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This article offers a decolonial methodology that questions the universality tied to the concept of gender. While not questioning that the modern/colonial capitalist gender system is an oppressive, variable, systemic organization of power, it argues that it is not universal; that is, that not all peoples organize their relations in terms of and on the grounds of gender. Its aim is to offer a decolonial methodology to both study colonized people who live at the colonial difference, but also to engage in decolonial coalition. To see the colonial difference is to see coloniality/modernity as the place the colonized inhabit and the situation of oppression from which the colonized create meanings that are not assimilated.

This piece provides an overview of decolonising approaches for geographers unfamiliar with the field, first by examining some of the ways in which decolonial scholarship seeks to build on — and go beyond — postcolonialism. Developing these points, it turns to discuss what it means to think about decolonising geography at this particular political, institutional and historical conjuncture, examining the urgencies and challenges associated in this moment particularly for British geography. The introductory intervention then moves to examine how the remaining intervention pieces understand and address the theme of decolonial scholarship and geography.

This study seeks to investigate the role of Ubuntu as an alternative ethical framework in the South African public sector, challenging the dominance of Eurocentric ethical standards embedded in public administration. Drawing on decolonial theory, the research critiques the continued reliance on Western moral constructs, such as impartiality, rule-based conduct, and utilitarianism, arguing that these frameworks often lack contextual relevance in post-apartheid governance. Using a cross-sectional quantitative survey design, data were collected from 20 public servants within the National Department of Public Service and Administration and 20 from Limpopo provincial department of Cooperative Governance, Human, Settlements and Traditional Affairs. The study used structured questionnaires to measure perceptions of ethical behaviour, alignment with Ubuntu values (communalism, compassion, relational accountability) and adherence to conventional Eurocentric ethics. Descriptive and inferential statistics, including ANOVA and regression analysis, were used to test the relationship between ethical orientation and variables such as race, age, and years of service. Preliminary findings suggest that Ubuntu-based ethics are perceived as possessing higher cultural resonance and transformative potential, especially among younger and Black African public servants. The study concludes by recommending the integration of Ubuntu principles into public service training and ethical codes, offering a path toward a more decolonised and people-centered public administration.

This commentary makes three points in relation to the theme of 'decolonising geographical knowledge'. First, it highlights the potential that the theme has in terms of widening the imperative to decolonise geographical knowledge; second, drawing on decolonial critiques of postcolonial theory, it stresses the structural difficulty of decolonisation efforts that are conceived within extant disciplinary infrastructures; and third, it argues that decolonising geographical knowledge should encourage geographers to, in fact, turn away from the discipline as we attempt to 'speak to' the places, peoples, and communities on and with which we work.

This article introduces the intellectual motivations behind the establishment of the Decolonial Comparative Law research project. Beginning with an overview of the discipline of comparative law, we identify several methodological impasses that have not been resolved by previous critical approaches. We then introduce decolonial theory, generally, and decolonial legal studies, specifically, and argue for a decolonial approach to comparative law. We explain that decoloniality's emphasis on delinking from coloniality and on recognizing pluriversality can improve on some problematic and embedded assumptions in mainstream comparative law. We also provide an outline of a conceptual beginning for decolonial approaches to comparative law. In diesem Beitrag werden die intellektuellen Beweggründe hinter dem Forschungsprojekt „Dekoloniale Rechtsvergleichung“ vorgestellt. Wir beginnen mit einem Überblick über die Disziplin der Rechtsvergleichung und zeigen mehrere methodologische Sackgassen auf, die frühere kritische Ansätze nicht vermeiden konnten. Anschließend stellen wir die dekoloniale Theorie und existierende dekoloniale juristische Analysen vor und plädieren darauf aufbauend für einen dekolonialen Ansatz in der Rechtsvergleichung. Unser Argument ist, dass durch eine Abkopplung von der Kolonialität und eine Anerkennung von Pluriversalität, beides Kernpunkte der Dekolonialitätstheorie, einige problematische Annahmen korrigiert werden können, die bisher mit dem Mainstream der Rechtsvergleichung verbunden sind. Wir skizzieren auch einen konzeptionellen Anfang für dekoloniale Ansätze in der Rechtsvergleichung.

