ primarily as recipient rather than generator of innovation, the article contributes to a decolonial architectural historiography that shows how the political project of Non-Alignment was substantively materialized in the production of the built environment. Recovering these alternate forms of architectural flow demands a South–South historiographical orientation as a corrective to the field’s persistent centeredness, and offers historical insight no less relevant today for rethinking the potential, and the challenges, of contemporary transnational cooperation. Full article

The Isan Orchestra is a large-scale homogeneous contemporary musical ensemble in Thailand that systematically integrates traditional Northeastern Thai (Isan) folk instruments using the formal structural, compositional, and architectural frameworks of a Western symphony orchestra. Consisting of 40 traditional Isan folk instruments without Western instrumentation, this ensemble achieves a multi-tonal orchestral dimension by balancing the modal melodies and unique acoustic textures of regional instruments such as the Phin (plucked lute), Whode (circular panpipe), Khaen (free-reed mouth organ), and Pong Lang (log xylophone). The ensemble achieves a multi-tonal orchestral dimension without Western instrumentation. Compositional concepts rely on extracting melodic motifs from traditional folk tunes, transforming them through Western contrapuntal methods, polyphonic textures, and harmonic voice-leading. This entry systemizes the programmatic suite architecture, orchestration grids, and physical seating layouts required to achieve acoustic balance. Through this systemization, this study achieves a fully verified, replicable prototype that successfully transitions orally transmitted regional repertoire into standardized notation. The implications of this model offer a strategic, decolonial framework for institutional safeguarding, enabling Indigenous musical traditions to achieve structural parity and international visibility within higher education. Full article

Current models of dementia care often perpetuate the legacies of colonization, which highlights the need for a culturally congruent approach. This research describes the necessary components to co-develop a freely available Indigenous-centered dementia model of care in partnership with Indigenous individuals living with dementia, their families, and communities. To prioritize ethical and decolonial research approaches, sequential focus groups were used alongside Keeoukaywin (The Visiting Way)—an Indigenous methodology deeply rooted in Métis and Cree ways of knowing—guided by a group of advisors and Elders. The data were co-analyzed using reflexive thematic analysis guided by Indigenous principles. Three themes were generated: Indigenization, Personalization, and the Intersection of Challenges and Innovations, to illustrate how dementia care can be operationalized and adapted to various cultural and care contexts. This research offers a foundation for developing dementia care that truly aligns with Indigenous ways of doing. Full article

This article uses Jacob Gorender’s theory of colonial slavery to challenge a core premise of modern social theory—that labor inherently generates freedom. In Hegel and Marx, productive activity enables recognition, consciousness, and ultimately emancipation. The article argues that this mechanism depended on a historically specific condition: the worker’s juridical possession of labor-power. Plantation slavery abolished that condition. The enslaved laborer did not sell labor but was owned as labor, making alienation, recognition, and class formation structurally impossible. Building on Gorender’s claim that colonial slavery constituted a distinct mode of production integrated into global markets, this article shows that plantation economies produced accumulation without proletarianization, commercialization without citizenship, and economic modernization without social emancipation. Drawing on institutional theory, it further argues that the legal and political arrangements created to manage coerced labor persisted after abolition and continue to structure inequality and coercive governance across the Americas. American modernity therefore followed a trajectory different from the European one: rather than emerging from the emancipation of labor, it developed from its permanent subordination, indicating the existence of multiple modernities. Full article

For over a century, the South African secular state refused to legally recognise Islamic marriages (nikah), primarily due to their potentially polygynous nature. This statutory exclusion left Muslim women without civil legal protections during marriage, upon divorce, and at the death of a spouse. This article examines the fifteen-year strategic litigation campaign led by the Women’s Legal Centre (WLCT), which culminated in the landmark 2022 Constitutional Court judgment. Utilising a qualitative analysis of public court filings, legal pleadings, and judicial decisions, the author explores how marginalised Muslim women used civil courts to bypass and challenge the exclusive authority of conservative male clerical councils (ulama). The article analyses this legal trajectory through two primary theoretical lenses: Robert Cover’s concept of jurispathy (the state’s suppression of a community’s laws) and Afro-feminist frameworks. The findings reveal a critical tension in state-led legal reform. While the 2022 judgment secured vital financial and proprietary protections for women, it simultaneously introduced the limitations of ‘state feminism’ by replacing informal religious control with a rigid state bureaucracy. The paper argues that developing an authentic decolonial family law requires a jurisprudence that enforces the material and financial rights of African Muslim women without forcing their religious unions to conform entirely to Western, secular concepts of civil marriage. Full article

