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Implicating myself in Métis scholar Natalie Clark's question “who are you and why do you care?” (2016, p. 48), this chapter traces the theorization of love in the Human Services, with a focus on the field of Child and Youth Care. I explore love as an ethical, political, and necessary force in times of ongoing colonial and state violence against Indigenous and racialized peoples (Ferguson & Toye, 2017). I go on to highlight my graduate research as a Child and Youth Care Masters student and educator, grappling with my own settler identity as a diasporic, queer, ciswoman of color, and questioning my complicity as a settler body on stolen Indigenous lands. The chapter includes vital knowledge from my research with Sisters Rising, an Indigenous-led, community-based, participatory study that uses arts-and-land-based ways of knowing to honor and uphold stories, art, and knowledge from Indigenous and racialized young peoples and communities. By tracing the reflections on decolonial love shared through Sisters Rising, I consider ways that racialized settler practitioners might engage a decolonial love ethic in praxis. Calling upon critical feminist, Indigenous, and postcolonial scholarship and brilliance, this chapter invites other settler practitioners, specifically those who identify as racialized or people of color to reckon with the intricacies of our collective complicity in notions of settler purity and apolitical practice (Shotwell, 2016). Throughout the chapter, I highlight conceptual approaches for loving politicized praxis rooted in movements toward social justice, Indigenous sovereignty-building, and decolonization.

This viewpoint adds context and variety to the “decolonizing international business” debate by engaging in a discussion of the decolonial thinking approach and proposing a broader framework for analysing the link between international business (IB) activities on the one hand and colonisation and decolonisation on the other. The purpose of this paper is to inspire a more intensive engagement of IB scholarship with issues related to colonisation and decolonisation.

This paper involves taking a reflexive review on recent calls to decolonise IB, contextualising and extending the decolonisation debate in the academic field of IB.

This paper argues that the current discussion of decolonisation should be extended beyond the decolonial thinking approach and its focus on knowledge and the cultural dimension towards a broader framework that covers both colonisation and decolonisation as well as the respective economic, political, social and cultural dimensions. It introduces the varieties of colonisation and decolonisation approach, which considers the complexities of the phenomenon and covers the economic, social, political and cultural dimensions.

Through its focus on foreign market expansion, international trade, global value chains and formal and informal institutions in the business environment, the academic field of IB provides several starting points for research on the link between IB activities and colonisation and decolonisation. The decolonisation debate can be used to inspire future research in IB, for example, with respect to the role of multinational corporations in colonisation and neo-colonisation processes and the implications of the emerging multipolar world order for IB.

IB scholars will be better informed when engaging in discussions on decolonisation and the decolonise IB project. This paper suggests considering both colonisation and decolonisation processes as well as the respective economic, political, social and cultural dimensions in research and teaching. The varieties of colonisation and decolonisation approach provides a comprehensive and flexible alternative framework to analyse issues related to colonisation and decolonisation.

A balanced view of the implications of colonisation and decolonisation with respect to economic, political, social and cultural dimensions may suitably be incorporated in the field of IB and contribute to tackling grand societal challenges. This applies likewise to past, current and future processes of colonisation and decolonisation.

This paper contextualises and adds a new perspective and variety to the current debate on decolonising IB. This is valuable for engaging in discussions on decolonisation and future conceptual and empirical research on the topic.

This chapter makes a case for a decolonial, intersectional approach to narrative criminology. It argues that in growing contexts of deepening inequalities, research approaches that humanise people on the margins and that explicitly centre questions of social justice are ever more urgent. This chapter explicates a decolonial, intersectional narrative analysis, working with the data generated in interviews with women sex workers on their experiences of violence outlining how a decolonial, intersectional, narrative analysis may be accomplished to analyse the intersections of power at material, representational and structural levels. The chapter illustrates the importance of an intersectional feminist lens for amplifying the complexity of women sex workers' experiences of gendered violence and for understanding the multiple forms of material, symbolic and institutionalised subordination they experience in increasingly unequal and oppressive contexts. It ends by considering the contributions decolonial, intersectional feminist work can offer narrative criminology, especially the emerging field of narrative victimology.

We engage in a particular way the Anglo-American claim that a more performative Critical Management Studies (CMS) is needed to foster transformations in the “world out there” by putting into practice our learnings from a case study at Galpão Aplauso (GA), an NGO located in Brazil, which main role is to (re)socialize dispossessed youngsters through a critical methodology informed by anthropophagy.