Abstract With the advent of AIDS, a discursive journalistic-biomedical-mediatic articulation contributed to accentuate stigmatization on certain populations, implying a colonization of HIV in which the virus would reach some people while others would be free. Through a Critical Discourse Analysis (CDA), a critical literature review was carried out in some academic-legal-media areas from a narrative literature review (NLR). The theoretical, ethical and political references of decolonial studies were used for the present analysis because they understand that coloniality is reproduced in a triple dimension: that of power, knowledge and being. These studies were linked to an intersectional criticism in which multiple forms of discrimination can overlap and be experienced in intersection having the contextualization about what aids represented, in Haiti, as a comparative central axis for analysis. We were interested in thinking about the contribution of these perspectives to launch some provocations to the responses to HIV/AIDS in an attempt to overcome a reductionist view propagated by moral and criminalizing discourses that, by positioning themselves through supposed neutrality, conceal the intersectionality of gender, class, race and sexuality, raising barriers to health promotion and HIV/AIDS prevention policies and strategies. Resumo Com o advento da aids, uma articulação discursiva jornalística-biomédica-midiática contribuiu para acentuar a estigmatização sobre determinadas populações implicando uma colonização do HIV em que o vírus atingiria algumas pessoas enquanto outras estariam livres. Através de uma Análise do Discurso Crítica (ADC) realizou-se uma análise de retórica de algumas rupturas e continuidades discursivas nas áreas acadêmica-jurídica-midiática a partir de uma revisão narrativa de literatura (RNL). Os referenciais teóricos, éticos e políticos dos estudos decoloniais foram utilizados para a presente análise por entenderem que a colonialidade se reproduz em uma tripla dimensão: a do poder, do saber e do ser. Estes estudos foram articulados à uma crítica interseccional em que múltiplas formas de discriminação podem se sobrepor e serem experimentadas em intersecção tendo a contextualização sobre o que representou a aids, no Haiti, como eixo central comparativa para análise. Interessou-nos pensar a contribuição dessas perspectivas para lançar algumas provocações às respostas ao HIV/aids numa tentativa de superação de uma visão reducionista propagada por discursos morais e criminalizantes que, ao se posicionarem através de uma suposta neutralidade, dissimulam a interseccionalidade de gênero, classe, raça e sexualidade, levantando barreiras para as políticas e estratégias de promoção da saúde e prevenção ao HIV/aids.

Founded on the conviction that Wittgenstein’s oeuvre - which has as initial emblematic decolonial landmark the therapeutic-grammatical criticism that he addresses to the monumental work of Scottish anthropologist James George Frazer, entitled The golden bough - can be seen not exactly as a philosophy or a new philosophy, but as a (self) therapeutic philosophizing about a set of problems that the scholar tradition called ‘philosophical’ - among which, the basic problem of language that, to him, does not constitute a problem among others, but the condition for philosophizing and, by extension, for the philosophical or verbalist deconstruction of the other problems -, the purpose of this article is to characterize and describe therapeutically what we see as the decolonial aspect of this philosophizing. To this end, we will take to the divan, constituting it as a disease that can be treated by a therapeutic-grammatical attitude, the very problem of coloniality that has been guiding global school education since the constitution of national schooling systems, since the 19th century. From this perspective, we have assumed and practiced the belief that a (self) therapeutic writing must also be a (self) decolonial writing. Thus, we chose to write this article according to a polyphonic dialogic genre, which is also one of the characteristics of the therapeutic manner of philosophizing of LW. We specify the authorship of the voices participating in the dialogue by the initials of the first and last names of their authors, so Ludwig Wittgenstein will appear as LW. Our voices, in turn, will be referenced using HW and WH, which, intentionally, do not distinguish them.