In an era of accelerating geopolitical realignments and intensifying climate volatility, the interconnected domains of land, food, and climate have emerged as critical axes of global inequality, demanding renewed attention within sustainability education. This study addresses the central problem that existing geography, environmental, and sustainability curricula rarely engage with the geopolitical forces shaping Water, Energy, Land and Food (WELF), thereby obscuring progress toward achieving SDG 2 (Zero Hunger), SDG 13 (Climate Action) and SDG 15 (Life on Land). Situated within the Water, Energy, Land, and Food (WELF) nexus. Employing a Systematic Literature Review methodology, guided by PRISMA protocols and grounded in Political Ecology Theory, findings reveal that agricultural protectionism and land-grabbing dynamics originating from the Global North exacerbate climate-induced food insecurity and land dispossession in the Global South. Critically, the synthesis demonstrates that these dimensions of climate–food geopolitics remain inadequately addressed in existing curricula, leaving learners ill-equipped to critically analyze the structural forces underlying land-based vulnerabilities. The study recommends embedding land–food–climate geopolitics into sustainability curricula through decolonial, systems-thinking pedagogies; integrating scenario-based simulations of land-centric climate negotiations; and developing transdisciplinary modules that combine geospatial land-use analysis, political economy of agrifood systems, and indigenous land knowledge. Full article

This study analyses the Reformed liturgy as a site of ritual contestation that both shapes and facilitates the reconstruction and transformation of gender roles and identities in African contexts. Rooted in genealogical and decolonial scholarship, it examines how a ministry, long-reformed yet fundamentally integral to African-congregational communities, continues to express masculine forms of agency already present in reformed worship that influence perceptions of power, belonging, and identity. The emphasis is on Reformed communities in Southern Africa, where the arrangements of liturgical practices, preaching, eldership, sacramental administration, and life-cycle rites persist in grappling with a colonial past from an African epistemological perspective. This study examines the intersections of baptism, marriage, funerals, and ordination with customary rites such as lobola (bridewealth), initiation, and ancestor veneration, drawing on liturgical theology, ritual studies, and African gender scholarship to reveal both reproductive and resistant dynamics while simultaneously reshaping a new order within these practices. This article examines the ways in which worship facilitates continuity, rupture, and transformation within African gender identities, while seeking to situate Reformed liturgy within an African context of ritual ecologies rather than to contrast them. This approach may enhance decolonial discourse by illuminating contemporary discussions on liturgical studies and gender. Full article

Neither women’s studies nor lesbian and gay studies offers an adequate theoretical or political base for disruptive scholarship. Reading and interpreting Southern African writers, especially Sindiwe Magona and Ngugi wa Thiong’o, promotes women’s studies as an academic and political approach to both gender and the erotic. Drawing on genealogies of rupture and intergenerational studies, we argue that the feminist is a positionality that must be widely available to challenge heterosexual perspectives and become a catalyst for audiences to engage in nuanced analyses of discourses on places and genres—narrative in particular—where memories are rearticulated and elaborated. This article explores how the narratives of Magona, Ngugi, and Soyinka inform and complicate the erasure, erosion, and amnesia that accompany contemporary imaginaries of what is re/membered. We challenge the tendency to evaluate African feminisms as only either oppressive or empowering and read the selected texts and their prototypical characters as dynamic embodiments that inform gendered spaces across both the attachments that people hold to particular gender identities and styles and recognising the punitive realities of dominant gender expectations. The article takes a positionality on the often troubled relationship between feminism and femininity, a critical but generous reading that highlights the potential for an affirmative orientation towards identity politics. This study utilises the theoretical lenses of border thinking and decolonial and African feminisms to interrogate matrifocal borderlands and the sociohistorical and cultural dis/continuities of being and becoming. We explore notions of the entanglement of motherhood, daughterhood, wifehood, and sisterhood as morphing identities. These are identities at the margins of political, sociocultural, and gender normativities in African literature. Magona’s “threshold people”, like Ngugi’s perfect nine, destabilise, disrupt, and refuse to be subordinated as they codify living differently in the in-between worlds. Magona, for instance, laminates the challenging discourse of contestation to map difficult, dangerous, and marginal spaces where women live at the borders of sociocultural, religious, ethnic, and gendered norms. These are spaces suffused with affective possibilities—defensiveness, shame, anxiety, anger, curiosity—and the women have to develop relational solidarities in negotiating hyper-visibilities or (in)visibilities within the 21st-century global south. Full article

