Search Results (21)

This paper critically examines disability-inclusive design theory and practice through the lens of new materialism, tracing a shift from designing for users to designing with and ultimately from disability. It reveals a key paradox: while participatory and disability-led approaches foreground lived experience and plural voices, design outcomes must still function across shared, pluriversal contexts. Individual accounts of disability generate situated, partial knowledge that cannot be straightforwardly generalised, creating persistent tensions between singular experiences and collective design needs. By introducing a relational ontology, the paper reframes design knowledge as emergent from dynamic interactions between people, materials and contexts, destabilising binaries such as designer/user and disabled/non-disabled. The proposed praxeology advances disability leadership, positionality and embedded participation as core to design practice. These insights prompt new research questions around how plural, situated knowledges can inform scalable design decisions, how conflicting lived experiences can be ethically negotiated, and how relational, material perspectives can reshape methodologies for inclusive and socially just design. 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

This paper reconstructs the archive of Islamic humanism as a cultural resource for Critical Psychologists, addressing the geopolitical double-bind of the global Muslim population caught between Islamophobia and fundamentalism. This living archive spans intellectual contributions to falsafa (rationalism) and tasawwuf (mysticism), from medieval thinkers like Ibn Rushd and al-Ghazali to modern figures like Mourad Wahba and Ali Shariʿati. While primarily philosophical, these contributions offer practical implications for psychosocial liberation. Utilizing a methodology of deconstructive unsilencing, the archive is positioned as both pluriversal and metaphorical. By analyzing the ideological mechanism of virtual internment, the paper proposes a praxis of learned ignorance and decolonial resistance to subvert the panoptic look of anti-humanism through the Real Gaze of Islamic humanism. This retrieval offers a materialist praxis seeking to overturn the (post)colonial triad of fundamentalism, parasitic capitalism, and postmodernism. In sum, the article argues that a genealogical consignation of Islamic humanism facilitates a transmodernity that integrates Totality with Exteriority, effectively negating both coloniality and antimodernity. Full article

This critical review interrogates how contemporary diversity, equity, and inclusion (DEI) reforms in STEM education engage the deeper project of epistemic decolonisation. Framed by critical race theory, feminist science studies, and decolonial scholarship, it asks whether inclusion agendas move beyond representational expansion to disrupt Eurocentric hierarchies of legitimacy; which pedagogical and curricular innovations enact pluriversal STEM; and what institutional conditions constrain transformation. A multi-stage search of Scopus, Web of Science, ERIC, Google Scholar, and grey literature (2010–2025) yielded 152 records; PRISMA-informed screening produced 80 sources for interpretive thematic synthesis. Findings show that DEI initiatives have increased access and participation, yet typically preserve assumptions of scientific neutrality and universalism, leaving epistemic injustice largely intact. In contrast, decolonial innovations, such as two-eyed seeing, culturally sustaining and place-based pedagogies, history, philosophy, and sociology of science integration, and project-based learning grounded in indigenous knowledge systems, reposition learners and communities as co-producers of knowledge and reframe science as situated and relational. However, these practices remain peripheral due to assessment regimes, accreditation pressures, funding and tenure incentives, disciplinary gatekeeping, and limited educator preparation. The review argues that meaningful reform requires structural reconfiguration of curricula, evaluation, and institutional reward systems to recognise multiple epistemologies, cultivate ethical relationality, and enable sustained community partnership. Full article

This paper examines how colonial and neoliberal logics have influenced the ideas of self-management, democracy, and participation and how a decolonial perspective might reinterpret them. Although democracy and participation are celebrated in mainstream development discourse, they frequently serve as technologies of control that uphold market rationalities and dependency. The paper presents a conceptual model for comprehending how political and organisational practices in the Global South are both resisted by and limited by these dynamics, drawing on the framework of the colonial matrix of power. With reference to grassroots movements like Abahlali base Mjondolo, which represent alternative democratic logics based on collective self-management and epistemic justice, South Africa is used as a focal case. How gaps in the global architecture of dominance create opportunities for pluriversal futures is further demonstrated by comparative observations from Latin America and other Global South contexts. By (i) exposing the limitations of institutionalised participatory frameworks, (ii) highlighting radical democracy at the grassroots level, and (iii) describing the structural and epistemic prerequisites for significant change, the paper adds to discussions on decolonial political economy. By doing this, it reinterprets participation as a fight for liberating alternatives outside of colonial modernity rather than as inclusion within the status quo. Full article

