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This study aims to present radical abolition studies, which encourages us to (re)member that the abolition of institutions and systems is incomplete without the abolition of their attendant epistemes of domination. The authors draw on the etymology of the word radical to encourage abolitionist praxis to grab systemic harm at its epistemological roots. Within radical abolition studies, this study presents Black abolition theory, which aims to make explicit a theorization of Blackness and works to abolish the episteme of anti-Blackness.

This paper offers Black abolition theory within radical abolition studies to reground abolition in its Black theoretical roots and to interrogate the concept of anti-Blackness and other epistemes of domination in abolitionist study and practice. Using a close reading of W.E.B. Du Bois’ Black Reconstruction, and subsequent books and articles in abolition studies and educational studies that reference it, the authors highlight Du Bois’ original conceptualization of abolitionism as an ultimate refutation of a racial-social order and anti-Blackness. The authors then put Michael Dumas and kihana ross’ theory of BlackCrit into conversation with abolitionist and educational theory to push forward Black abolition theory.

Radical abolition studies and its attendant strand of Black abolition theory presented in this paper encourages scholars and practitioners to go beyond the dismantling of current instantiations of systemic harm for Black and other minoritized people – such as the school as it currently operates – and encourages the questioning and dismantling of the epistemes of domination sitting at the foundation of these systems of harm.

Black abolition theory contextualizes abolition in education by rooting abolitionist educational praxis in Black lineages. More generally, radical abolition studies encourages further research, study and collaboration in partnership with others who have historically participated in the fight against being labeled as subhuman to upend all epistemes of domination.

This study aims to promote the preservation of endangered traditional knowledge and practices in the Andes of Peru by documenting, publishing and disseminating them.

Based on a literature review of coca and coca divination, the author will describe these types of divination practices. Subsequently, the author will address the context and characteristics of a coca reading conducted in October 2022. Afterwards, the threats and prejudices faced by this type of indigenous knowledge and practice are discussed.

Coca divination in the Andean region of Ancash differs from the most common form of divination with coca leaves performed in northern Argentina, Bolivia, northern Chile, Colombia and southern Peru. The results of the coca reading conducted in October 2022 align with Andean worldviews. These practices and the associated episteme face various threats from academic, social and political actors and their discourses.

Scientific and academic researchers should be aware that their work can foster and maintain epistemic colonialism in Latin American territories. Archaeological excavations and interpretations should respect ancestral and traditional worldviews and practices.

This study advances the understanding of coca divination in the Andes of Ancash, Peru, by providing nuanced insights into this cultural practice in relation to a landslide event that occurred near a 3,000-year-old temple. The implications extend beyond academic discourse, offering valuable perspectives for conducting archaeological excavation activities that respect ancestral and traditional local beliefs. Future research should build on these findings to deepen comprehension of threats to traditional beliefs and practices.

Colonial epistemes distort ideologies through power structures and control, perpetuating differences and the development of an inferior status. This study aims to serve dual purposes: Firstly, the authors advocate for Pacific and international business (IB) researchers to consider adopting inclusive research practices, particularly regarding Pacific and indigenous populations. Secondly, the authors argue that decolonization presents conflicting challenges, demonstrating that the authors still have a long way to go regarding the decolonization agenda within academia, the university, IB and broader society.

An essay style is adopted to introduce inclusive Pacific research practices specific to the Pacific context, what that looks like and the advantages of using culturally appropriate methods.

This paper highlights some examples that justify why Pacific methods should be used, such as spirituality and prayers underpinned by the va (i.e. relational spaces) – a concept well-known in Pacific cultures but missing in Western academic frameworks, models and approaches. Additionally, the authors found that the endeavours to be inclusive can paradoxically lead to exclusion and marginalization within academia, the university and popular mainstream media.

This paper enriches IB theory and pedagogy by advocating for the co-creation of inclusive research practices in collaboration with Pacific and indigenous communities. It contributes to the broader movement to restore indigenous knowledge and scholarship research spaces.

