Search Results (71)

Snail and Zeb1 have been suggested as markers for the hybrid/mixed epithelial (E)/mesenchymal (M) state of cancer cells. Such cancer cells co-express E- and M-specific transcripts and possess cancer stem cell properties. M13HS-2/-8 tumor hybrid clones derived from human M13SV1-EGFP-Neo breast epithelial cells and human HS578T-Hyg breast cancer cells exhibited co-expression of Snail and Zeb1. To explore the impact of Snail on stemness/epithelial-to-mesenchymal transition (EMT)-related properties in M13HS-2/-8 tumor hybrid clones, Snail was knocked out (KO) using CRISPR/Cas9. Mammosphere formation, colony formation, Western blot analyses, cell migration, and invasion assays were conducted for the characterization of Snail knockout cells. Interestingly, Snail-KO in M13SV1-EGFP-Neo cells resulted in the up-regulation of vimentin and N-cadherin, suggesting EMT induction, which was associated with a significantly enhanced colony formation capacity. In contrast, EMT marker pattern and colony formation capacities of M13HS-2/-8 Snail-KO tumor hybrid clones remained unchanged. Notably, the mammosphere formation capacities of M13HS-2/-8 Snail-KO tumor hybrid clones were significantly reduced. The migratory behavior of all Snail-KO cells was not altered compared with their wild-type counterparts. In contrast, M13HS-2 hybrids and their M13HS-2 Snail-KO variant exhibited a markedly enhanced invasive capacity. Therefore, Snail plays a role as a mediator of stemness properties rather than mediating EMT. Full article

The National Museum of Natural History and Science holds a historical collection of 279 small African mammal specimens (Macroscelidea and Rodentia), representing 32 species, gathered during the Portuguese colonial period in Mozambique, Angola, and Guinea-Bissau. This study examines the collection, updates the small mammal species lists for each country, and highlights its importance as a historical baseline for biodiversity research. Rodents dominate the collection, reflecting their natural abundance and diversity, while Macroscelidea are less represented. The Angolan subset of the collection has the highest number of both specimens and species represented. Mozambique is underrepresented, and the Guinea-Bissau subset offers an extensive rodent representation of the country’s inventory. The most well-represented species are Gerbilliscus leucogaster, Lemniscomys striatus, Lemniscomys griselda (from Angola), and Heliosciurus gambianus (from Guinea-Bissau). Notably, the collection includes the neo-paratype of Dasymys nudipes (from Angola). Most species are common and not currently threatened, with geographic origin corresponding to savanna and forest habitats. These findings underscore the importance of integrating historical data and current biodiversity assessments to support multidisciplinary studies on target species, regions, or countries. In this context, the collection remains a valuable key resource for advanced research on African small mammals. Full article

The Tunisian uprisings projected an elusive surrealistic scene that was an aberration in a part of the world where Islamic ideology had been considered the only rallying force and a midwife for regime change. However, this sense of exceptionalism was short-lived, as the religiously zealous Islamist expats and their militant executive wings infiltrated the power vacuum to resume their suspended Islamization project of the 1980s. Brandishing electoral “legitimacy”, they attempted to reframe the bourgeoning indigenous democratization project, rooted in an evolving Tunisian intellectual and cultural heritage, along the neocolonial ideological underpinnings of the “Arab Spring” metanarrative, which proffers the thesis that democracy can be promoted in the Muslim world through so-called “Moderate Muslims”. This paper challenges this dominant narrative by offering a counter-narrative about the political transition in Tunisia. It takes stock of the multidisciplinary conceptual and analytical frameworks elaborated upon in postcolonial theory, social movement theory, cognitive neuroscience theories, and digital communication theories. It draws heavily on socio-narrative translation theory. The corpus analyzed in this work consists of disparate yet corroborating narratives cutting across modes, genres, and cultural and linguistic boundaries, and is grounded in insider participant observation. This work opens an alternative inquiry into how the processes of cross-cultural knowledge production and the power dynamics they sustain have helped shape the course of the transition since 2011. Full article