This paper explores what heritage conservation might become when it listens differently—when it opens itself to relational, situated, and community-led practices of care. Beginning with the provocation “Museums? I don’t think this is for us. Museums are far too clever for us,” voiced in the context of an ecomuseum, I interrogate the assumptions that underpin conventional heritage conservation: expert authority, linear temporality, and the desire to stabilize. Drawing on new materialism theories, I question the disciplinary logics that produce heritage as a human centred practice that look at objects as static and conservation as a neutral act. In contrast, I present ecomuseums not as policy model but as conceptual disruption—territories of care that emerge from entanglements of memory and place, becoming, therefore, an active force that are engaged in sustainable practices. In thinking with ecomuseum practices, I consider how conservation would look if shifted from colonial to liberative practices, from control to attention, from fixity to fluidity. I explore conservation as a field of relations—affective and unfinished. Finally, I offer a call for heritage practitioners to reimagine conservation not as the act of keeping things the same, but as an ongoing negotiation with change in a pluriversal world. Full article

This study explores, from decolonial economics perspective, how nineteen Zimbabwean banks engage with both Euro-American and indigenous knowledge systems in their sustainable finance practices. Despite growing global interest in sustainability, limited research has examined the relevance of these models within Zimbabwe’s socio-economic context. Addressing this gap, the study employs transformative sequential mixed methods, incorporating 289 structured questionnaires, 30 focus group discussions, and 45 archival documents. Data were subjected to descriptive statistics, narrative analysis, Marxist immanent critique, and decolonial theory. Findings reveal that Zimbabwean banks predominantly adopt Euro-American sustainability frameworks such as the UN Sustainable Development Goals, Paris Accords and accounting standards. However, these frameworks often misalign with local realities, obscuring sustainability colonialism, promoting exclusion of indigenous knowledge, reinforcing Global North dominance, and perpetuating weak sustainability theory. This results in superficial compliance that conceals extractive investments and carbon-intensive practices. Moreover, these models deepen subordinated financialization, commodification, elite capture, resource expropriation, and socio-environmental inequalities. The study calls for a paradigm shift, either rejecting Euro-American models in favor of indigenous approaches or adopting a hybrid model that integrates indigenous knowledge. Such a shift would promote strong sustainability, pluralism, and decolonized institutional frameworks to foster financial inclusion, community resilience, and ecological regeneration in Zimbabwe. Full article

South Africa’s overlapping crises, namely ecological overshoot, energy insecurity, unemployment, and inequality, are not isolated challenges but systemic outcomes of a political economy dependent on growth. This article advances a degrowth by design framework that positions systems thinking as the primary driver of transformative change. By embedding Meadows’ leverage points within canonical archetypes such as Limits to Growth, Shifting the Burden, Success to the Successful, and Tragedy of the Commons the analysis demonstrates how reinforcing and balancing feedbacks perpetuate overshoot and social inequity and how targeted leverage strategies can reorient systems toward sufficiency, equity, and ecological repair. The framework integrates decolonial ethics, Ubuntu-informed relational dignity, pluriversal design perspectives, and legislative anchors such as South Africa’s Climate Change Act and Just Energy Transition. While the contribution is primarily conceptual, it is strengthened by illustrative vignettes, descriptive statistics, and the proposal of measurable indicators including material footprint per capita and energy intensity of wellbeing. Acknowledging the limitations of qualitative mapping and partial empirical application, the article outlines a research agenda centred on empirical validation, comparative municipal case studies, participatory action research, and open indicator repositories. The unique contribution lies in reframing degrowth as a diagnostic and prescriptive leverage strategy that is both contextually grounded and transferable. Rooted in South Africa yet relevant across the Global South, the degrowth compass functions as a normative and analytical benchmark to guide contested transitions toward just and ecologically restorative futures. Full article

