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The postmodern condition constitutes an extremely important threshold from which we can productively engage with the modern episteme. However, what has been identified as a new historical rupture in postmodern theory does not mark the end of modernity as the new world system is both reminiscent of the colonial past and symptomatic of its neocolonial impulse. This entanglement between the colonial past and the neo-colonial present urges us to foster new epistemic sovereignties and cognitive paradigms in conversation with the postcolonial and decolonial visions of the world. If the postcolonial perspective involves the critical reconsideration of the Eurocentric legacy of modernity as a form of “cultural hegemony” and “epistemological bias”, the decolonial perspective seeks to delink from “the universal fictions of modernity” and subvert the legacy of Western “global linear thinking”. Informed by this critical consciousness, the aim of this paper is twofold; the first is to reconsider the problematic relationship between Islam and modernity from a postcolonial standpoint, while the second emphasizes the importance of the decolonial option in our endeavor to shift the geography of reasoning from Western cannons of thought into non-European traditions of knowledge. The article explores Abū Ḥayyān al-Tawḥīdī’s philosophical spirit as an instance of early Arab-Islamic humanism. Informed by postcolonial critical consciousness, I believe that the need to revisit the Muslim intellectual legacy of the “Golden Age” is vitally important to subvert the modern imperial episteme and reenergize hope in the ability of non-Eurocentric traditions of knowledge to foster new cognitive paradigms and canons of thought.

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.

This article aims to propose a polyphonic decolonial historical approach to Management and Organization Studies (MOS), relating the theoretical-methodological aspects of the historical perspective with the decolonial option. We suggest a conceptual dialogue between the historiographical approach and MOS. We aimed to reflect on the possibilities for improving the organization theory, emphasizing the methodological concern with polyphony in historical studies. As a result, epistemological limitations in the use of history are presented when associated with MOS that is necessary to be overcome. We assume a position of understanding the history composed of narratives as fragmented representations of the past. Also, we articulate the ethical-political option of decoloniality for the co-construction of historical narratives about translocal practical-knowledge in management - towards pluriversal transmodernity. The article contributes to epistemic and methodological (re)orientations engaged in the context of (1) local/regional research-teaching (2) through the theory and practice of management in (3) rescuing the sociocultural identity.

Tlostanova examines Central Asia and the Caucasus to trace the genealogy of feminism in those regions following the dissolution of the USSR. The forms it takes resist interpretation through the lenses of Western feminist theory and woman of color feminism, hence Eurasian borderland feminism must chart a third path.

En este artículo se analiza la dimensión y las posibilidades que ofrece para los historiadores de la educación el marco de la historia decolonial de la educación. El trabajo no busca explorar potenciales nuevas temáticas que se puedan desarrollar a partir de esta perspectiva historiográfica, sino indagar en el enfoque que proyecta la opción decolonial para los historiadores de la educación. Para tal fin se sitúan algunos conceptos clave, como son la diferenciación entre lo decolonial y lo poscolonial y la distinción entre colonialismo y colonialidad. Posteriormente, se presenta un acercamiento al “giro ontológico” a partir de los trabajos de Eduardo Viveiros de Castro. Otro elemento que se explora es la perspectiva historiográfica planetaria que, tomando como referencia la época geológica del Antropoceno, propone en sus recientes publicaciones el historiador Dipesh Chakrabarty. El objetivo que se plantea es situar lo que estos elementos teóricos en su dimensión historiográfica pueden significar para la historia de la educación en un tiempo marcado por la incertidumbre, la mutación social y la transformación de la sensibilidad. Un tiempo propicio para establecer nuevos referentes y debates teóricos que cuestionen y orienten el quehacer histórico educativo. In this paper I aim to analyze the dimension and possibilities that the paradigm of the decolonial history of education offers for historians of education. The work does not seek to explore possible new themes that can potentially be developed within this historiographic framework, but rather to analyze the approach that the decolonial option projects for historians of education. For this purpose, some key concepts are placed, such as the differentiation between the decolonial and the postcolonial, as well as the distinction between colonialism and coloniality. Subsequently, an approach to the “ontological turn” is presented based on the works of Eduardo Viveiros de Castro. Another element that is explored is the planetary historiographic perspective that, taking the geological epoch of the Anthropocene as a reference, historian Dipesh Chakrabarty proposes in his recent publications. The objective is to locate what these theoretical elements in their historiographic dimension can mean for the history of education in a time marked by uncertainty, social mutation and the transformation of sensitivity. A time that is conducive to establishing new references and theoretical debates that question and guide historical educational work.

In this polemic essay I critically engage with the migration-modernisation argument presented by Marek Okólski in his article “Modernising Impacts of Emigration” published in “Studia Socjologiczne”, issue 3, volume 206. By employing postcolonial and decolonial theory I offer an alternative voice in the discussion on theorising migration. The polemic attempts to question the prevailing thinking on the migratory situation in Poland (patterns of immigration and emigration) anchored in the rhetoric of modernity and, by doing so, provoke further discussion on theorising and researching migration in Poland.

T'ikahina es un drama escrito en 1920 (fecha estimada) por el sacerdote de origen quechua Nemesio Zúñiga Cazorla, y está ambientado en la época colonial peruana. En él se relata la historia de una familia noble del Cusco que, a lo largo de la obra, cuestiona sus tradiciones ancestrales puestas en conflicto con la cultura evangelizadora. Zúñiga utiliza el teatro como una herramienta para evangelizar, tal como se hiciera en distintos lugares de América desde la conquista, pero con la particularidad de incluir diversos elementos de la cultura prehispánica. Así, el autor hace alusión tanto a situaciones cotidianas como a ceremonias rituales, destacando además el uso de un lenguaje lleno de poesía, saludos protocolares y vocabulario de raíz indígena.

The conclusion draws attention to the intellective praxes of Frantz Fanon, James Baldwin, and liberation theologians within the context of asking the question of what it means to do theology in the present context of global coloniality. It argues that the theological pedagogy of decolonial love offers a particular orientation to theologians as they struggle to apprehend reality: when decolonial love informs a theological image of salvation, it implies a commitment to opposing Western modernity and its ways of delineating ways of being, knowledge, and eschatology, and to living into an alternative eschatological commitment. The theological pedagogy of decolonial love requires investing in new forms of analysis and requires struggling to ground theological language more strongly in historical realities, while doing so in light of the imagination of and commitment to the sacred.

Verdesio discusses the shortcomings of a central category in the theoretical repertoire of the decolonial option: “coloniality of power.” By focusing on Uruguay as a case study, a country where the colonial legacies typical of settler colonialism are still alive, Verdesio shows the limited explanatory power of categories like coloniality of power, that were born out of the study of other forms of colonialism. The negative, sometimes passionate reactions the reemergence of the Charrúa Indians has elicited from a significant number of social actors (politicians, academics, and the general public) are discussed as a symptomatic phenomenon that may help one understand the deep roots and currency of present-day colonial legacies.