Language-in-education policies often serve hidden political and economic agendas, and thus language policy research must examine policies beyond official state discourse. This article critically analyzes Morocco’s Language Alternation Policy (LAP), introduced in 2019, using the historical–structural approach. It examines the broader historical context and structural factors that shape the adoption and implementation of LAP. While the official policy discourse frames LAP as an egalitarian reform aimed at promoting balanced multilingualism by alternating instructional media in science education, its de facto implementation reveals a stark contradiction. The ideological underpinnings of LAP are the resurgence of French as the exclusive medium of instruction in science and technology classrooms. This policy undercuts a decades-long Arabization of science and the promotion of the Amazigh language, as well as denying Moroccans the potential advantages of learning English. The disparity between official policy discourse and implementation reveals the influence of France’s neocolonial agenda, exercised through Francophonie, international clientelism, and financial patronage. Through implementing LAP to align with France’s interests in Morocco, French-trained political actors undermine the country’s decolonization efforts and preserve the long-standing socioeconomic privileges of the francophone elite. We analyze how LAP functions ideologically to resolidify France’s cultural and linguistic hegemony and reinforce pre- and post-independence linguistic and social inequalities. Full article

Cassava/Yuca/Manioc: This staple of Indigenous Caribbean diets has gone from being decried for its danger and denigrated for its supposed inferiority to wheat by the early colonists, to being among the few foods that nourished slaves, to creolizing into postcolonial national dishes, and to being touted as a wonder food resistant to the climate disaster and dietary breakdowns that manifest the slow violence of the colonial project. Is the uplifting of cassava the rise of the Caribbean plot, the next step in neocolonial globalist expropriation of things Caribbean, or something of both? This paper traces discourses of cassava from the writings of early colonialists like Pere Labat through Caribbean cookbooks of the independence era where it was creolized with African, European, and Asian techniques and traditions and into postcolonial diasporic food writing and commercial projects from Carmeta’s Bajan food independence through contemporary global agriculture projects promoting cassava. Cassava/Yuca/Manioc, this paper argues, continues to be deterritorialized on a global scale at the same time as, in the Caribbean, it continues to nourish locally grounded persistence, adaptation, resistance, and thriving. Full article

Denise Ferreira da Silva’s recent work, Unpayable Debt, makes a provocative intervention into current debates over and struggles for global justice in the wake of colonialism and in view of contemporary neo-colonial forces of extractive violence. Ferreira da Silva argues that only the return of the total value of the land and labor of the formerly enslaved and colonized would suffice to repay the debt owed to them by the global economy. Yet, such a debt is both unlimited in space and unrestricted in time, since that stolen land and expropriated labor are the very materiality of the global economy, past and present. For Ferreira da Silva, only a truly “raw materialist” apprehension of the scope of this debt, one which appreciates its elemental and cosmic composition, can enable decolonial justice to be conceived or achieved. In this paper, after outlining the arguments of Unpayable Debt, I elaborate Ferreira da Silva’s sense of the elemental stakes of global justice, extending and elaborating her thought through a reading of the recent afro-futurist film Neptune Frost (2021). Full article

The colonization of Latin America generated a legacy of suffering and irreparable loss, subjugating peoples and cultures and perpetuating structures of oppression. This article investigates how Frida Kahlo’s life and work can be thought of from the neo-Testamentary category of “kenosis”, in the sense of self-emptying that leads to resistance and openness to transcendence. The Mexican painter’s art reflects not only her personal pain but also social marginalization, gender inequality, and the impact of colonization, becoming a visual testimony to the kenosis experienced by the Latin American people. The aim of the study is to analyze how Frida Kahlo’s art resignifies pain and suffering, transforming them into an instrument of denunciation, resistance, and reinvention of herself in the face of colonial oppression and social marginalization. Methodologically, the following paintings were selected: Unos cuantos piquetitos, Las dos Fridas, El abrazo del amor del universo, la tierra (México), Diego, yo y el señor Xólotl, La columna rota, and Diego Rivera y Frida. The theoretical approach privileges voices from the continent but also includes contributions from international scholars. The results point to Frida Kahlo’s art as a visual testimony of the kenotic experience lived by the Latin American people, a space of encounter with the divine where suffering is transformed into resistance, revelation, and hope. Her work represents a path of overcoming, breaking with the invisibility imposed by colonization and offering possibilities for liberation and affirmation of cultural and spiritual identity. Full article

