Explore the vast range of titles available.

The need for identity has always been a major issue for humanity in its search for significance and meaning. In the context of African societies, colonisation has sparked extensive debate over the erosion of indigenous identities and the dismantling of traditional social structures. Utilising a multi-method approach, this study examines the subtle efforts at decoloniality in contemporary African society, focusing on Nsukka, Enugu State, Nigeria. Results showed a decline in the appropriation of foreign names among Nsukka people and the incorporation of “sainthood” into indigenous religious practices. Primordial beliefs and practices such as ịkpọ ma and ịnwu ma are being revived, while the practice of offering sacrifice has gained prominence. These findings indicate a substantial return to traditional socio-cultural practices aimed at re-establishing an indigenous identity, demonstrating the resilience and adaptability of the Nsukka people in the face of historical and ongoing external influences.

Aiming to deepen the debate and raise awareness about information literacy, this article presents the central findings of a qualitative exploratory study. The research is positioned through the lens of decolonial and intercultural thought, questioning current elitist and technicist approaches. The main contribution is the proposal of information literacy principles adapted for individuals and groups in situations of social vulnerability. This conceptual framework—which articulates decolonial thinking with the four dimensions (technical, aesthetic, ethical, and political) of Vitorino and Piantola (2020)—seeks not only to overcome the limitations of hegemonic perspectives but also to provide a fundamental basis for the development of actions, projects, and programs directed at minority and marginalized social groups.

Due to an oft held presupposition by academic administrators that the humanities lack utility, it is common for humanities scholars to be fearful of the demise of our disciplines in institutions of higher learning. In a number of western institutions, humanities departments have been closed based upon this logic. Locating the discussion within the South African academy and based particularly upon the pedagogical experience of the University of South Africa, the authors note an emerging juxtaposition to the western utilitarian approach toward humanities. The decolonial turn is gaining traction in neo colonies and offers an approach away from western positivist-inspired reductivism. Therefore, from within the decolonial milieu, a recovery of the importance of researching and teaching themes of the human can arise when the conception of the person is integrally restored. We argue that when dominant knowledge systems are dislodged, space is created for epistemic plurality by which epistemic re-centring occurs. Doing philosophy in the decolonial environment affords the privilege of reclaiming humanity in the face of its neo colonial mutilation. This is even more so, when philosophy is taught through the dispersed mode of open, distance, and e-learning (ODeL), an andragogy that encourages recentring and decolonisation in both the theory and praxis of teaching and learning.

I attempt a dialogue between phenomenology (Husserl) and decoloniality (Quijano), understanding that both are theoretical frames by means of which transcendental phenomenology and the lifeworld, on the one hand, and modernity/coloniality, on the other, came into being. Phenomenology and transcendental consciousness/lifeworld are mutually constitutive. One cannot exist without the other; and so it is for the mutual constitution of decoloniality and modernity/coloniality. There cannot be modernity/coloniality without decoloniality, and vice versa. The axis around which the dialogue I attempt here turns is the geopolitics of knowledge and colonial difference, structuring and ranking all spheres of life.

“I DON’T KNOW HOW TO WALK COMODORO”: LEGAL PLURALISM AND GUARANTEE OF RIGHTS FOR MIGRANTS IN THE CONTEXTS OF SOCIAL INEQUALITIES (PATAGONIA, ARGENTINA) In this paper, we analyze the difficulties in access to social rights in Argentina by migrant groups from neighboring countries, particularly women from the Andean world (Bolivia), in the justice field. In an ethnographic approach and with contributions from the decolonial perspective, we present various situations that Quechua‑speaking women experience in the Cuenca del Golfo San Jorge (Argentina) which exemplify a set of restrictions and violence that operate in the context of social inequalities. Thus, some social practices linked to differential ways of understanding life in society and justice stand out, resignified in the migratory context that accounts for the agency of migrant groups. State institutions must initiate a process of transformation focused on legal pluralism, the intercultural approach, and the intersectionality of gender perspectives.

Through their synergies, trade-offs, and contradictions, the sustainable development goals (SDGs) have the potential to lead to environmental justices and injustices. Yet, environmental justice (EJ), and social justice more broadly, are not currently embedded within the language and spirit of the SDGs. We part from the premise that “many ‘environmental’ problems are, by their very nature, problems of justice” (Lele, Wiley Interdiscip Rev Water 4:e1224, 2017). We review progress in EJ frameworks in recent years, arguing for the need to move beyond a focus on the four principles of mainstream EJ (distribution, procedure, recognition, and capabilities) towards a more intersectional decolonial approach to environmental justice that recognises the indispensability of both humans and non-humans. EJ frameworks, and the SDGs should recognise power dynamics, complex interactions among injustices, and listens to the different ‘senses of justice’ and desires of theorists, activists, and other stakeholder from the Global South. We analyze how EJ frameworks are, or fail to be, incorporated in the SDGs with a focus on the food–water–health nexus (SDG2, 3, 6); climate-energy (SDG7, 13), conservation (SDG14, 15); and poverty and inequality (SDG1, 10). We call attention to the ‘elephant in the room’—the failure to go beyond GDP but instead include economic growth as a goal (SDG8). We argue that sustainable degrowth and intersectional decolonial environmental justices would create better conditions for the transformative changes needed to reach the broader aim of the SDGs: to leave no one behind.

