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This pedagogical intervention examines the manifestations of Eurocentrism and the coloniality of knowledge in the teaching of IPE by analyzing an IPE Master's program of a UK university. Advancing a decolonial reading of this program, I draw on the growing body of decolonial theories critiquing political economy scholarship and teaching. Three points of critique are centered throughout this analysis: (1) economism, (2) the absence of race and (3) the conceptualization of 'The International'. In addition to identifying how these issues manifest in the IPE course, I suggest ways to address them, illustrating how decolonial pedagogical transformations and epistemic pluriversality can lead to better analytical frameworks, as well as contribute to epistemic and global justice. This intervention begins by outlining the IPE program in question before introducing a decolonial analytical framework that centers the coloniality of knowledge and Eurocentrism. This framework is then mobilized throughout the analysis which is divided into the three points of critique mentioned above. Afterwards, I propose some alternative bodies of knowledge as decolonial options for IPE syllabi and conclude with suggesting further research avenues. This intervention seeks to engage IPE professors and researchers who are interested in or committed to decolonizing IPE syllabi, programs and departments.

The article considers the main challenges faced by the post-Soviet social sciences in the global configuration of knowledge, marked by omnipresentcoloniality. In disciplinary terms this syndrome is manifested in the social sciences/ versus area studies divide from which the post-Soviet is either excluded or equalized with postcolonial discourses. The situation can be described as a general invisibility of the post-Soviet space and its social sciences and scientists for the rest of the world and the refusal of the global North to accept the post-Soviet scholar in the capacity of a rational subject. The reasons for this complex intersection of the post-Soviet, postcolonial and other post-dependence factors are both internal and external, political and epistemic. Following the methodological principles of decolonial option the author analyses such specific elements of the post-Soviet stagnant configuration in knowledge production as the external imperial difference and the double colonial difference, the geo-politics and body-politics of knowledge the way they are reflected in the knowledge production and distribution, paying specific attention to the possible ways out of this epistemic dead-end.

This article addresses some reasons and requirements for intercultural theologising as boundary-crossing interaction to be decolonised and hold decolonising potential itself. Decolonialism being concerned with both those in ‘marginalised’ and in ‘privileged’ positions, this article focusses on some of the latter’s challenges, responsibilities and opportunities. Grounding the argument in writings of scholars from disciplines like linguistics, cultural anthropology, decolonial studies and various strands of theology both from the Global South and the Global West, epistemological motivators for a decolonising theology will be sketched in the first step. The second step involves a consideration of an appropriate methodology called ‘chosen vulnerability’. Central to it would be the learning and using of vernacular languages in order to move towards cross-cultural understanding from emic perspectives. In step three, an attempt at implementing such will be portrayed that was a core component of a recently completed interdisciplinary PhD project. Based on contextual learning of isiXhosa, several church-related concepts in English and isiXhosa were investigated and compared in a subsidiary study. The findings are used to illustrate how chosen vulnerability can enable humble contributions to decolonising theologies. This is achieved through emic approaches and perspectivism.Intradisciplinary and/or interdisciplinary implicationsThis article raises awareness for sometimes hidden epistemic inequalities and suggests ways in which those in relative cultural-linguistic power can reduce the imbalance. This is of relevance primarily to intercultural theology. In turn, such insights from intercultural theology can benefit academic research in cross-cultural contexts in general.

This paper critically examined the praxis of decoloniality in higher education through theoretical and practical lenses, emphasising the need for an epistemic shift from colonial oppressive knowledge systems to indigenous frameworks. Grounded in critical race theory, the study explored historical and contemporary dimensions of coloniality and its persistent influence on education, knowledge production, and institutional structures in Africa. It interrogated the impact of colonial power dynamics on curriculum design, language policies, and institutional leadership, highlighting barriers to decoloniality such as Eurocentric curricula, linguistic hegemony, epistemic injustice, and structural inequalities. Furthermore, it advances a conceptual framework for decoloniality in higher education, incorporating race, narrative storytelling, critique of liberalism, commitment to social justice, interdisciplinarity, and leadership. It argued that sustainable decoloniality necessitates a restructuring of academic disciplines, integration of indigenous knowledge systems, and inclusive leadership committed to transformative change. The paper further advocates for policy shifts that support equitable access to education. By proposing actionable strategies for institutional transformation, this study contributes to ongoing scholarly and activist discourses on decolonial education, emphasising the urgency of dismantling colonial oppressive legacies and fostering a higher education system that is responsive to African contexts.