The article engages in the undisciplining of the study of religion and proposes two central concepts/approaches for how to do so: the pluriverse and materiality. But what is undisciplining? And is it needed? To frame the undisciplining of the study of religion and render visible how I conceive of it as a needed practice, the article discusses the relationship between knowledge, materiality, power, and transformation. This relationship is concretized by prioritizing critical decolonial perspectives from the South African context. Here, I center materiality and the material effects of colonial discourse and epistemology as critical entry points. I also highlight the importance of embodied approaches to knowledge, illustrated through decolonial feminist engagements with post-qualitative methodologies. Informed by these critical insights, I unpack the concept of the pluriverse and highlight its epistemic and methodological relevance for the undisciplining of the study of religion. (Re-)turning to materiality, I foreground materiality as a creative and critical knowledge framework and argue for the varying ways it may function for rethinking and undisciplining the study of religion. Full article

We engage the decolonial option from Abya Yala, el Caribe, and Eastern Europe with an interest in suicide from our struggles as racialized people and our dehumanization, whereby, for many of us, suicide is not an act of autonomy or resistance but the reaffirmation of death as an ongoing state of living. This is the permanent reality of existence concocted by coloniality and its constitutive effect on lived experience. We depart from the assumption that suicide materializes according to someone’s thinking about the world and of a particular philosophy. Thus, predominantly, suicide is the universal name someone’s knowledge has given to an experience; and whose experience is named as such is consequently universally configured as a suicidal being. Here, we discuss suicide from understandings that come from non-discursive domains, and from a different genealogy than western Europe’s; the coloniality of the senses, time and being. We attempt to story what violence does in relation to an already violent circumstance, suicide, therapists and hotline workers, and undocumented lives in the U.S., when singularly imposing one way of the world. We are interested in adding visibility to the legacy of erasure and violence that the epistemologies and ontologies of suicide, suicide assessments, and therapists’ clinical judgements perpetuate; further sustaining dehumanization and the imposition of death as a constant in life. We discuss a crisis suicide call as the lay of the land of modernity’s suicide assessments, constructed as an assemblage from our shared memories on many stories we have heard in our work. We annotate it as it unfolds, reflecting upon our expected practices in institutionalized settings, under the control of modernity/coloniality that discriminates against pluriversal temporalities, sensings, and relationalities. Full article

This article proposes rethinking communication, development, and social change from a decolonial perspective through the case study of the Ticoya resguardo. It examines how the oral traditions of Indigenous elders construct a history of the territory, positioning orality as a practice of communicative and cognitive justice that transcends the dominant structures of the nation-state. Border tensions are explored both as a physical reality between Colombia and Peru and as a metaphor for identity conflicts. The theoretical framework incorporates debates on post-development, pluriverse, and southern epistemologies, challenging social inequalities. A qualitative methodology based on the praxeological method was implemented in four stages in collaboration with the resguardo’s communications committee. Producing a radio series narrated by participants was crucial for gathering the elders’ narratives through conversations, social mapping, and storytelling. The findings emphasize the break with linear temporality in narratives, the sense of territory beyond state borders, and the identity tensions of river dwellers. The conclusion underscores the necessity of a decolonial perspective, recognizing the impact of monocultures in obscuring diverse forms of life. The Ticoya resguardo case illustrates how communicative justice can highlight the local and everyday, considering the territory essential in the pluriverse, aligning with Escobar’s and Santos’ proposals on transitions toward a pluriversal world. Full article

