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The Fourth Industrial Revolution has brought forth transformative shifts in the world of work, propelled by digital and networking technologies. While promising greater job flexibility and improved quality of life, it also poses challenges, particularly for workers in the Global South. This article conducts an exploratory study, analyzing global discourses on the future of work and contextualizing them within the Global South. It investigates the rise of digital labor platforms, focusing on India as a case study. By integrating decolonial and decentralized values, the article advocates for a more equitable and inclusive approach to designing future labor platforms, prioritizing the needs of marginalized populations.

The decolonial theory understands that Western Modernity keeps imposing itself through a triple mutually reinforcing and shaping imprisonment: coloniality of power, coloniality of knowledge, and coloniality of being. Technical design has an essential role in either maintaining or overcoming coloniality. In this article, two main approaches to decolonizing the technical design are presented. First is Yuk Hui’s and Ahmed Ansari’s proposals that, revisiting or recovering the different histories and philosophies of technology produced by humankind, intend to decolonize the minds of philosophers and engineers/architects/designers as a pre-condition for such decolonial designs to take place. I call them top-down approaches. Second is some technical design initiatives that, being developed alongside marginalized/subalternate people, intend to co-construct decolonial sociotechnical solutions through a committed, decolonizing, and careful dialog of knowledge. I call them bottom-up approaches. Once that is done, the article’s second half derives ontological, epistemological, and political consequences from the conjugation of top-down and bottom-up approaches. Such consequences challenge some established or not yet entirely overcome understandings in the philosophy of technology (PT) and, in so doing, are meant to represent some steps in PT’s decolonization. Even though both top-down and bottom-up approaches are considered, the article’s main contributions are associated with (bottom-up) decolonial technical design practices, whose methodologies and outcomes are important study cases for PT and whose practitioners (i.e., decolonial designers) can be taken as inspiring examples for philosophers who want to decolonize/enlarge PT or make it decolonial (that is, a way of fostering decoloniality).

Design is regarded in the article as an ontological instrument that is able to transform the social and cultural reality, and model human experience, subjectivity and environment. I focus on the intersections between Tony Fry's understanding of ontological design and the decolonial interpretation of modernity/coloniality as an overall design determining relation between the world, the things and the humans. The article attempts to draw a division between the positive (re-existent) and negative (defuturing) ontological designs. It addresses the coloniality of design that is control and disciplining of our perception and interpretation of the world, of other beings and things according to certain legitimized principles. The coloniality of design has accompanied the predominant modern universalist utopias such as Marxism or Liberalism and has been resisted internally and externally through various manifestations of border thinking and existence. I analyze Fry's concept of defuturing in relation to the decolonial concept of pluriversality. This allows to address in more detail the dynamic correlational principle as central to decolonial ontological design. Among specific decolonial tools of positive ontological design I focus on Sumak Kawsay, Earth Democracy, and a few more specific initiatives originating in the indigenous social movements from Eurasian borderlands. The article also addresses decolonizing of the affective sphere as ground for a positive ontological design. Finally I argue for the necessity of provincializing the Western/Northern design and allowing the decolonial design in the Global South develop its positive border \"both and\" positionality, a negotiating transcultural stance starting from the local geopolitics and corpo-politics put into dialogue and dispute with the modern/colonial defuturing design premises.

