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\"Based on three decades of fieldwork throughout the developing world, Scars of Partition is the first book to systematically evaluate the long-term implications of French and British styles of colonialism and decolonization for ordinary people throughout the so-called Third World. It pays particular attention to the contemporary legacies of artificial boundaries superimposed by Britain and France that continue to divide indigenous peoples into separate postcolonial states. In so doing, it uniquely illustrates how the distinctive stamps of France and Britain continue to mark daily life along and behind these inherited borders in Africa, Asia, Oceania, and the Caribbean. Scars of Partition draws on political science, anthropology, history, and geography to examine six cases of indigenous, indentured, and enslaved peoples partitioned by colonialism in West Africa, West Indies, South Pacific, Southeast Asia, South India, and the Indian Ocean. William F. S. Miles demonstrates that sovereign nations throughout the developing world, despite basic differences in culture, geography, and politics, still bear the underlying imprint of their colonial pasts. Disentangling and appreciating these embedded colonial legacies is critical to achieving full decolonization--particularly in their borderlands\"-- Provided by publisher.

Post-colonial theory recognizes that European and American scholars have traditionally defined the themes that are of interest in literary criticism; in Moroccan studies, these themes have tended toward questions of migration, identity, secularism, and religious fanaticism typically questions regarding Morocco in its relationships with colonizing nations. This book intends to re-define the themes of interest in Moroccan studies, looking toward more local themes and movements and relationships of sub-cultures and languages within Morocco. Questions in this volume regard concepts of the self, conflicting discourses, intersections of self-identity and community, and Moroccan reclamation of identity in the post-colonial sphere.

\"In New Delhi : The Last Imperial City, Johnson provides an historically rich examination of the intersection of early twentieth-century imperial culture, imperial politics, and imperial economics as reflected in the colonial built environment at New Delhi, a remarkably ambitious imperial capital built by the British between 1911 and 1931. India's changed political conditions, exacerbated by previous colonial policies like the partition of Bengal, demanded a new approach to an India which was undergoing tremendous political, social, and economic transformations caused by its long interactions with Britain. At this critical moment and as the pre-eminent symbol of British imperial rule in India, New Delhi crucially displayed a double narrative of promised liberation and continued colonial dependence. This message, rich in ambiguity, created tension between a government intent on satisfying Indian demands for political reform with its equally important need to maintain absolute authority. Britain's last imperial capital in South Asia represented a new model of imperial hegemony based not simply on coercion but on Indian consent to further colonial rule\"-- Provided by publisher.

This paper introduces the concept of white childhoods as a critical framework to examine how whiteness, coloniality, and racial capitalism shape early childhood education and care systems in Europe. Dominant norms of childhood, rooted in white, middle-class, heteronormative, and non-disabled ideals, structure how children are seen as emotionally legible, developmentally \"normal,\" and worthy of institutional care. Racialized and migrant children are often positioned as deficient, with their languages, cultural practices, and family structures rendered unintelligible or threatening. Drawing on in-depth interviews with Syrian mothers and ethnographic observations across Belgium, Germany, and the Netherlands, the paper maps how white childhoods are enforced through language policy, affective expectations, and maternal surveillance. Beyond critique, the paper uses short speculative vignettes to explore abolitionist futures in which care is collective, multilingualism is embraced, and belonging is not conditional. These speculative fragments are grounded in the lived experiences and quiet refusals voiced by migrant mothers, treating imagination as both method and political strategy. Rather than seeking inclusion or reform, the paper calls for dismantling the racialized logics of early childhood education and care and for building educational spaces grounded in relationality, cultural sovereignty, and joy. Abolition here is framed not as utopian idealism but as a pedagogical and methodological commitment to living otherwise.

Abstract This article examines how the identities of quilombolas from two communities located in Palmas, in the Brazilian state of Paraná, have been (de)(re)constructed. To this end, we developed a theoretical discussion from a post-colonial perspective on identity, questioning the essentialist constructions present in the literature. Methodologically, we adopted the oral history approach for data collection, conducting interviews with quilombolas from both communities. From a heretological perspective, the analysis showed how narratives have been deconstructed, contested, and (re)told from the quilombolas’ own standpoint. In a context marked by territorial instability and structural racism, the findings indicate that the (de)(re)construction of identities is based on the recovery of their ancestry. Practices that are re-signified, reproduced, and (re)lived beyond the territorial limits of these communities reveal identity hybridity and a departure from the essentialist vision of identity, thereby challenging colonialist perspectives. Resumen En este artículo buscamos comprender cómo se (des)(re)construyeron las identidades de los “quilombolas” (cimarrones) de dos comunidades ubicadas en Palmas-PR. Para ello, realizamos una discusión teórica desde la perspectiva poscolonial sobre la identidad, cuestionando construcciones esencialistas presentes en la literatura. Como metodología, adoptamos el método de historia oral para la recolección de datos y realizamos entrevistas con “quilombolas” de dos comunidades. Desde una perspectiva heterológica, el análisis permitió destacar cómo las historias fueron deconstruidas, contestadas y (re)contadas desde la visión de los propios “quilombolas”. En medio de la inestabilidad territorial y el racismo estructural, observamos que hay una (de)(re)construcción de sus identidades, que se basa en el rescate de la ancestralidad. Las prácticas que se resignifican, reproducen y (re)viven más allá de los límites territoriales de las comunidades, demuestran un hibridismo identitario y una ruptura con la visión esencialista de la identidad, cuestionando así la visión predicada por el colonialismo. Resumo Neste artigo buscamos compreender como as identidades de quilombolas de duas comunidades localizadas em Palmas - PR foram (des)(re)construídas. Para tanto, realizamos uma discussão teórica a partir da perspectiva pós-colonial sobre identidade, questionando construções essencialistas presentes na literatura. Como metodologia, adotamos o método de história oral para a coleta de dados e realizamos entrevistas com quilombolas das duas comunidades. De uma perspectiva heterológica, a análise permitiu evidenciar como histórias foram desconstruídas, contestadas e (re)contadas sob a visão dos próprios quilombolas. Em meio à instabilidade territorial e ao racismo estrutural, observamos que há uma (des)(re)construção de suas identidades, que tem como base o resgate da ancestralidade. As práticas ressiginificadas, reproduzidas e (re)vividas para além dos limites territoriais das comunidades evidenciam um hibridismo identitário e o rompimento com a visão essencialista de identidade, contestando, assim, a visão pregada pelo colonialismo.