We have in recent years seen growing calls for pedagogies for social change amongst communication and development scholars, identifying resistances, critiques, and emerging practices in the field. This review article addresses this ‘pedagogical turn’, suggesting that it is in these pedagogies we can see the pathways to unlearn and relearn communication for social change. Offering a decolonial analytical lens, this article asks two questions: What characterizes these critical pedagogies? And how can the various pedagogies contribute to unlearning and relearning the field of communication and social change? This article is structured in five parts, first offering a review of key critiques articulated within the field of communication and social development in the past two decades, arguing that, in practice, what we are seeing is the organic development of a pluriverse of knowledges, values, and visions of society. Secondly, it proposes the decolonial term of ‘unlearning’ as a pedagogical pathway and epistemological ambition for the production and recognition of a pluriverse of knowledges, thereby challenging dominant perceptions of society and social change. Thirdly, it introduces a model of analysis which structures ways whereby we can think about monocultures and ecologies in relation to a range of dimensions of the pluriverse. Fourthly, it reviews key critical pedagogies, discussing how they address epistemic injustice both in broader societal contexts as well as in the university space. This article concludes by discussing how the process of unlearning through critical pedagogies has implications for the configuration and definition of the field of communication and social change, suggesting three areas for further research: ways of seeing (positionality), new subject positions (relationality), and new design processes (transition). Full article

This paper discusses the domain of do-it-yourself (DIY) biomaterials applied to design, by analysing aims, speculative value and aesthetics emerging from this encounter. From a transdisciplinary perspective, the convergence of postanthropocentric philosophies with systematic experiments in two different laboratories, located in Italy and China, demonstrates how design practices can contribute to new forms of human–nature relationships, highlighting a pluriverse way to understand life. Because of the dual approach of philosophical theories and hands-on experiments, biomaterials become tangible tools which change the very idea of “designed objects”: they assign to artefacts circular, living, and integrated properties, thereby placing them within the notion of an ecosystem. Nevertheless, beyond bio-based properties, the three most interesting qualities emerging from this theoretical–practical study are (1) 1:1 scale of production, (2) organic-formless aesthetic, and (3) multispecies coexistence. We argue that through such a model of bioproduction, the designer can assume the role of catalyst for a postanthropocentric vision, dismantling the feeling of separation, alterity, and not-belonging between the human and the nonhuman, between objects and organisms. Full article

This article builds on scholarship that understands climate change not only as a geophysical phenomenon, but also as a complex idea. It argues for a historicised analysis of what it terms “climate pessimism”: the belief that catastrophic global heating cannot be prevented. Focusing especially on nonfictional texts by Jonathan Franzen and Roy Scranton, it suggests that climate pessimism draws on a Western intellectual tradition that takes a sceptical view of human capacities and the possibility of progress. At the same time, climate pessimism tends to evoke an idea of atomised human nature associated with capitalistic modernity. Franzen draws on ideas from evolutionary psychology in a rather simplistic way. Scranton, a more complex thinker, engages not only with Buddhist thought but also with the philosophies of Benedict Spinoza and Arthur Schopenhauer. Although often criticised as a “doomer”, he sometimes moves towards an epistemological pluralism and sense of human potentiality. The concluding section brings in the concept of the pluriverse as both a corrective to climate pessimism’s tendency to Westerncentrism, and a point of connection to Scranton’s work. Full article

The impulse for development and modernization creates rifts between humans and nonhumans, dragging us deeper into the rhythms of capitalism and urban life. In the Peruvian Andes, this impulse has manifested in an intergenerational trend of rural out-migration that exacerbates the life-making struggles faced by those left behind. Óscar Catacora’s film, Wiñaypacha, reflects on these struggles and their impact on the lives of an elderly Aymara couple living isolated in the Peruvian highlands as they await, to no avail, the return of their son. The first section of this article examines how the aesthetics of Wiñaypacha emphasize the social–ecological unravelings that occur between the human and nonhuman beings that together construct the filmed Andean world. Catacora’s film represents migration as a gradual process of abandonment experienced by the Aymara elders that degrades their ability to sustain their lives and the lives of their animals. In the second section, I analyze the way Wiñaypacha makes visible the existence of the Andean pluriverse and worlds that have not disappeared in the wake of development. The film’s representation of time and suma qamaña (harmonious living) represents a departure from the universalizing tendencies of extractive capitalism and exemplifies the existence of alternative life-worlds. Full article