Drawing upon an engaged investigation informed by both performative CMS and decoloniality from Latin America we embody a performative CMS “otherwise.” Through the engagement with GA, and corresponding disengagement with our institutions, we propose decolonial anthropophagy as a way to move beyond Eurocentric critiques of Eurocentrism and decolonial work monopolized by full-time academics.

From a decolonial perspective it is shown that the performative turn within CMS could be used as a way of bringing “critical development” and “critical knowledge” to “subalterns” and the “rest of the world” from a perspective of coloniality. An anthropofagic perspective on decoloniality and critique shows that “subalterns” have much to teach us and our institutions and represents a way to decolonize theory-practice and academic-nonacademic divides.

The critical-decolonial anthropophagic perspective put forward in this chapter may represent an opportunity for CMS to move beyond much of its Eurocentric traditions, thus enlarging its geographic and cultural references. It may offer CMS an alternative critical performativity concept from the South which enables CMS to become a “re/disconnector,” instead of a connector, between the Euro-American traditions and the “rest of the world,” and making things happen “otherwise.”

This paper argues that to preserve black lives, teacher educators and teacher candidates need to develop a decolonial lens. A decolonial lens can provide clarity in understanding how the centering of Western epistemic perspectives perpetuate hierarchies and processes of racialization and invisibilized structures of domination that (re)produce differential learning experiences and outcomes for black students. This study aims to build on prior research to help teacher candidates more effectively recognize and challenge racism and anti-blackness in their schools and teaching practices.

In this paper, the author discusses how racism and anti-blackness are perpetuated in schooling and why teacher educators must address them in our work with teacher candidates. Drawing upon existing literature on teacher education, my experiences as a teacher educator and social justice scholar, and insights from the decolonial scholarship, the discusses the importance of a decolonial lens for disrupting racism and anti-blackness, and I offer examples of how teacher educators and teacher candidates can engage in this work.

Multicultural education has done little to change the conditions of black students in schools. While most teacher education programs have made efforts to become more oriented toward social justice, there is a wide gap between program goals and teachers who can work effectively with the diversity of students that they serve.

This paper outlines an approach that teacher educators can use to further develop an antiracist decolonial teaching and research agenda and support teacher candidates regardless of their racial/ethnic group.

A decolonial analysis can help teachers develop a better understanding of the structural and school inequalities that create disparate outcomes for black students and how to intervene. This is urgently necessary, as schooling remains a site of non-belonging and marginalization for black children and youth.

This paper offers a new race-conscious approach to disrupt systemic racism and anti-blackness in education.

The aim of this paper is to introduce a holistic decolonial lens for Library and Information Studies (LIS). As such it centres in the following questions: what does decolonisation mean in the context of LIS? How can a holistic approach help improve our understanding of the field?

This is a conceptual paper that draws on theoretical analysis and discussion with in-depth examination of two cases of librarianship and information for development.

The paper presents a decolonial framework for interpreting and comprehending LIS-specific issues. As a result, we believe it is critical to recognise three interconnected types of colonial legacies and identify ways in which LIS academics and practitioners can consider these in the context of their research and work.

The paper introduces a holistic framework for thinking about decoloniality in the LIS discipline. Further work should consider how this framework can be useful for other LIS fields.

The framework is of practical significance for LIS academics and practitioners who wish to take a decolonial approach to their research and thinking. We provide questions intended to lead to action.

The paper provides a holistic decolonial approach to critically reflect on research and teaching practices in the context of LIS.

The purpose of this paper is to investigate the impact of the COVID-19 pandemic on doctoral education. Pandemics throughout history have generated new educational theories and practices, accelerated some trends and signalled the abrupt end of others. The unpredictable effects of the COVID-19 pandemic have particularly impacted upon First Nations and transcultural communities and People of Colour throughout the globe. A second significant recent global trend that occurred at the height of the pandemic was the reignited #BlackLivesMatter (#BLM) protest campaign. This campaign drew attention to the vast inequities faced by black, transcultural (migrant, refugee, culturally diverse and international) and Indigenous peoples and triggered rapid action in higher education institutions against racism and unconscious bias.