This paper focuses on the process of being and becoming as represented in the novels Under the Udala Trees and Binti (series). It draws from Igbo and Kemetan notions of self, identity, becoming, and destiny (chi na eke, khepert) to center the protagonists’ self-determination considering their oppressive environments. The protagonists, Ijeoma and Binti respectively, contend with who they are and are becoming alongside their neocolonial family and community expectations of its daughters. As a result, they are driven into isolation to determine self on their own terms. This paper argues that while they moved in solitude, this process is ultimately beneficial to their families and communities, offering decolonized methods of healing, and of moving towards one’s purpose. Drawing from pre-colonial Igbo cultures and traditions—as the authors are Igbo—the paper positions Under the Udala Trees and Binti as pieces that offer contemporary solutions to the global erasure or suppression of African and Black cultures and ways of existing. Full article

This article locates the clinic as a historically contingent space which faced cultural resistance and remained alien to the colonized population in India. It corroborates the socio-political tension in setting up a clinic within the colony and investigates how the Western clinic as a colonial apparatus was resituated as the “Indian clinic” per se. With the historical emergence of a new class of medical practitioners called “daktars” (a Bengali vernacularization of the term “doctor”), the health-seeking behaviour and public health model of colonial India witnessed a decolonial shift. Unlike their English counterparts, daktars did not enjoy a privileged position within the medical archives of colonial India. This archival gap within Indian medical history presents itself as a viable topic for discussion through the means of the literature of the colonized. Bengali writer Ashoke Mukhopadhyay’s novel Abiram Jwarer Roopkotha (2018), translated into English as A Ballad of Remittent Fever in 2020, remedies the colonial politics of the archive by reconstructing the lives of various daktars and their pursuit of self-reliance. The article takes a neo-historical approach towards understanding and assessing the past of daktari medicine and thereby offers comments on its traces in the contemporary public health of India. Full article

Growth in forms of violence germinates from the abject soil of racism and colonialism. This article investigates religious racism in Brazil in the State of Rio de Janeiro through in-depth case studies and published data. First, I analyze how religious racism is utilized as a means to legitimize the demonization and consequent violence directed at Afro-Brazilian religions. Through an analysis of terreiro leaders’ discourses, I present a conception in which demonization and deliberate attacks imply the persecution of ways of being, existing, doing, and living of Black African origin. I use this lens to highlight the role that neo-Pentecostal churches and the theology of spiritual battle play in the resurgence of violence against Afro-religious people. Then, I problematize the harmful relationships between the demonization of terreiros and the extremely warlike conception of Christian faith. Ultimately, I argue that racist theological discourse of demonization manifests itself through verbal, physical, psychological, moral, and patrimonial aggression, putting the existence of terreiro peoples and communities at risk. Full article

Taking settler-environmental interest in Indigenous traditional ecological knowledge (ITEK) as a case study, this paper critically examines some ethico-political pitfalls that can accompany attempts to undiscipline the conceptual and academic boundaries between religion and science. Although settler interest in ITEK appears to heed calls to center Indigenous perspectives in response to ecological crises, I argue that in practice such turns repeatedly enact neocolonial maneuvers that risk obfuscating and exacerbating the settler-colonial status quo. Employing the analytic of biocolonialism, I focus in particular on the discursive construction of Indigenous knowledge as a universal good that any interested parties might access and circulate. I criticize this conception on anti-colonial grounds and propose that it depends on a picture of knowledge as such as an apolitical commodity. By way of parochializing that conception and loosening its grip on the settler-environmental imagination, I examine expressions of Indigenous epistemic resistance which generate a competing picture of knowledge as anti-public or secret. I conclude by suggesting that this second picture invites settler environmentalists to cultivate capacities of going without ITEK and claiming that analysts should continue to pursue the sort of critical and constructive work performed here if experiments in undisciplining are to cohere with anti-colonialism. Full article

