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The purpose of this paper is to study the decline of the Tuareg, and explore the emergence of traditional elements of Tuareg culture to circumvent formal barriers to trade.

This paper examines the history of the Tuareg through the lens of the New Development Economics.

This paper examines three elements of past Tuareg wealth: the caravan trade as spontaneous order; the unintended consequences of forced modernization policies under colonization and post-colonial states; and contemporary problems from hindered freedom of trade. The bad news is that the Tuareg are facing impediments from failed states with low economic and political freedom. The good news is that traditional elements in the Tuareg’s entrepreneurial culture are re-emerging to circumvent formal barriers.

The literature on the Tuareg is largely pessimistic, as the Tuareg’s traditions have largely been quashed by post-colonial boundaries and failed states. The New Development Economics offers a new perspective, with two implications. First, there is hope for the Tuareg, and a possible win-win, if the local states adopt a policy of laissez faire and international trade, rather than assimilation or repression. Second, this theoretical lens can be used in other cases throughout Africa (and the world) involving post-colonial borders.

There already exists a rich literature on the Tuareg. This paper uses the New Development Economics to examine the history of the Tuareg’s decline – and to find hope in traditional elements of Tuareg entrepreneurship emerging to circumvent local failed (and predatory) states.

The current study starts from the premise that accounting techniques and calculations have been, and continue to be, implicated in the colonization and genocide of Canada’s first nations. Relying upon previous literature concerned with governmentality, colonialism and genocide, it is proposed that accounting techniques helped to translate (neo)‐colonial policies into practice with (un)intended genocidal outcomes. Through an examination of historical examples, the analyses highlight how accounting techniques helped to translate policies of conquest, annihilation, containment and assimilation into practice, with the resultant outcomes of reproductive genocide, cultural genocide and ecocide.

The spirits industry is a major economic contributor worldwide, often requiring years of maturation in barrels that is associated with significant release of ethanol into the surrounding environment. This provides carbon nutrition for colonisation of black fungal growths, one type being Baudoinia compniacensis, or Whisky Black. Although growth is localised in production areas, numerous sites exist globally, and this paper's purpose is to investigate the extent and implications of colonisation.

The paper presents and discusses the results of a visual survey of the area surrounding a site where whisky is maturing in nearby bonded warehouses. The evaluation considers radial zoning distance from the ethanol source and material substrate types and surface textures. Classical key stages of Building Pathology, namely manifestation, diagnosis, prognosis and therapy, are considered.

Key findings are that the colonisation of the fungus is non-uniform and dependent on the substrate building material. Additionally, rougher-textured building materials displayed heavier levels of fungal manifestation than smooth materials. Aspects such as distance, wind direction and moisture are considered relative to the extent and level of fungal growth.

This investigation provides the first assessment of the extent and nature of the fungal growth in properties built in surrounding areas to bonded warehouses. Such information can facilitate open dialogue between stakeholders that recognise the aspirations of values of corporate social responsibility, whilst balancing the economic importance of distilling with recognition of the fungus's impact on property values and appropriate recurring remedial treatments.

Early colonization and balance between the beneficial and pathogenic organisms are essential for good nutrition and health. Ability of probiotic cultures to survive and colonize under the intestinal environmental condition led to their application as functional foods. The paper aims to discuss these issues.

Endeavour has been made to explore the mechanism of gut colonization, selection criteria for probiotic cultures, mechanism of probiotic action, postulated health benefits and prerequisites of a probiotics food.

Probiotic organisms influence the physiological and pathological process of the host by modifying the intestinal microbiota, thereby affecting human health. Postulated health beneficial properties of probiotics suggest their application as functional foods.

Ingestion of cultured milk products containing probiotic cultures may provide health benefits in terms of colonization and normalization of intestinal flora and could be recommended for consumption as functional foods.

This paper aims to formalize long-term trajectories of human civilization as a scientific and ethical field of study. The long-term trajectory of human civilization can be defined as the path that human civilization takes during the entire future time period in which human civilization could continue to exist.

This paper focuses on four types of trajectories: status quo trajectories, in which human civilization persists in a state broadly similar to its current state into the distant future; catastrophe trajectories, in which one or more events cause significant harm to human civilization; technological transformation trajectories, in which radical technological breakthroughs put human civilization on a fundamentally different course; and astronomical trajectories, in which human civilization expands beyond its home planet and into the accessible portions of the cosmos.

Status quo trajectories appear unlikely to persist into the distant future, especially in light of long-term astronomical processes. Several catastrophe, technological transformation and astronomical trajectories appear possible.

Some current actions may be able to affect the long-term trajectory. Whether these actions should be pursued depends on a mix of empirical and ethical factors. For some ethical frameworks, these actions may be especially important to pursue.

