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The purpose of this paper is to explore the notion of decolonizing interpretive research in ways that respect and integrate the qualitative sensibilities of subaltern…
The purpose of this paper is to explore the notion of decolonizing interpretive research in ways that respect and integrate the qualitative sensibilities of subaltern voices in the knowledge production of anti-colonial possibilities.
The paper draws from the decolonizing and post-colonial theoretical tradition, with a specific reference to Gayatri Chakravorty Spivak’s contribution to this analysis.
Through a critical discussion of decolonizing concerns tied to qualitative interpretive interrogations, the paper points to the key assumptions that support and reinforce the sensibilities of subaltern voices in efforts to move western research approaches toward anti-colonial possibilities. In the process, this discussion supports the emergence of an itinerant epistemological lens that opens the field to decolonizing inquiry.
Its practical implications are tied to discursive transformations, which can impact social and material transformations within the context of research and society.
Moreover, the paper provides an innovative rethinking of interpretive research, in an effort to extend the analysis of decolonizing methodology to the construction of subaltern inspired intellectual labor.
In this chapter, we explore the ethics of developing and maintaining meaningful and equitable relationships between Māori and Pākehā scholars and researchers. We begin by…
In this chapter, we explore the ethics of developing and maintaining meaningful and equitable relationships between Māori and Pākehā scholars and researchers. We begin by asking if it is even desirable, viable, or sustainable to pursue decolonising research in disciplines and relationships that are so deeply entrenched in settler-colonialism. We consider the challenges involved in managing an equitable distribution of decolonising labour in settings with few Indigenous scholars, particularly around the constant work of educating and pointing out ignorance, as well as the emotional labour of dealing with Pākehā vulnerability, inaction, and resistance to change. Building on the Kaupapa Māori principles of whanaungatanga and manaakitanga, we suggest a tangible set of seven strategies or ‘collaborative ethics’ to address these challenges in working together and in actively dismantling while privilege and white supremacy within the Academy and wider world of research.
Freire (2000) suggested that all teaching is political; social justice teaching is arguably deeply rooted in encouraging a transformative practice that reduces social…
Freire (2000) suggested that all teaching is political; social justice teaching is arguably deeply rooted in encouraging a transformative practice that reduces social inequities. The intersectional identities and realities experienced by classroom participants shape their knowledge of and perspectives on studies based in social justice and, therefore, educators should strive to create lessons that are not in conflict with the knowledge and perspectives of their students (Epstein, 2009). The authors explored how the Coady International Institute teaching staff – who were primarily engaged in leadership training with development practitioners from around the world – included the realities experienced by persons living with disabilities in the global South in their curriculum and classroom discussions. Their research focused on the teaching staff’s existing knowledge of disabled persons’ movements and lived realities in the global South and how their course content addressed those realities. A critical component of this work included content development and direction from persons living with disabilities who have experience in global development studies and in pedagogical design in adult learning contexts. This content, cocreated and/or compiled by individuals with lived experience, will be shared both internally and externally to Coady graduates working in organizations around the world.
This review of Amy Allen’s book, The End of Progress (2016), first addresses the structure of the book and focuses on specific points made in individual chapters…
This review of Amy Allen’s book, The End of Progress (2016), first addresses the structure of the book and focuses on specific points made in individual chapters, including the affinity between postcolonial theory and the approaches of Adorno and Foucault in subjecting the notion of historical progress to “withering critique,” and Allen’s alternative approach to decolonization; Habermas’ aim to put critical theory on a secure normative footing; Honneth’s stance that the history of an ethical sphere is an unplanned learning process kept in motion by a struggle for recognition; Forst’s attempt to reconstruct Critical Theory’s normative account through a return to Kant rather than Hegel; and Allen’s claim that her approach is fully in the spirit of Critical Theory and could be seen as continuation of Critical Theory’s first generation, as in Adorno, and how it is a “genealogical” approach that draws on Adorno’s negative dialectics and critique of identity thinking, as well as on Nietzsche’s conception of genealogy, as developed by Foucault. The second part of my response raises three issues: (1) Allen’s partial compromise with the idea of progress; (2) whether critical theory would profit from engagement with other critical theories and theories of ethics, beyond postcolonial theory; and (3) nonwestern theories shed a different light on the question of Allen’s critique, a theme that also draws attention to the gesture of decolonizing, the distinctions between colonialism and empire, and the sociology of knowledge production.