Looking at work on advocacy research, this article raises concerns about researchers, exploring and illustrating four aspects of the Coloniality of Anglo-European knowledge practice possible in such research. It suggests that it is not because we are able to be scholars that we are positioned to develop knowledge of marginalized others; it is because of how we are positioned in relation to marginalized others that we are able to be scholars. This article ends with a suggestion for an epistemic shift.

Working towards reconciliation, the undoing of structural inequalities and segregation often means transforming ‘white spaces’ into less white spaces, including but not restricted to Christian communities. However, it is often overlooked that greater representation of people of colour does not automatically challenge the epistemic authority that tends to rest with white people and/or Eurocentric knowledge systems.This was the backdrop of a study carried out in a multi-‘racial’ South African congregation. The purpose was to understand how white people conceptualised and worked for reconciliation in a context they were culturally dominating. A constructivist grounded theory approach was used to generate and analyse data through ethnographic methods and relationship-based learning of isiXhosa.This article presents the problem identified – the ‘coloniality of knowledge’ in ‘reconciling’ Christian communities. To challenge it and to render theologising more relevant in the intercultural contact zone, several concrete suggestions are subsequently made. They are focussed on creating environments favourable to embracing cultural-linguistic differences and to harnessing them for increased gospel relevance and epistemic equality. The value and the cost of such transformation will be discussed in the end with reference to the South African context.Intradisciplinary and/or interdisciplinary implicationsSeeking relationships on the terms of the ‘other’ enables more profound ways of sharing different experiences of the gospel. This approach of decolonising theology can increase cultural and epistemic justice with implications for practical and systematic theology, mission and reconciliation studies, and research in general in cross-cultural settings.

This article is an attempt to bring decolonial strands of critical thinking to African/Zimbabwean literary tradition. It explores how Memory Chirere uses the short story genre as a territory of practical life where decolonial practical relations of emancipatory knowledge production are weighed. It argues that the anthology, Tudikidiki, (2007) as Chirere's territory of artisanship of practices, evokes ecologies of knowledge crucial for developing decolonial options. From decolonial epistemic perspective, the article posits that the enduring historical duration of coloniality has elucidated the presence of unequal relations in African knowledge production systems. In its multiple manifestations, coloniality has disfigured, distorted, reconfigured and eventually transformed African ways of knowing. The result is epistemicide, in which Western epistemic systems are valorised as indispensable and unassailable, while indigenous forms of African knowing are vilified as setting a site for conflicting savage desires and derisions. Against this background, this paper considers the imperative need for engaging both indigenous theoretical and practical epistemological projects in terms of the nuances of decoloniality within literary studies. It insists that decolonial turn necessitates a process of ontological change that speaks to the emergency of nascent ecologies of knowledges.

Domestic violence and child abuses especially as perpetrated by men and linked to alcohol abuse is an issue well covered in what I term conventional liberal scholarship. In this I deploy Maria Lugones’ decolonising feminism theory in which the position of the black women is at the bottom of the human hierarchy and the white men are at the top. In decolonial terms there is a modernity inscribed distinction between human and non humans. Broadly categorised, the blacks, Hispanics and Others in the colonised world form part of the non humans while the white Caucasians bestowed on themselves the status of the human. In this article I explore the violence endured by women in physically and emotionally abusive relationships. I explain why they endure such unendurable suffering. I also attempt to expose some alternative political interpretations in the song Tozeza baba which narrates the frustrations and suffering of the people of Zimbabwe under the leadership of Robert Mugabe. The methodology used is an exploration of popular music using the example of Zimbabwe’s Oliver Mtukudzi’s song Tozeza baba which expresses the trepidations of a family resulting from the father’s drunk behaviour.

Dynamic mental images are co-constitutive of the determinations of reality and possibility under which our senses of life open and unfold. Ultimately, this dynamic sense of images introduces the difficulty of thinking in light of their role in the configuration of human knowledge and their power over interpretations and determinations of the many senses of beings. This relationship between images and philosophical knowledge is further complicated when one looks at it from the perspective of a colonized consciousness. In such cases self-knowledge and the very possibility of philosophical knowledge depend on images that are not one's own. This makes the articulation of the senses of distinct existences an impossible project. By looking at the work of Fanon, Anibal Quijano, and Alfredo Jaar, this article discusses how such pernicious images occur in spite of one's distinct sense of existence, and how the distorted displacement of existence may be challenged and overcome.