This essay is a chapter excerpted from my forthcoming book, Who Gets to be Indian: Ethnic Fraud and Other Difficult Conversations about Native American Identity The chapter shows the ways that Indianness, framed as Indian or Native American “identity”, is inseparable from state subjectivity based on the history of political relations between tribes and the United States. It argues that tribes’ political status and relationship to the state are central to how Native American identity is shaped, rejecting the understanding of Native identity as race-based. The term “Indigenous” is discussed as not being equivalent to “Native American” and is not a racial formation in international fora. Social changes during the twentieth century brought new ways to diffuse and co-opt Nativeness through disaggregating it from political status and reinforcing racialization with the rise in urban pan-Indianism and neo-tribalism. Distinguishing Nativeness as political status from racialization is critical given ongoing attacks on tribal sovereignty in Supreme Court challenges based on alleged violations to the equal protection principle. Native American “identity” is inextricable from tribal nationhood and state formation, and thus cannot simply be dismissed as a colonial construct. Full article

Education systems globally are increasingly being shaped by the logics, assumptions and pedagogical underpinnings of educational technology (EdTech) products, services, programmes, policies, and systems. These often promote rationalistic, secular, universal, objectivist, (post)modernist, written, behaviourist, and individualistic ways of being, marginalising religious, spiritual, oral, subjective, critical, and communitarian ways of being. Given that technological ways of being have been propagated globally, these logics are no longer predominantly promoted by those in the Global North, but by techno-solutionists globally, although the core-to-periphery flows of ideology and funding are still prominent. This article develops a conceptual and analytical framework for decolonising and desecularising the field of EdTech. Concepts are drawn from various discourses: the desecularisation of knowledge to set the ontological framing; embodied cognition to set the epistemological framing; and social justice and decolonial discourses to set the axiological framing. From this, the article develops the Dimensions of Human Injustice Analytical Framework—covering material, ontological and epistemic, and (geo)political injustices—to assist policymakers, educators, EdTech developers, and international development practitioners in identifying and confronting coloniality in their EdTech. Acknowledging the complexity and contentions within decolonial thought, this article does not claim a unified stance on achieving justice but aims to offer a tool for deconstructing and questioning injustices. Full article

Africa is considered to be the second largest continent of the world—only subsequent to Asia. However, its intellectual and cultural contributions to the world remain among the least influential, if not the most undermined, particularly when one considers the written records about the continent and its people as sources and generators of knowledge. Much of what is known of Africa is anchored in the perceptions and attitudes of missionaries, merchants, and historians who occupied the continent due to foreign religious persuasions, commerce, or some biographical accounts of the continent and its people that aided and advanced the undertakings of colonisers in subduing the Africans. In such a context, the African narrative was told from an otherly view, with the main objects of reconnoitring being treated as spectators. For this reason, the essence of the indigenous religions of Africa was destabilised. Using document analysis as a methodological approach, this study critically reflects on neo-colonialism as a system that thwarted the development of indigenous religions of Africa; shows how such a system eroded indigenous religions, such as the San, Ibibio, and Basotho religions; and offers a reformist approach in which the emancipation of indigenous religions of Africa may be based. Full article

Sub-Saharan African farmers have long been portrayed with very negative representations, at least since the beginning of coordinated European colonialism in the late 19th century. In the Sahel-Sudan area, agrosystems have been described as overgrazed, forests as endangered, and soils as overexploited, with local and traditional “archaic” practices. Against this background, the objective of this article is to focus on these agrosystems’ resilience, for which several criteria have been monitored. The approach used in this research was to synthesize observations from a large amount of material gathered over multiple years by the authors, drawing on our long-term commitment to, and inter-disciplinary study of, the evolution of surface hydrology, ecosystems, and agrosystems of West Africa. The positive trends in rainfall and streamflows, reinforced by farmer’s practices, confirm the overall regreening and reforestation of the Sahel-Sudan strip, especially in areas with high population densities, including the mangrove areas. The intensification of agricultural systems and the recovery of the water-holding capacity of soils and catchments explain the recorded general increase in terms of food self-sufficiency in the Sahel, as well as in crops yields and food production. Finally, we compare the neo-Malthusian discourse to the actual resilience of these agrosystems. The article concludes with a recommendation calling for the empowerment of smallholder farmers to take greater advantage of the current wet period. Overall, the speed of change in knowledge and know-how transfer and implementation, and the farmers’ ability to adapt to ecological and economic crises, must be highlighted. Far from being resistant to change, West African agriculturalists innovate, experiment, borrow, transform, and choose according to their situation, projects, and social issues. Full article