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opposition to coloniality, even in the most ‘benign’ of research and policy areas, like international aid and humanitarianism. Coloniality can be understood as the perpetuation of colonial systems and technologies of domination into the present. As discussed by scholars such as Quijano, Grosfoguel, Dussel and Ndlovu-Gatsheni, the concept of decoloniality encourages systemic and historical analysis of the organised (re)production of injustice and mass human suffering. Formal colonialism (which arguably existed from 1492 to the 1960s) and transatlantic
from which we are making these observations. Mahdis is a queer German-Iranian woman while Piro is a queer Albanian Muslim man raised in the Former Yugoslav Republic of Macedonia, once the Socialist Republic of Macedonia and now Northern Macedonia. We owe a great deal of gratitude to our common friend and member of the trans-feminist collective t.i.c.t.a.c., Tjaša Kancler, who introduced and invited us to the encuentro antirracista. Situated in decolonial de-linking and divesting from the ways in which Barcelona is moulded and modelled in Eurocentric epistemologies
or to Western societies with similar socio-economic backgrounds. Thus, there is a need for more radical rethinking of science governance at the global scale. The decolonial imperative of science governance Decoloniality is an epistemic project. Whereas the concept of ‘coloniality’ points to a vertical global power structure and the term ‘post-colonial’ refers to the understanding and dissection of that power in various aspects of socio-political life, decoloniality has a more specific focus on the anti-hegenomic endeavours to
literature on civic humanitarianism and humanitarianism embedded in social practice – with inspiration from relational ethics, such as feminist ethics of care ( Held, 2010 ; Robinson, 2011 ), communitarian or contextualised ethics ( Gouws and van Zyl, 2015 ; Imafidon, 2022 ; Metz, 2013 ; Rapatsa, 2016 ) and decolonial ethics ( Dunford, 2017 ; Hutchings, 2019 ) – we identify four elements of a relational ethics: (1) solidarity, responsibility and justice; (2) identity and belonging; (3
. Gutiérrez-Rodríguez , E. ( 2010 ), Migration, Domestic Work and Affect: A Decolonial Approach on Value and the Feminization of Labor ( New York and London : Routledge ). Hackl , A. (ed.) and ILO ( 2021 ), Digital Refugee Livelihoods and Decent Work: Towards Inclusion in a Fairer Digital
beyond borders. Yet, UNHCR-endorsed corporate and celebrity humanitarians are located within immense privilege and power, as well as being immersed in the colonial, gendered and capitalist logics of humanitarianism, rather than being wedded to the transformation of the global order and decoloniality ( Bergman Rosamond, 2015 , 2016 ). Directly relevant is also the contention that humanitarian actors, many of whom are located within a neoliberal feminist logic
. and Björkdahl , A. ( 2015 ), ‘ The “Field” in the Age of Intervention: Power, Legitimacy, and Authority Versus the “Local” ’, Millennium , 44 : 1 , 23 – 44 . Rutazibwa , O. U. ( 2019 ), ‘ What’s There to Mourn? Decolonial Reflections on (the End of
Building on analyses of the relationship between race, aesthetics and politics, the volume elaborates on the epistemological possibilities arising from collaborative and decolonial methodologies at the intersection of ethnography, art, performance and the urban space. It moves from practice-based and collaborative research with young Mapuche and mestizo artists and activists in Santiago (Chile), drawing together a range of different materials: from artworks to theatre and performance; from graphics to audio and visual materials. An edited collection, the book is constructed by shifting between different authorships and changing perspectives from the individual to the collective. This approach, while to a certain extent within the classical structure of editors/authors, plays with the roles of researcher/research participant, highlighting the ambiguities, frictions and exchanges involved in this relationship. Elaborating on indigenous knowledge production, the book thus addresses the possibility of disrupting the social and material landscape of the (post)colonial city by articulating meanings through artistic and performative representations. As such, the essays contained in the book put forward alternative imaginations constructed through an aesthetic defined by the Mapuche concept of champurria (‘mixed’): a particular way of knowing and engaging with reality, and ultimately an active process of home- and self-making beyond the spatialities usually assigned to colonised bodies and subjects. Actively engaging with current debates through collective writing by indigenous people raising questions in terms of decolonisation, the book stands as both an academic and a political project, interrogating the relationship between activism and academia, and issues of representation, authorship and knowledge production.
challenge and disrupt codes of intimacy, family and domestication which animate the exclusion of people racialised as non-white from humanity. The three strategies and forms of struggle I expand upon are: 1) inversions, the inverting of the colonial gaze and its patterns of seeing against itself – this can be through forms of counter-surveillance or through practices of visual empowerment; 2) escape – that is, modes of becoming invisible and refusing to work within dominant ways of seeing; and lastly, 3) decolonial aesthesis, a political and ethical orientation used both
launched Off/Stage , the only e-zine currently dedicated to black and Asian theatre and culture in the UK. As presenters at the 2018 ‘After Empire?’ conference, Tajpal and Samran discussed decolonial theatre practice and, in October 2020, they reconvened with editors Josh, Liam and Emma to reflect on their origins as an