Background: Forging ‘new’ decolonial education curriculum policy reform with ill-conceived intents may lead to both socio-political and economic pathologies and failure. Aim: The aim of the social sciences meta synthesis done was to consolidate gathered evidence from published scientific articles on decolonial curriculum reform policies. It was critical during the process of synthesising to acknowledge the fact that Africans continue to experience multifaceted socio-political and economic shifts of being as influenced by a variety of global ideologies. Concerted decolonial efforts should be made to manage these matrices of material social constructs such that the contamination and decapitation of true African educational curricula, identities, cultures, values, ethos and principles are curtailed. Setting: The critical exploration of meta-data underpinned by a critical-dialectical perspective attempted to dig beneath the impact of coloniality of power on the conscious mind of an African intellectual. The critical social research analyses how the African colonised mind can effectively decolonise African university curriculum given their colonially captured mind. Method: An extensive search, guided by selected key words, yielded about 35 articles on decolonisation but were trimmed down to 15 as determined by my main focus thus: decolonial curriculum reform in post-colonial nation states. Results: Findings indicate that African scholars, political pundits and researchers tend to rely on the mentally embedded notion of caged colonial mentality (CCM) in advocating for decolonial curriculum reform, with little regard for the multifaceted seismic shifts that impact on the socio-politico-education life of post-colonial African existential Beings. Conclusion: I strongly advocate for the dismantling of systemic CCM and embrace those seismic shifts that incorporate contemporary decolonial projects when crafting the architecture for decolonial curriculum designs that build on appropriate knowledge, competences, skills, values, beliefs and practices from around the globe to buttress multiplicities of identities, while nevertheless retaining Africa’s interests at the centre.

The preponderance of Western methods, practices, standards, and classifications in the manner in which new technology-related knowledge is created and globalised has led to calls for more inclusive approaches to design. A decolonisation project is concerned with how researchers might contribute to dismantling and re-envisioning existing power relations, resisting past biases, and balancing Western heavy influences in technology design by foregrounding the authentic voices of the indigenous people in the entire design process. We examine how the establishment of local Global South HCI communities (AfriCHI and ArabHCI) has led to the enactment of decolonisation practices. Specifically, we seek to uncover how decolonisation is perceived in the AfriCHI and ArabHCI communities as well as the extent to which both communities are engaged with the idea of decolonisation without necessarily using the term. We drew from the relevant literature, our own outsider/insider lived experiences, and the communities’ responses to an online anonymised survey to highlight three problematic but interrelated practical paradoxes: a terminology, an ethical, and a micro-colonisation paradox. We argue that these paradoxes expose the dilemmas faced by local non-Western researchers as they pursue decolonisation thinking. This article offers a blended perspective on the decolonisation debate in HCI, CSCW, and the practice-based CSCW scholarly communities and invites researchers to examine their research work using a decolonisation lens.

Experts commonly assert that social innovation is best taught outside of higher education, given that higher education institutions are prone to rigidity traps. Opposing research suggests that social innovation can flourish within institutions of higher education when they embrace new ways of teaching and learning. Using a student-initiated and led Social Innovation Organization (SIO) at a university in South Asia as a case study, this article considers how social innovation education might emerge from and take root within institutions of higher education and what the consequences are for social relations, power structures, and institutional practices. Les experts affirment généralement qu’il est préférable d’enseigner l’innovation sociale en dehors des établissements d’enseignement supérieur, étant donné que ceux-ci sont sujets à des pièges de rigidité. Des recherches opposées suggèrent que l’innovation sociale peut prospérer au sein des établissements d’enseignement supérieur lorsque ces derniers adoptent de nouvelles méthodes d’enseignement et d’apprentissage. En utilisant comme étude de cas une organisation d’innovation sociale (OIS) lancée et dirigée par les étudiants d’une université en Asie du Sud, cet article examine comment l’éducation à l’innovation sociale pourrait émerger et s’enraciner dans des établissements d’enseignement supérieur, et quelles en seraient les conséquences sur le plan des rapports sociaux, des structures de pouvoir et des pratiques institutionnelles.