The originality and value of the viewpoint lie in its potential to stimulate conversations and reflections among IB researchers regarding inclusive research practices of decoloniality. Thereby strengthening the “trumpet-shell” call to decolonize the field and academia, which IB as a discipline should not be immune to.

The purpose of this paper is to demonstrate how network theory and methods can provide insights into the forces shaping architectural learning agendas and knowledge construction in architectural schools.

The methodology involves conceptualising learning as a constructivist process and the agenda as an interconnected network of actors, concepts and relations. Network analysis techniques, including centrality and brokerage metrics, are used to identify roles and knowledge flows using the data locally collected from Turkish universities as well as from the OpenSyllabus open-source database.

The analysis reveals the enduring influence of early modernists, signalling imbalanced canon formation in the architectural learning system. However, marginal voices highlight struggles in integrating unconventional perspectives. Limited integration of local figures indicates a consolidation of Eurocentric epistemes. Identifying these hidden forces is vital for reimagining learning agendas and socio-culturally engaged forms of learning. Pioneering figures demonstrate potential for synthesis when situated as brokers, not bifurcated schools.

The outcomes are limited by the geographical and temporal boundaries of the data and the analysis method employed. Despite limitations, the diagnostic network framework reveals architectural learning as an open, contested ecosystem demanding pluralistic pedagogies concerning not only the global but the local, both canonical and marginal. Further research covering more data could enrich the understanding of qualitative complexities.

The network perspective prompts critical reflexivity about power, ideology and exclusion in knowledge construction. Strategic inclusion and diversification of voices provide pathways to bridge divides and ground learning locally.

This research offers a methodology model to examine forces and influences shaping architectural education by elucidating hidden and remote roles and knowledge gaps in learning agendas. Extending the techniques more widely can enable strategic interventions toward inclusive, impactful learning across disciplines, time and geographies.

L'objectif visé est de nourrir les réflexions sur la colonisation du futur dans le présent en mettant particulièrement l’accent sur le continent africain. Nous visons à explorer comment la recherche participative, et plus particulièrement la recherche-action anticipatoire, peut contribuer au processus de décolonisation effective.

Considérant le futur comme un bien public, nous mobilisons une réflexion sur les processus coloniaux qui l’ont transformé, à bien des égards, en bien de club ou en bien privé. Nous faisons ensuite appel aux notions de production participative de connaissances et de recherche-action locale comme moyens de décoloniser le futur et de libérer l'imagination. Nous revisitons ensuite les principes de la recherche-action participative pour atteindre cet objectif et nous examinons les principales caractéristiques d'une recherche-action anticipatoire non coloniale dans le contexte des futurs de l'Afrique.

Nous mettons en évidence les défis issus de la relation entre les efforts d'anticipation axés sur la recherche-action, la création d'une intelligence collective et la co-conception (codesign), dans le but d'encourager le processus de décolonisation. Cette démarche inclut des principes de conception, établit les bases pour un processus anticipatoire, potentiellement décolonial et envisage une possible réaction du système dominant à l’encontre de ce processus de décolonisation.

Il s’agit d’un travail conceptuel, qui ne fournit pas d’éléments testés sur le terrain. Toutefois, nous espérons que cela constituera un apport permettant de concevoir des méthodologies qui préviendront la colonisation du futur lors de la participation à des activités de recherche tournées vers les futurs en Afrique et ailleurs.

Nous proposons une approche intégrale de la colonisation du futur, comme renouvellement d’une question ancienne. Nous articulons également cette démarche autour d’une réflexion sur la nature de ce que pourrait être une recherche-action anticipatoire décoloniale.

The purpose of this paper is to nurture reflections on the colonization of the future in the present with a particular focus on Africa. This paper aims at exploring how participatory research and particularly anticipatory action research can contribute to a decolonising process.