This conceptual paper draws upon postcolonial/decolonial theory to demonstrate how the COVID pandemic and #BLM movement prompts us to revitalise doctoral education.

These two issues have created renewed urgency around the need to decolonise higher education and a desire to transform the “business-as-usual” geopolitical power dynamics that continue to privilege Northern knowledge over culturally diverse knowledge systems from First Nations and transcultural contexts. A key site where special opportunities exist to effect this transformation lies in doctoral education. Doctoral education is a significant location of new knowledge creation and the development of the world’s future researchers.

Applying post/decolonial theory enables one to rethink how doctoral education should be changed to work towards greater decolonisation.

This study applies Santos’ ideas about “the sociologies of emergence” in the global South to think about how doctoral education should be reconstructed as a liberated zone of decolonisation and epistemic justice.

Oriented to ongoing student and university momentums for decolonial futures, the purpose of this paper is to interrogate the role and status of mainstream international development curricula and pedagogies by critiquing two absences in the sub-discipline’s teaching formulae: appropriations and assassinations.

The author draws from a decade of research on oil extraction in Central Africa, including ethnographic work with two communities in Cameroon along the Chad–Cameroon Oil Pipeline; four years of research (interview-based and unofficial or grey materials) on the 1983 August Revolution in Burkina Faso and assassination of Thomas Sankara; and five years of experience teaching international development in North America, Western Europe and North and Eastern Africa.

Through a critical synthesis of political and rhetorical practices that are often considered in isolation (i.e. political assassinations and corporate appropriation of Indigenous knowledges), the author makes the case for what the author calls pedagogical disobedience: an anticipatory decolonial development curricula and praxis that is attentive to the simultaneity of violence and misappropriation within colonial operations of power (i.e. “coloniality of power” or “coloniality”).

This paper contributes to debates within international development about the future of the discipline given its neo-colonial and colonial constitutions and functions with a grounded attention to how this opens up possibilities for teaching praxis and scholarship in action.

This paper aims to report on findings and methodological approaches of the artistic project “Sites for Unlearning (Art Organization)” in collaboration with the Team at Casco at Institute: Working for the Commons, Utrecht/NL, through which processes of unlearning are tested against the backdrop of established institutional structures. This paper constitutes a transdisciplinary contribution to the discourse, exploring its relationship with organizational unlearning, organizational change and feminist, decolonial trajectories.

This paper proposes a feminist, decolonial, arts-based approach to discuss “unlearning institutional habits” by means of the long-term project – Sites for Unlearning (Art Organization). This complements the organizational unlearning literature with an arts-based approach, which draws on alternative education and feminist and decolonial literature. This paper responds to the call of this special and introduces a new perspective to the discourse.

This paper gives insights into and elaborates on the findings of the artistic project “Site for Unlearning (Art Organization)” through which processes of unlearning are tested against the backdrop of institutional structures.

This methodology puts in evidence that there are two major areas of concern for those who desire to break established structures in contemporary life increasingly defined by economic, socio-political and ecological pressures – institution on the one hand and learning on the other; the artistic project Sites for Unlearning attempts to challenge both. It builds on the insights and energies developed in and around the studies on unlearning in the fields of alternative education and feminist and decolonial theory and connects them with organizational learning, knowledge management and theories of transformation (Andreotti, 2011; Spivak, 1993; Tlostanova and Mignolo, 2012).

This chapter analyzes the semiotic construction of US claims to sovereignty in Hawai‘i. Building on semiotic theories in sociology and theories within critical Indigenous and settler colonial studies, it presents an interpretive analysis of state, military, and academic discursive strategies. The US empire-state attempts to construct colonial narratives of race and sovereignty that rehistoricize the history of Hawaiians and other Indigenous peoples. In order to make claims to sovereignty, settler-colonists construct narratives that build upon false claims to superiority, advancement, and discovery. Colonial resignification is a process by which signs and symbols of Indigenous communities are conscripted into the myths of empire that maintain such sovereign claims. Yet, for this reason, colonial resignification can be undone through reclaiming such signs and symbols from their use within colonial metanarratives. In this case, efforts toward decolonial resignification enacted alternative metanarratives of peoples' relationships to place. This “flip side” of the synecdoche is a process that unravels the ties that bind layered myths by providing new answers to questions that underpin settler colonial sovereignty.