Indigenous peoples in Latin America are increasingly urban, yet state imaginaries and scholarly frameworks continue to locate indigeneity in rural spaces. This rural/urban binary is sustained by a model of neoliberal multiculturalism that celebrates cultural difference while denying Indigenous territorial agency in the city. This article challenges these assumptions by arguing that Latin American cities are emerging as key arenas in which Indigenous territoriality is being reconfigured, governed, and defended. Drawing on urban socio-political ecology, it conceptualises Indigenous urbanisation as a reconfiguration of ancestral territorial life rather than its erosion. Through an analysis of Ma-puche organisations in Santiago de Chile, among other cases, the article examines how Indigenous collectives enact territorial claims through environmental stewardship, spiritual practice, and political mobilisation. It situates these practices within uneven urban geographies of climate change, showing how Indigenous ontologies of care and reciprocity underpin resilient socio-ecological governance. The exploration proposes Indigenous climate urbanism as a praxis that contests colonial spatial orders while advancing alternative urban futures grounded in ecological collective authority. Recognising Indigenous urban territoriality as legitimate, structural, and transformative is essential for building climate-just and decolonial cities in Latin America.  Resumen: Territorialidad urbana indígena y la política de urbanismo climático en Latinoamérica Los pueblos indígenas en América Latina son cada vez más urbanos, pero los imaginarios estatales y los marcos académicos siguen situando la indigeneidad en los espacios rurales. Esta dicotomía rural/urbana está sustentada por un modelo de multiculturalismo neoliberal que celebra la diferencia cultural al tiempo que niega la agencia territorial indígena en la ciudad. Este artículo cuestiona estas suposiciones al argumentar que las ciudades latinoamericanas están emergiendo como escenarios clave en los que se está reconfigurando, gobernando y defendiendo la territorialidad indígena. A partir de la ecología sociopolítica urbana, se conceptualiza la urbanización indígena como una reconfiguración de la vida territorial ancestral más que como su erosión. A través de un análisis de las organizaciones mapuches en Santiago de Chile, entre otros casos, el artículo examina cómo los colectivos indígenas hacen valer sus reivindicaciones territoriales mediante la gestión medioambiental, la práctica espiritual y la movilización política. A su vez, sitúa estas prácticas en las geografías urbanas desiguales del cambio climático y muestra cómo las ontologías indígenas del cuidado y la reciprocidad sustentan una gobernanza socioecológica resiliente. La exploración propone el urbanismo climático indígena como una praxis que cuestiona los órdenes espaciales coloniales al tiempo que promueve futuros urbanos alternativos basados en la autoridad colectiva ecológica. Reconocer la territorialidad urbana indígena como legítima, estructural y transformadora es esencial para construir ciudades climáticamente justas y descolonizadas en América Latina.

This article interrogates the enduring bifurcation between theology and ministry in Southern African theological education, a divide historically reinforced by colonial epistemologies that separated intellectual inquiry from pastoral praxis. It argues that addressing this cleavage requires a decolonial reimagining of theological formation that resists Eurocentric paradigms, values local epistemologies, and integrates scholarship with embodied, communal, and contextual engagement. Drawing on Farley’s Athens model of theologia, Kelsey’s curricular dialectic, and Naidoo’s conceptualisation of integrative theological education, the article highlights the necessity of framing theology as praxis rather than abstract speculation. It critiques Eurocentric models such as Hiestand and Wilson’s pastor-theologian typology for their limited applicability in African contexts and advances “mission from the margins” as a decolonial pedagogical stance that centres the lived struggles, wisdom, and aspirations of African communities. The article envisions theological education as a transformative, integrative enterprise.

This paper argues for a decolonial praxis in critical peace education. Drawing on an integrative review method, the paper synthesises approaches, practices, and theories from peace and peace education literature with special attention paid to the concepts of critical peace education, cosmopolitanism, postcolonial thought, and decolonial action. The paper particularly explores the philosophical contributions of postcolonial and decolonial thought and how each could help toward decolonising approaches for critical peace education. The concept of ‘structural violence’ is critiqued as obfuscating individual responsibility. Insights are drawn here from the closely related field of global citizenship education that argues for a focus less on empathy and more on causal responsibility. Before concluding, the paper discusses a ‘pedagogy for the privileged’ and ‘pedagogy of discomfort’ that both might better support a decolonial praxis for critical peace education in theory and practice.