Frantz Fanon’s The Wretched of the Earth critically examines colonialism, highlighting its violence, exploitation and dehumanisation. He argues that colonialism creates a stark division between the privileged colonisers and the marginalised colonised, leading to what he terms ‘atmospheric violence,’ which results in anxiety, depression and feelings of inferiority among the oppressed. True liberation, for Fanon, requires a radical break from this oppressive framework. Similarly, Black theology critiques the role of Western Christianity in sustaining colonial and systemic oppression, advocating for liberation rooted in the experiences of marginalised communities. The song State of Emergency by Simphiwe Dana reflects these themes, addressing the ongoing struggles of Black South Africans even after political liberation, and calling on younger generations to engage with the incomplete liberation project inspired by the 1976 youth uprising.Intradisciplinary and/or interdisciplinary implicationsThis study employs critical discourse analysis to examine themes of marginalisation and the quest for liberation in both Fanon’s work and Dana’s music, demonstrating how language reflects and sustains power dynamics. Critical discourse analysis aligns with decolonial thought, emphasising that genuine liberation requires addressing systemic inequities and restoring dignity to marginalised communities. Both Fanon and Dana assert that emancipation involves dismantling entrenched power structures beyond political change.

South Africa has seen a surge in student protests, with virtually every institution of higher education experiencing some degree of disrupted productivity. This paper is a theoretical argument that presents the proponents of decoloniality as a tool to deradicalise students’ minds against radical student unrest in the university system and answers the question of how to deradicalise student unrest using decoloniality as a tool. The study is located with a transformative worldview, and the argument was analysed using conceptual analysis to make sense of the argument. The study is structured to explain what decoloniality is in relation to decoloniality of the minds, the assumptions, and its correlational evidence with the deradicalisation of student unrest. The findings revealed that disrupting colonial ideologies, knowledge reclamation, changing discourse structures, and decolonising practices are dimensions needed to decolonise student mindset towards deradicalisation of student unrest. The study concludes that these dimensions are the potential for peace and tranquility in the university system.

This provocative book is anchored on the insurgent and resurgent spirit of decolonization in the twenty-first century. The author calls upon Africa to turn over a new leaf in the domains of politics, economy, and knowledge as it frees itself from imperial global designs and global coloniality. With a focus on Africa and its Diaspora, the author calls for a radical turning over of a new leaf, predicated on decolonial turn and epistemic freedom. The key themes subjected to decolonial analysis include: (1) decolonization/decoloniality - articulating the meaning and contribution of the decolonial turn; (2) subjectivity/identity - examining the problem of Blackness (identity) as external and internal invention; (3) the Bandung spirit of decolonization as an embodiment of resistance and possibilities, development and self-improvement; (4) development and self-improvement - of African political economy, as entangled in the colonial matrix of power, and the African Renaissance, as weakened by undecolonized political and economic thought; and (5) knowledge - the role of African humanities in the struggle for epistemic freedom. This groundbreaking volume opens the intellectual canvas on the challenges and possibilities of African futures. It will be of great interest to students and scholars of Politics and International Relations, Development, Sociology, African Studies, Black Studies, Education, History, Postcolonial Studies, and the emerging field of Decolonial Studies.

The study reports on undergraduate students’ introduction to the Language Portrait (LP) as a creative inquiry resource that they used to embark on a scholarly journey through which they could potentially decolonise their subjectivities. We argue that the coloniality of English in the South African context has undermined subaltern students' scholarly knowledge production and contribution, ways of thinking, and how they value themselves outside the accepted Western norms as embodied in the English language. Consequently, this has shaped their subjectivity. By using LPs, students were able to reflect on their learning experiences. The study finds that self-reflective research skills can provide resources for shifts towards a non-colonial subjectivity. Using an exploratory case study design, students' engagement with LPs was utilised as data, accompanied by interviews. Twelve students studying at an Islamic higher education institute were asked to colour in a body silhouette (LP) and were then interviewed to explain the meaning of their LPs. The study found that the LP was an effective tool for reflecting on students learning and scholarly aspirations. Students responded very positively to the way they could do self-reflection in a colourful and playful manner. We also found that learning Arabic allowed the students to realise that there are alternative ways of thinking about who they could become. LPs added to their skill set by giving them a new research tool that they may use to pursue an epistemic delinking from the colonial project.