This article calls for educational leaders to reexamine Equity, Diversity, and Inclusion (EDI) frameworks through decolonial leadership lens, during and post-COVID-19. “Based on our individual journeys, our collective voice is grounded on a bond that spans the decades …Our voice here is the enactment of our decision to listen to the oral traditions and connection to spirit of our ancestors…as mentors and collaborators in this work…[t]he validity of their voices…is unquestionable” (Sullivan TwoTrees and Pinto, p. 197). In this article, I intentionally center Mother Africa/Earth and incorporate indigenized expressions from narratives, dialogues, and interviews from assorted studies and sources. In the article Rekindling the Sacred: Toward A Decolonizing Pedagogy in Higher Education, Shahjahan et al. (2009) use a “tapestry of dialogical insights into… theorizing of how spirituality may be incorporated into teaching in higher education” (p. 1). So, with respect to K-12 education, anchoring decolonizing educational leadership to Mother Africa and practices and attitudes which support students who are behaviorally racialized and marginalized in our schools is integral. All through the chapter, I interweave my story with the narratives and dialogues of other voices to make the case for decolonization leadership approaches in our schools. Joining my voice are voices taken from a previous study focused on Special Education Workers who foster relationship and work directly with Students Labeled as Behavioral (will be defined later in this chapter) (Mitchell, 2020). In section one I locate myself in relationship to Mother Africa which informs this anthology chapter. Section two focuses on defining colonization and the theoretical framework and themes discussed in the anthology chapter. Section three examines the role educational leaders may play in creating school spaces for socially just relationship building, nimble student and teacher dissent, and opportunities for personal and community transformation. Section four provides a contextual analysis of educational leadership's response to the COVID-19 pandemic, namely how they impacted schools, classrooms, students, and teachers. Lastly, Section five introduces “ROCK”, a forward-looking conceptualization of a decolonizing leadership practice aimed at reclaiming one's indigeneity through nurturing connections to Mother Africa.

This chapter considers the work of preparing educators to teach in culturally sustaining/revitalizing ways. It is based on a qualitative study that examined 60 preservice interns’ cross-cultural experiences in schools in Alaska Native villages. The chapter explores the interns’ descriptions of the schooling contexts related to school-based instruction of Indigenous languages and cultures and considers pedagogical implications for preservice programs that aim to prepare culturally sustaining/revitalizing educators. Findings include accounts of instructional practices in classrooms teaching Indigenous languages and cultures and themes presenting the schooling contexts as crisis, struggle, and hope. Implications for teacher education are discussed consisting of pedagogical responses to the contexts interns described and considerations for supporting preservice teachers’ transformative learning.

Pre-colonization, Tribes lived in ways that were well-adapted to natural hazards and stewarded the environment respectfully. Colonization and the federal reservation system have stuck Tribes in static, often hazard-prone, areas; removing their foundational capabilities for avoiding disaster and environmental hazard impacts. The premise of ceded lands and the reservation system was a trust responsibility of the federal government to provide resources for continuing self-governance of Tribal Nations. Fulfillment of the federal government’s trust responsibility to Tribal Nations in the realm of climate change and disasters is predicated on the provision of sufficient resources for the Tribal Nation itself to properly govern. The trust responsibility is not fulfilled through the federal government allowing applications to program-dictated grant opportunities or even consistent, yet insufficient, recurring funding for disaster management. Nor is the trust responsibility fulfilled through the preparation and resourcing of outside entities – local, state, and up to the federal government itself – to enact disaster management actions on sovereign lands. The ability of a nation to develop and administer governmental programs and services independent of outside interference is the very foundation of sovereignty and self-determination. The fulfillment of the trust responsibility for disaster management hinges, therefore, on the allocation of sufficient resources and legal space for self-governance for Tribal Nations to return to pre-colonization levels of capability and sovereignty for disaster management for their citizens and residents.

This chapter reviews the nuances of colonialism, exploring the role of Arab expansion, the inter-African slave trade system, the Christianity position on slavery, similar slavery systems in Asia and Europe, and the impact of colonization after 1400. Using the historical examples of African colonization and its growth into international trade through time, I will examine the scars of colonialism.

We began this chapter with storied experiences of relationships with children and youth and of questions around tensions they can experience as they make home, familial, community, and school transitions. These questions included: Why do we do it this way? Who decides? Can’t I think about what's best for my child? For Aboriginal children? As Khea, Jennifer, and Brenda Mary storied the experiences noted earlier, and as we collectively inquired into their stories, attentive to the intergenerational narrative reverberations of colonization made visible, it was their attentiveness to the particular life of a youth, Robbie; of a child, Rachel; and of a grandchild that we were first drawn. Their deep yearnings for something different in schools also turned our attention toward the counterstories to live by which they were composing. Across Khea's, Jennifer's, and Brenda Mary's earlier storied experiences the counterstories to live by around which they were threading new possible intergenerational narrative reverberations were focused on understanding children and youth as composing lives shaped by multiple contexts, that is, lives shaped through multiple relationships in places in and outside of school. This need for understanding the multiple places and relationships shaping the lives of children and youth as they enter into schools is, as shown in the earlier noted stories, vital in Aboriginal families and communities given the ways in which the narrative of colonization continues to reverberate in present lives.