Fanon, postcolonialism and the ethics of difference raises a host of crucial questions regarding the relevance of Fanon today: in today’s world, where violence and terror have gone global, what conclusions might we draw from Fanon’s work? Should we keep on blaming Fanon for the colonial violence, which he internalized and struggled against, and overlook the fact that the very Manichaeism that previously governed the economy of colonial societies is now generating violence and terror on a global scale? Has the new humanism which he inaugurates in the concluding section of The Wretched of the Earth turned out to be nothing but a vain plea? What grounds for optimism does he allow us, if any? What is to be salvaged from his ethics and politics in this age of globalization?Fanon, postcolonialism and the ethics of difference offers a new reading of Fanon’s work, challenging many of the reconstructions of Fanon in critical and postcolonial theory and in cultural studies and probing a host of crucial issues: the intersectionality of gender and colonial politics; the biopolitics of colonialism; Marxism and decolonization; tradition, translation and humanism. Fanon, postcolonialism and the ethics of difference underscores the ethical dimension of Fanon’s work by focusing on his project of decolonization and humanism.

The aim in this contribution is to amplify the call, articulated across a range of disciplines relevant to international politics, for a paradigm shift that decentres the study and practice of Europe's international relations. Such a perspective is necessary both to make sense of our multipolar order and to reconstitute European agency in a non-European world. The analytical categories proposed in this article for a decentring agenda - provincialization, engagement and reconstruction(s) — can help to navigate the nexus of the empirical and the normative in such a decentring process. Applying the decentring logic to the EU's own foundational narrative, the authors suggest that, only by acknowledging the inflections of colonialism in the EU project itself, can the Union reinvent its normative power in the 21 st century.

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.

For many residents of Western nations, COVID-19 was the first time they experienced the effects of an uncontrolled epidemic. This is in part due to a series of little-known regulations that have aimed to protect the global north from epidemic threats for the last two centuries, starting with International Sanitary Conferences in 1851 and culminating in the present with the International Health Regulations, which organize epidemic responses through the World Health Organization. Unlike other equity-focused global health initiatives, their mission—to establish \"the maximum protections from infectious disease with the minimum effect on trade and traffic\"—has remained the same since their founding. Using this as his starting point, Alexandre White reveals the Western capitalist interests, racism and xenophobia, and political power plays underpinning the regulatory efforts that came out of the project to manage the international spread of infectious disease. He examines how these regulations are formatted; how their framers conceive of epidemic spread; and the types of bodies and spaces it is suggested that these regulations map onto. Proposing a modified reinterpretation of Edward Said's concept of orientalism, White invites us to consider \"epidemic orientalism\" as a framework within which to explore the imperial and colonial roots of modern epidemic disease control.

Tashkent, the capital of Uzbekistan is an outstanding example of how 20th-century architecture was used to shape an early cosmopolitan capital, i.e., a vibrant mosaic of cultures and ethnicities, following the political and social shift in Central Asia under the Soviet period. Tashkent therefore testifies how modernization was a non-capitalist path towards development along the 20th century beyond Europe and the US, and how post-war architecture and urbanism accompanied the building of a new society under socialism. Having been the crossroads of cultures for centuries, Tashkent became the capital of so-called Russian Turkestan in 1867, as part of the 'Great Game' rivalry between the Russian and British Empires over Central Asia. Industrialization began in the 1920s and was boosted as a result of World War II. An earthquake destroyed much of the city in 1966, and the subsequent reconstruction speeded up the modernization process and made Tashkent the fourth most populous city in the Soviet Union between the Thaw period and the fall of the USSR. This way, Soviet Tashkent restored Central Asia to its former transitional function on the Great Silk Road, a place where cultures, races, ideas, and languages intertwined. The city was to be both the Soviet gateway to Asia and a showcase of the 'Soviet Orient', vivid proof of how socialism and modernism could adapt to any postcolonial scenario.