This article develops a symbolic hermeneutic framework for interpreting contemporary socio-educational phenomena within the horizon of decolonial thought and Liberation Theology. It begins from the assumption that symbols are not merely decorative forms of representation but fundamental structures of meaning that shape both individual experience and collective life, especially through their educational effects. From this perspective, the article examines how the symbols circulating in social communication reveal the ideological underpinnings of imagination, authority, exclusion, and resistance. The essay then places this symbolic analysis in dialog with decolonial theory, arguing that the enduring epistemological legacy of colonialism continues to organize hegemonic forms of knowledge, subjectivity, and power. Particular attention is devoted to the concept of the frontier, first understood as a modern device of exclusion and then reinterpreted as a space of epistemic resistance, ethical encounter, and democratic confrontation among differences. The discussion further engages key authors of Liberation Theology and the philosophy of liberation—especially Gustavo Gutiérrez, Leonardo Boff, Enrique Dussel, and Paulo Freire—in order to show how religious discourse and pedagogical practice intersect in processes of emancipation. Methodologically, the study adopts a qualitative, interpretative approach grounded in philosophical hermeneutics and critical conceptual analysis. It reconstructs and compares major theoretical positions rather than presenting empirical data. The article argues that the integration of symbolic hermeneutics, decolonial thought, and liberationist theology offers an original framework for rethinking education as a transformative practice grounded in ethical responsibility toward the Other. By bringing the concepts of frontier, sentipensamiento, communality, and pluriverse into a single analytical constellation, the paper contributes to current debates in religious studies, critical pedagogy, and epistemic justice. In the context of contemporary global crises—migration, ecological devastation, social fragmentation, and the weakening of democratic participation—it proposes a renewed role for religion as a critical and generative force capable of opening new educational spaces for dialogue, liberation, and the reconfiguration of knowledge. Full article

The conceptualisations of the “sacred” and the “secular” are shaped by diverse entities in different epochs and spaces of society. Again, these conceptualisations often exhibit power dynamics, epistemic privileges, and the classification of people using the notions of human and non-human zones. In Africa, the historic intersectionality of the empire, mission, and conversion shaped, and continues to shape, the nuances of the sacred and secular in race, gender, and religion. Thus, this article used a desktop approach to analyse both the primary and secondary literature to explore the nuances of this phenomenon in this historic intersectionality and how its legacies continue to dominate the contemporary context. The preliminary findings showed that the historic missionary/colonial conceptualisations of the sacred and secular on race, gender, and religion remain the fulcrum of the contemporary narratives and their consequences. Thus, the article argues that decoloniality can serve as a lens in exploring this phenomenon and as an option to transform the current status quo. Full article

Notwithstanding the cruciality of the decolonisation project in decentring African perspectives and experiences in education, very few studies have explored the extent to which the Fallist Movements in South Africa have presented foundational pathways for academic staff to negate colonial legacies and recentre African thought systems. Through a systematic literature review of research from the public domain, this study couched within the decolonial lens explored university students’ concerns, embedded in the Fallist Movements in South Africa, and how academic staff could draw lessons from student actions to decolonise education. After screening the initial 65 entries, based on the exclusion and inclusion criteria, 19 research studies published between 2015 and 2025 were retained for analysis. Findings reveal three recurring concerns: disrupting positionality in colonial categories of universities, reasserting their Being, and agitating for a decolonised curriculum, of which these embodied the spirit of students’ resilience against cultural colonisation, epistemic erasure, and economic exclusion. Building on these findings, the paper argues that such resilience from students enlightens the strategies academic staff could learn to transform the decolonisation project into reality. Implications for the academic community in South Africa and comparable contexts are proposed to resuscitate the unfinished business of decolonising education. Full article

In this article, I show how discourses of African tradition, human rights, and African indigeneity circumscribe and curtail the emancipatory potential of discussions of same-sex relations in Africa. The terms of the debate on both sides—those who claim that same-sex relations are ‘un-African’ and the critics who rightly challenge this view—are circumscribed by what I call the religious-secular divide. This divide continues to entrap discussions of African humanity and agency within racial-colonial strictures of tradition/religion and secularity/modernity. Instead, by engaging with the work of Amilcar Cabral and Aimé Césaire, I develop a notion of decolonial or emancipatory African agency and a way of understanding African humanity as an alternative basis for engaging with the question of same-sex relations in Africa, African traditions, and African indigeneity, and with questions of African humanity and decolonial agency more generally. Full article