Many academics have, as of late, shown commitment to decolonising academic research and/or have (re-)educated themselves, at least to some extent, on Indigenous…
Many academics have, as of late, shown commitment to decolonising academic research and/or have (re-)educated themselves, at least to some extent, on Indigenous epistemologies, methodologies and methods. While these efforts seem commendable, they may lead to tenacious expectations by some senior academics that new and emerging Indigenous scholars must use Indigenous research tools when conducting decolonising research with their communities. However, such expectations can create ethical issues in instances where the use of Indigenous research tools may be inappropriate or even harmful due to the ongoing impact of deep colonisation in the community. Such counterproductive expectations also disempower emerging Indigenous researchers as they undermine the researcher’s knowledge of what is and is not appropriate in their communities. In this autoethnographic account, an Indigenous knowledgemaker and her non-Indigenous academic mentor jointly reflect on the tightrope walk between meeting academic expectations and contributing to the decolonisation of Indigenous communities in meaningful, non-harmful ways. Drawing on Edward Said (1979, 2004), we contemplate whether the increasing dissemination of Indigenous scholarship has generated a type of ‘academic neo-orientalism’ that is characterised by academic outsiders exoticising emerging Indigenous scholars in various research matters and thus re-colonise (perhaps contrary to their sincere intentions) Indigenous scholarship.
Ethical practices in relation to indigenous research require that the researcher decolonise the research. This can be challenging when institutional guidelines are unclear…
Ethical practices in relation to indigenous research require that the researcher decolonise the research. This can be challenging when institutional guidelines are unclear but at the same time exacting in terms of the level of input required as a prerequisite for approval. This article explores the ambiguities of approval through a study of the application process for ‘my’ doctoral research to observe indigenous athlete‐role models engaging with young people. I draw on Simmel’s (1976) ‘stranger’ to enunciate the constraints of approval and consent within a decolonising methodology and to propose the possibilities of an ethics of the self.
This chapter considers how lesbian, gay, bisexual, and transgender (LGBT) activists in Namibia and South Africa appropriate discourses of decolonization associated with…
This chapter considers how lesbian, gay, bisexual, and transgender (LGBT) activists in Namibia and South Africa appropriate discourses of decolonization associated with African national liberation movements. I examine the legal, cultural, and political possibilities associated with LGBT activists’ framing of law reform as a decolonization project. LGBT activists identified laws governing gender and sexual nonconformity as in particular need of reform. Using data from daily ethnographic observation of LGBT movement organizations, in-depth qualitative interviews with LGBT activists, and newspaper articles about political homophobia, I elucidate how Namibian and South African LGBT activists conceptualize movement challenges to antigay laws as decolonization.
Demographic shifts and increasing diversity have increased calls for more Black women in higher education teaching and leadership in Canada. This chapter examines how I…
Demographic shifts and increasing diversity have increased calls for more Black women in higher education teaching and leadership in Canada. This chapter examines how I navigate my practical and theoretical journey in academe through my ontological experiences as a Black female immigrant in large university in Southern Ontario Canada. Drawing on critical race theory (CRT) as a theoretical frame, I explore and theorize my resistance to racial microaggressions through what I describe as “navigational moves.” These “navigational moves” include decolonizing education, spirituality, self-care, and developing a supportive network. These “navigational moves” are grounded in my history and experiences. The chapter explores notions of resistance, empowerment, and sustenance as important factors in challenging racial microaggressions in academe.
In this chapter, increasing education civil society organization (CSO) and coalition participation in education and development policy processes is interpreted from the…
In this chapter, increasing education civil society organization (CSO) and coalition participation in education and development policy processes is interpreted from the perspective of network governance theories. In 2015 “deadline” year for the Education for All and the Millennium Development Goals, I consider their significance and influences within the decolonizing and reorienting “policyscapes” that govern the region and/or sub-region that is variously known as Oceania and the Pacific. The chapter is based on continuing research begun in 2007 into education policy processes at multiple discursive and geographical levels of activity, with a focus on the Southeast Asia and the Pacific, and Melanesian sub-regions. A critical educational policy approach is taken, specifically drawn from the application of methods of Critical Discourse Analysis based in critical development and postcolonial theories. These analytical strategies are particularly salient in mapping and understanding how education policy actors, some “new,” have moved toward and through inclusive and protective regionalism(s). These had developed prior to and during the past quarter of a century of significant changes to governments, governing and governance in the Pacific, Oceania, and well beyond.
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…
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.