This paper explores and discusses the experimental, critical and self-reflective use of differing methods in urban studies. In the context of frequent calls to investigate urban processes in a planetary and comparative perspective, the empirical groundedness of research is among the particularly complex challenges urban scholars are confronted with. The key question is: how can qualitative-empirical methods, such as ethnography or qualitative mapping, be adapted to explore contemporary urban conditions? This paper seeks to contribute to current debates by introducing a specific methodological design of a mobile ethnography that enables an analysis of large and heterogeneous urban territories, in three main ways: first, by offering a theoretically informed and empirically grounded transductive research design; second, by proposing a complementary set of cartographic, historiographic and comparative methods of which mobile ethnography is a part; and third, by suggesting post- and decolonial methodological perspectives, both conceptually by engaging with Latin American urbanisms, as well as empirically by furthering collaborative ways of knowledge production. To conclude, the paper stresses the need to continually develop new inventive methods for comparative urban research, for two main reasons: (1) to enable scholars to question established geographical representations and parochial imaginaries of urban space, and (2) to problematise methodological and theoretical dogmas with situated knowledge. By suggesting different representations of the urban, the paper thus emphasises how important it is to transductively entangle empirical and theoretical conceptualisations to further decentre and pluralize urban knowledge production 本文探讨和讨论了不同方法在城市研究中的实验性、批判性和自我反思性的使用。在频繁呼吁以行星和比较的角度研究城市过程的背景下，研究的经验基础是城市学者面临的特别复杂的挑战之一。关键问题是：如何调整定性经验方法（如人种学或定性测绘）以研究当代城市条件？通过引入流动民族志的特定方法设计，本文试图促进当前的探讨。该设计能够以三种主要方式分析大型和异质的城市地区：首先，提供具有良好理论和经验基础的转导研究设计；第二，提出一套互补的制图、历史和比较方法，流动民族志是其中的一部分；第三，提出后殖民化和非殖民化的方法论观点（从概念上，是通过结合拉丁美洲城市化，从实证上，是通过推进合作的知识生产方式）。总之，本文强调需要不断开发新颖方法进行比较城市研究，主要有两个理由：（1）使学者能够质疑已建立的地理表征和城市空间的狭隘想象，以及（2）以适当的知识对教条化的方法论和理论提出问题。本文对城市的不同表述提出了建议，从而强调了将经验和理论概念化进行转导性结合、以使城市知识生产进一步去中心化和多元化的重要性。

As AI technologies are increasingly deployed in work, welfare, healthcare, and other domains, there is a growing realization not only of their power but of their problems. AI has the capacity to reinforce historical injustice, to amplify labor precarity, and to cement forms of racial and gendered inequality. An alternate set of values, paradigms, and priorities are urgently needed. How might we design and evaluate AI from an indigenous perspective? This article draws upon the five Tests developed by Māori scholar Sir Hirini Moko Mead. This framework, informed by Māori knowledge and concepts, provides a method for assessing contentious issues and developing a Māori position. This paper takes up these tests, considers how each test might be applied to data-driven systems, and provides a number of concrete examples. This intervention challenges the priorities that currently underpin contemporary AI technologies but also offers a rubric for designing and evaluating AI according to an indigenous knowledge system.

This article puts forward the core argument that a pedagogical shift is very much needed if we want to address the challenges and capitalize on the opportunities represented by increasingly diverse educational settings and move towards a more inclusive, equal, and just academia. First, it is suggested that we replace the current pedagogical models in use, namely, the teacher-centered and student-centered models, as their educational philosophies are insufficient and can be considered, to a certain extent, oppressive. Then, it is argued that transformative pedagogy can broaden the scope of academic goals by including students’ well-being, as well as their individual and collective emancipatory goals. To support the argument, the author presents a theoretical framework that has been developed over time while teaching migration topics to students coming from all over the world. The framework includes a holistic approach rooted in transformative pedagogy, which engages with students’ cognitive, practical, and affective dimensions. It is further argued that the theoretical framework should integrate intersectional and decolonial approaches into its praxis. These approaches offer further insights into how to challenge power imbalances in the classroom, center the experiences and voices of marginalized communities, and recognize the interplay between individual experiences, systemic oppressions, and the broader socio-political context. The article concludes by explaining that transformative pedagogy has not yet received the attention it deserves, both in practice and in research, and that more efforts need to be made to explore its potential and scientific relevance.

