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This article reads A Modest Proposal from the darker side of the westernised/anglicised Enlightenment. Firstly, it critically engages with the proclivity within the Anglocentric academy to celebrate English language literary figures associated with \"The Enlightenment\" in Ireland without a questioning of their role in the colonial project and in shaping its discourses of racism and sexism. Secondly, it focuses on how, from an Irish decolonial perspective, Jonathan Swift can be understood as a manager of the colonial racial/patriarchal matrix of power. Thirdly, it argues that the satire written by Jonathan Swift should be understood as an Anglocentric geo-cultural category and may be understood as westernised/anglicised Enlightenment satire. Finally, A Modest Proposal is analysed in terms of the exceptionality principle of irony, Swift's project of improvement and salvation of the colonised, and modernity/coloniality's rhetorical promise yet inability to solve the problems it produces. Este artículo propone una lectura de A Modest Proposal desde la perspectiva más oscura de una Ilustración occidentalizada y anglicista. En primer lugar, aborda desde un prisma crítico la proclividad de la academia anglocéntrica a celebrar figuras literarias en lengua inglesa asociadas con “la Ilustración” en Irlanda sin cuestionar su papel en el proyecto colonial y en la configuración de discursos raciales y sexistas. En segundo lugar, el artículo se centra en demostrar cómo, desde una perspectiva decolonial irlandesa, Jonathan Swift puede entenderse como un gestor de una matriz de poder colonial racial/patriarcal. En tercer lugar, el ensayo propone que la sátira escrita por Jonathan Swift debe abordarse como una categoría geocultural anglocéntrica y que puede entenderse como una sátira ilustrada occidentalizada/anglicanizada. Por último, se analiza A Modest Proposal en términos del principio de excepcionalidad de la ironía, el proyecto swiftiano de mejora y salvación de los colonizados, y la promesa retórica de la modernidad/colonialidad, aunque incapaz de resolver los problemas que produce.

Contemporary post/decolonial discourses in Kazakhstan have completely excluded the following issue from the field of narrative: the question of critically reevaluating the pre-colonial cultural structure. These discourses consider current issues mostly as a result of colonialism and overemphasize external factors. It is important to read and decipher the symbols of the cultural structure to understand the origins of authoritarianism and other socio-political problems. This article aims to investigate the origins of notions of the human being and its existence in the postcolonial Kazakh culture through comparing it to its pre-colonial cultural context. I will be working with Abai’s Words of Edification, which is a collection of texts written in prose in the form of a free philosophical meditation, and it is an apt source for the investigation of the origin of the notion of human existence. The politicization of Abai’s figure starting from the Soviet period and continuing in the postcolonial era obscures the initial questions in the text, and several lines from the Words of Edification engendered the utmost controversy and overshadowed the rest of the text. The aim of this article is to demythologize the poet’s image and focus on symbols hitherto unread.

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.

This article reads A Modest Proposal from the darker side of the westernised/anglicised Enlightenment. Firstly, it critically engages with the proclivity within the Anglocentric academy to celebrate English language literary figures associated with “The Enlightenment” in Ireland without a questioning of their role in the colonial project and in shaping its discourses of racism and sexism. Secondly, it focuses on how, from an Irish decolonial perspective, Jonathan Swift can be understood as a manager of the colonial racial/patriarchal matrix of power. Thirdly, it argues that the satire written by Jonathan Swift should be understood as an Anglocentric geo-cultural category and may be understood as westernised/anglicised Enlightenment satire. Finally, A Modest Proposal is analysed in terms of the exceptionality principle of irony, Swift’s project of improvement and salvation of the colonised, and modernity/coloniality’s rhetorical promise yet inability to solve the problems it produces.

The expansion of sugarcane monoculture for the production of agrofuels since the early 2000s has caused territorial reconfigurations in the Brazilian countryside. This territorial reordering represents both a lucrative way of employing idle capital and the geographical expansion of capital domains. In the process, new markets are created and leveraged by discourses of environmental conservation while air, soil, and water are depredated and indigenous people, peasants, and quilombolas are dispossessed and dragged into new circuits of accumulation. Linked to the continuous search for new fronts of accumulation and the increasing commodification of nature, Brazilian agrofuel production may be understood as an expression of the logic of coloniality. A expansão da monocultura açucareira com vistas a produção de agro combustíveis tem causado reconfigurações territoriais na área rural brasileira. Implementada desde o princípio dos anos 2000, essa reordenação territorial apresenta ao mesmo tempo o emprego lucrativo do capital ocioso e a expansão geográfica do domínio do capital. Nesse processo, novos mercados são criados e alavancados por discursos ambientalistas, enquanto ar, solo e água são devastados. Demais, a população indígena, os campesinos e os quilombolas sofrem destituição e são forçados a integrar novos circuitos de acumulação. Relacionados à busca de novas frentes de acumulação e à comercialização da natureza, a produção brasileira de agro combustível pode ser compreendida como expressão da lógica da colonialidade.

