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This piece is a narrative representation of the experience of being black and female in the discipline of Geography in the UK and beyond. The aim is to share an ethnographic research on race in Geography, based on day-to-day experience in the academy. The piece expresses some of the morphologies of black geographical life in everyday academia. The material has originally been shared in coaching and mentoring relationships with me. The quotes included have been sanctioned for use in this particular piece and were sent to me in individual emails in January 2017.

The Art of the Americas exhibition (March – July 2018) at the Max Chambers Library, University of Central Oklahoma (UCO), USA, questioned the practices of assigning cultural objects to different academic disciplines and separate museums. The exhibition brought together diverse cultural objects from North, Central and South America. Using the exhibition as a threshold and a lens, this paper opens a broader conversation on decolonising museums that challenge the knowledge-building system in academic institutions. First, Shikoh Shiraiwa, curator, revisits Art of the Americas to re-examine his motives and positionality. Secondly, Olga Zabalueva dwells on the theoretical implications and importance of constantly re-assessing decolonial efforts. Third, we both explore how ingrained racial hierarchies have crystalised in certain academic disciplines. As a result, we further elaborate on the criticality of challenging institutionalised scholarship, concluding with theoretical pursuit of cultural and socially sustainable museum practice for the future.

This book explores the challenge of dismantling colonial schooling and how entangled power relations of the past have lingered in post-apartheid South Africa. It examines the 'on the ground' history of colonialism from the vantage point of a small town in the Karoo region, showing how patterns of possession and dispossession have played out in the municipality and schools. Using the strong political and ontological critique of decoloniality theories, the book demonstrates the ways in which government interventions over many years have allowed colonial relations and the construction of racialised differences to linger in new forms, including unequal access to schooling. Written in an accessible style, the book considers how the dream of decolonial schooling might be realised, from the vantage point of research on the margins. This Karoo region also offers an interesting case study as the site where the world's largest radio telescope was recently located and highlights the contrasting logics of international 'big science' and local development needs. This book will be of interest to academics and scholars in the education field as well as to social geographers, sociologists, human geographers, historians, and policy makers.

A short and direct introduction sets out the context for this special section. After a brief sketch of each of the commentary pieces and how they fit together, the key question will then be posed: how are geographers now inserting themselves into these ongoing dynamics, and which particular aspects of the present moment are geography academics well-placed to address?

This roundtable explores the potential of decolonization as a framework for understanding and addressing the problems of traditional narratives of Chinese history. We came together with the contention that the hegemonic narrative of Chinese history, which emphasizes 5,000 years of civilizational unity, is both misleading and harmful. A decolonization framework, we posited, could help illuminate past injustices and give us the tools to create better and more just histories about China.

James H. Cone is without question the most important Black Theologian of the last century in U.S. theology. This essay is an engagement with his work, focusing in particular on the shifts from European theology, in his Black Theology & Black Power, to Black Aesthetic Religious production, in The Spirituals & The Blues, to The Cross and the Lynching Tree. The core theme of this essay is the entanglement of spiritual/religious colonization with production/invention of racial hierarchies that then became the crucibles for the forging of racist imaginaries that entailed, authorized, enshrined, and sacralized white supremacy. The Janus face of this alchemy, however, was the production of a black religion of liberation that entailed decolonizing the \"blackness\" invented by the modern project of religious racist colonization. The essay considers how Cone's works empowers us to think through the analogies between the process of the colonization of the indigenous peoples of the so-called \"New World\" and the \"enslavement\" of African peoples. The similarities have to do with the coupling of the colonization of imaginaries with the imposition of racial imaginaries, i.e. religious conquest is also a racial conquest, and conversely, racial conquest is also a religious conquest.

This article stages the imaginary \"travel\" of the ideas of the Argentine philosopher/anthropologist Rodolfo Kusch (1922–1979) to the Caribbean, in the service of sketching the work of feminist cultural producers in generational knowledge transmission. The first part elaborates a dialogue between Kusch's concept of \"fagocitación\" (phagocytosis) with \"transculturación\" (transculturation), developed by the Cuban Fernando Ortiz (1881–1969). The second part of the article focuses on how Dominican diasporic composer, singer, and healer Irka Mateo enters this itinerary as a field researcher, an intellectual and expressive cultural producer. I suggest that Mateo's notion that the \"field\" might inhabit her music captures a key dimension of her work as expressive and embodied cultural praxis, and that this inhabitation subtends how the artist envisions the preservation of cultural memory and links her work to Kusch and Ortiz. The final section of the article looks at the implications of forgetting to the transmission of ancestral knowledges to illustrate how Mateo's work offers some clues that can help us better discern what re-membering means, which might be distinct and enrich how we remember.

Departing from Christian spiritualities, even those emerging from feminist theologians and Latin American eco feminist liberation theologies, the indigenous women's movements started to propose their own \"indigenous spirituality.\" In some key meetings like the \"First Summit of Indigenous Women of the Americas\" and at other later meetings, their basic documents, final declarations, collective proposals have a spiritual component that departs from the influences of the largely Christian Catholic background of the country. Their discourses, demands, and live presentations have also expressed this religious background. Through several years of interactions and sharing with women in the indigenous worlds of Mexico, the author has systematized a series of characteristics that emanate from a particular cosmovision and cosmogony. These religious references to an indigenous spirituality are inspired on ancestral references re-created today as the women struggle for social justice. The inspiration for their social justice fight is often anchored in these beliefs and practices. It is a reference to worlds of ritual, liturgy, and collective worship that—although being often attired in Catholic and Christian imagery—reveal a deep disjuncture with Christianity and affirm their epistemic particularity. Working from these \"cracks of epistemic differences\" (Mignolo 2006) the author presents them as a de-colonial effort. Women are actively proposing to recapture ancestral spiritualities to decolonize both the religious universes they were forced to adopt during the historical colonial invasion as well as from the influences of a neo-colonial feminist frame for gender equality.

In this essay, we revisit the concept of \"political spirituality\" that we developed in our book The Spirit of Revolution: Beyond the Dead Ends of Man (2016) in light of the profound political upheavals that have happened since its publication. We begin with theories about the breakdown of neoliberalism and the \"return of politics\" with the rise of so-called populist movements. We argue that notions of the \"demos\" and the \"people\" miss the dimension of transindividuality central to our thinking of political spirituality. The second aspect of political spirituality missing from current critical theory is transcendence, or the desire to go beyond the limits of who and what we are. We capture both these dimensions through a notion of \"relational finitude,\" demonstrating both the poverty of European philosophy in this respect, and celebrating the contribution of feminism, decolonial theory, and African philosophy toward a new praxis of being human.