Abstract Coloniality is an epistemological process that regards European modernity as the pinnacle of all civilizational trajectories on the planet. This process, in turn, creates the colonial difference between the knowledge and life practices of the West and other civilizations. After World War II, coloniality entered a new stage centered in the U.S., where organizations and business schools became disseminators of knowledge and praxis of living based on neoliberal values. Research on meaningful work has contributed to this endeavor by constructing an image of preferred work that aligns with neoliberal values. This essay presents three guidelines for establishing a decolonial research agenda on meaningful work: examining the dynamics of acceptance and re-existence against the preferred worker archetype, revealing the voices of subaltern individuals about what work means to them, and expanding the ontological structure of meaningful work. Through these guidelines, scholars can examine how subalterns are oppressed in the organizational milieu and their strategies of acceptance or re-existence. Furthermore, these guidelines enable scholars to explore opportunities for understanding meaningful work beyond the archetype of the preferred worker. The findings from this study can guide efforts to develop decolonized workplaces that free subalterns from conforming to the preferred worker archetype and contribute to the economic and social goals of countries in the Global South. Resumen La colonialidad es un proceso epistemológico que considera la modernidad europea como la cúspide de todas las trayectorias civilizatorias del planeta. Creó una diferencia colonial entre el conocimiento y modos de vida de Occidente y los de otras civilizaciones. Tras la Segunda Guerra Mundial, la colonialidad entró en una nueva fase, centrada en Estados Unidos, en la que las organizaciones y las escuelas de negocios se convirtieron en difusoras de conocimiento y modos de vida basados en valores neoliberales. La investigación sobre el significado del trabajo ha contribuido a este esfuerzo construyendo la imagen del trabajador preferido, alineada con los valores neoliberales. Este ensayo propone tres directrices para construir una agenda de investigación decolonial sobre el significado del trabajo: analizar las dinámicas de aceptación y reexistencia frente al arquetipo del trabajador preferido, revelar las voces de los individuos subalternos sobre lo que el trabajo significa para ellos, y ampliar el marco ontológico del significado del trabajo. A través de estas directrices, los investigadores podrán analizar cómo se oprime a los subalternos en el entorno organizativo, así como sus estrategias de aceptación y reexistencia. Además, estas directrices brindan a los investigadores la oportunidad de comprender el significado del trabajo más allá del arquetipo del trabajador preferido. Los resultados de este estudio pueden orientar los esfuerzos por desarrollar entornos laborales descolonizados que liberen a los subalternos de ajustarse al arquetipo del trabajador preferido y contribuyan a los objetivos económicos y sociales de los países del sur global. Resumo A colonialidade é um processo epistemológico que considera a modernidade europeia como o ápice de todas as trajetórias civilizacionais do planeta. Ela criou a diferença colonial entre o conhecimento e os modos de vida do ocidente e aquelas de outras civilizações. Após a Segunda Guerra Mundial, a colonialidade entrou em uma nova fase, centrada nos EUA, na qual as organizações e as escolas de administração tornaram-se disseminadores de conhecimento e modos de vida baseadas em valores neoliberais. A pesquisa sobre sentido do trabalho contribuiu para esse esforço ao construir a imagem do trabalhador preferido, alinhada com os valores neoliberais. Este ensaio propõe três diretrizes para a construção de uma agenda de pesquisa decolonial sobre o sentido do trabalho: analisar as dinâmicas de aceitação e re-existência contra o arquétipo do trabalhador preferido, revelar as vozes dos indivíduos subalternos sobre o que o trabalho significa para eles e ampliar a estrutura ontológica do sentido do trabalho. Através dessas diretrizes, pesquisadores poderão analisar como os subalternos são oprimidos dentro do meio organizacional bem como suas estratégias de aceitação e de re-existência. Ademais, essas diretrizes permitem aos pesquisadores oportunidades para entender o sentido do trabalho para além do arquétipo do trabalhador preferido. Os resultados desse estudo podem guiar esforços para o desenvolvimento de ambiente de trabalho decolonizados que libertem os subalternos de se ajustarem ao arquétipo do trabalhador preferido e contribuir para os objetivos econômicos e sociais dos países do Sul Global.