The concept of religion as an anthropological category and the idea of race as an organizing principle of human identification and social organization played a major role in the formation of modern/colonial systems of symbolic representation that acquired global significance with the expansion of Western modernity. The modern concepts of religion and race were mutually constituted and together became two of the most central categories in drawing maps of subjectivity, alterity, and sub-alterity in the modern world. This makes the critical theory of religion highly relevant for the theory of race, and both of them crucial for ethics. It follows from this, not only that religion and race have been profoundly intertwined in modernity, but also that any ethics that seeks to take seriously the challenges created by modernity/coloniality has to be, at least to some extent, decolonial.

In this article, I offer an overview of the discipline known as Contemplative Studies, an emerging field of study that focuses on contemplative practices and experience from an interdisciplinary and experiential perspective. The key defining traits of the discipline are established, such as the systematic use of first-person perspective and the challenges that academics and practitioners in this field are currently facing. I argue that the theoretical framework elaborated by authors from the collective “Modernity/Coloniality/Decoloniality” adequately explains the underlying reasons behind some of the limitations of the discipline, and offers a solid conceptual background to critically engage in new forms of contemplative inquiry that contribute to the epistemic restitution of disavowed forms of knowing and being. As a corollary, I offer an outline of how some of these decolonial responses might be articulated in practice.

What are the differences between cosmopolitanism and globalization? Are they “natural” historical processes or are they designed for specific purposes? Was Kant cosmopolitanism good for the entire population of the globe or did it respond to a particular Eurocentered view of what a cosmo-polis should be? The article argues that, while the term “globalization” in the most common usage refers and correspond to neo-liberal globalization projects and ambitions (roughly from 1980 to 2008), and the Kantian concept of “cosmopolitanism” responded to the second wave (XVIII and XIX of European global expansion), “de-colonial cosmopolitanism” refers to global processes and conceptualizations delinking from both neo-liberal globalization and liberal cosmopolitan ideals. But it delinks also from theological and Marxist visions of a homogenous world center around religious ideals or state socialist regulations. De-colonial cosmopolitanism is a cosmopolitanism of multiple trajectories aiming at a trans-modern world based on pluriversality rather than on a new and good universal for all.

This paper reflects on structural oppression currently living indigenous peoples, based on the premise that, the 'three legs' that support colonization 'modern' towards indigenous peoples have to do - follow Latin-colonial thinking with the coloniality of power, knowledge and being. Taking this approach means pointing out the grammar Eurocentric bias in the context of otherness epistemic, and claim 'other' concepts of modern lives - not denied and made invisible by the light of modernity.

Design is regarded in the article as an ontological instrument that is able to transform the social and cultural reality, and model human experience, subjectivity and environment. I focus on the intersections between Tony Fry's understanding of ontological design and the decolonial interpretation of modernity/coloniality as an overall design determining relation between the world, the things and the humans. The article attempts to draw a division between the positive (re-existent) and negative (defuturing) ontological designs. It addresses the coloniality of design that is control and disciplining of our perception and interpretation of the world, of other beings and things according to certain legitimized principles. The coloniality of design has accompanied the predominant modern universalist utopias such as Marxism or Liberalism and has been resisted internally and externally through various manifestations of border thinking and existence. I analyze Fry's concept of defuturing in relation to the decolonial concept of pluriversality. This allows to address in more detail the dynamic correlational principle as central to decolonial ontological design. Among specific decolonial tools of positive ontological design I focus on Sumak Kawsay, Earth Democracy, and a few more specific initiatives originating in the indigenous social movements from Eurasian borderlands. The article also addresses decolonizing of the affective sphere as ground for a positive ontological design. Finally I argue for the necessity of provincializing the Western/Northern design and allowing the decolonial design in the Global South develop its positive border \"both and\" positionality, a negotiating transcultural stance starting from the local geopolitics and corpo-politics put into dialogue and dispute with the modern/colonial defuturing design premises.