Considering the future as a public good, this paper develops a reflection on the colonization processes that can turn it into a club or a private good. This paper mobilizes the notions of participatory knowledge production and local action research as a way to decolonize the future and empower imagination. This paper revisits the tenets of participatory action research as a means to achieve this objective and discusses the main features of a non-colonial anticipatory action research in the context of African futures.

This paper highlights the challenges associated with connecting anticipatory endeavours focusing on action research, the creation of collective intelligence and co-design, with the intention of encouraging the decolonisation process. It includes design principles and anticipates a possible process of counter-decolonization.

This is a conceptual paper, which does not provide field-tested evidence. Yet, the authors hope it serves as an input enabling to design methodologies that will prevent the colonisation of the future when engaging in future-oriented research activities in Africa and elsewhere.

This paper provides an integral approach to the colonisation of the future, as a renewed old question. This paper also connects this process with a reflection on the nature of what could be non-colonizing anticipatory action research.

Ethnography produces accounts; the critical reflection of accounts produces accountability. Ethnography requires accountability if meaningful conclusions and/or observations are to be made. Accountability requires ethnography if is to address lived experiences. Virno argues that the principles of “languaging” make ethnographies and accountability possible. This papers aims to describe an instance of the circularity of accountability and use this to explore Virno’s insights. Doing this helps us to see the connections between accountability and ethnography, and reflect on the nature of these interconnections.

Inspired by Paulo Virno’s philosophy, the authors assert that an ethnographer typically produces an account of a chosen “Other” in which this “Other” is held to account. But at the same time, the ethnographer needs to be held to account by the very same “Other” and by the “Other” of the (research) community. Furthermore, ethnographers are accountable to themselves. All these moments of accountability can endlessly circle, as responsibilization of the researchers by their Other(s) continues. For ethnography to function, this must be tamed as a (research) account ultimately has to be produced for an academic project to be considered complete. Drawing on Virno’s principle of the “negation of the negation” by the “katechon,” by the “katechon,” the authors propose a potentially valuable intervention that would enable ethnography – and by extension, ethnographers – to prosper.

The authors apply Virno’s philosophical reflections to propose a positive feedback cycle between ethnography and accountability. Virno’s ideation centers on two key concepts: (i) the multitude of social relatedness and (ii) the ontology of the languaging of individuation. Hereby, a positive circle of causality between ethnography and accountability can be realized, whereby the authors can respect but also break the causal circle(s) of ethnography and accountability. This might be achieved via a reflection on Virno’s concept of the “katechon.”

The authors illuminate the accountability–ethnography dynamic, providing an illustration of the circularity of ethnography and accountability and showing how Virno provides us with tools to help us deal with it. Hence, ultimately, the paper focuses on the accountability as ethnographers.

This study aims to analyze the relationship between Islamic governance (IG) and leverage and examine the interaction of corporate social responsibility disclosure (CSRD) in the relationship between IG and leverage.

This study used 444 observational data comprising Asian, European and African Islamic banks (IBs) and analyzed using the regression analysis method to answer the research hypothesis.

This study finds that IG had a significant positive effect on leverage, indicating that it can increase the leverage of IBs. In other words, IG boosts the public confidence to entrust their funds to IBs through current accounts and savings. However, this study shows that CSRD weakens the relationship between IG and leverage. In addition, this study includes the control variables of board size, Islamic supervisory board size and company size, where all three variables showed their effect on leverage. These results were obtained through additional analysis by categorizing our sample based on CSRD.

The results of this study show that IG significantly positively affects IB leverage globally. This can be used as a basis for policymakers to include the ICG variable in analyzing IBs leverage. The weakness of this study is the use of IG variables based on disclosure so that IG components that affect leverage cannot be analyzed accurately. Future research can use the IG variable by using specific IG component values such as the number of meetings, member attendance and remuneration of SSB members in analyzing IB leverage globally.

To the best of the authors’ knowledge, this research is the first study to discuss the interaction of CSRD with IG on leverage in Islamic banking in Asia, Europe and Africa, thus adding to the existing literature on Islamic banking.