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What is “postcolonial sociology”? While the study of postcoloniality has taken on the form of “postcolonial theory” in the humanities, sociology's approach to postcolonial issues has been comparably muted. This essay considers postcolonial theory in the humanities and its potential utility for reorienting sociological theory and research. After sketching the historical background and context of postcolonial studies, three broad areas of contribution to sociology are highlighted: reconsiderations of agency, the injunction to overcome analytic bifurcations, and a recognition of sociology's imperial standpoint.

This essay seeks to extend the original gambit of this forum, of thinking possible modes of postcolonial sociology, unto a more relational terrain. It takes as its point of departure the vexed status of history in sociology and the hermeneutic suspicion of comparison in postcolonial theory. Any potential rapprochement between postcolonial theory and sociology must engage with the deeply incongruent status of history and comparison across these fields. I attempt to bridge this divide historically by revisiting an anti-imperial internationalist sociology forged in interwar colonial India. I seek thereby to show what Pierre Bourdieu called a “particular case of the possible” and to participate in ongoing efforts to “provincialize” sociology.

What does a body of work that arose originally from looking at literary works written in formerly colonized societies have to do with the education of those who would teach children? In this chapter I argue that there are several similarities between the concerns that many postcolonial scholars have raised and those of critical teacher educators. After defining postcolonial theory, I explore why this set of ideas is an important theoretical lens for those who prepare teachers of young children. I then explore some of the themes raised by a postcolonial critique of teacher preparation, relating each to my own practices as a teacher educator. In doing so I aim to show how postcolonial scholarship can serve as a vital resource for those engaged in educating educators.

The purpose of this paper is to examine the value of decolonial approaches (DAs) such as epistemic locus (Mignolo, 1995, 2000) in studying innovation.

This paper is based on a case study of a stem cell surgical innovation developed in India. A critical hermeneutic analysis method has been followed for data analysis.

Epistemic locus influences the framing of the problem, perceptions of risks/opportunities as well as the envisioning of alternate institutional systems. Persistent and strategic effort at building connections changes local improvisation into a globally legitimate innovation.

It indicates the value of using DAs for innovation studies especially epistemic locus, enactment and connections in understanding knowledge generation and innovation.

Innovation in Global South can be encouraged by giving more space to the innovator to attempt or experiment. More conscious conversation of epistemic locus of the researcher could help.

Countries have to move beyond a mere technological imitation to include discussions on epistemic imitation. Epistemic imitation prevents one from seeing what one has and one only looks at conditions from the eyes of the dominator.

This study documents the development of an innovation from an Indian epistemic locus which differs from a western epistemic locus and the impact this has on an innovation.

This conversation highlights the need to rethink how we approach disaster risk reduction in different South Asian contexts.

This paper is based on the webinar held as part of Asia Week at the University of Copenhagen which was organised by Asian Dynamics Initiative and Copenhagen Centre for Disaster Research on the September 12, 2023.

The prominent themes emerging from this conversation represents hybridity, self-rule and self-recovery. Along with this we suggest a fundamental turn to ensuring hope, solidarity and empathy is part of a post-colonial future.

The conversation contributes to the ongoing discussions on moving away from colonial practices in disaster risk reduction and disaster studies broadly.

Despite the exponential spread of the British Empire by the late nineteenth century, there remained in England a continued indifference to “the Empire”. In 1883, J.R. Seeley, Regius Professor of Modern History in the University of Cambridge, had expressed concern because ‘we think of Great Britain too much and of Greater Britain too little’. People had to rethink their understandings of nation and empire, he suggested, and steps had to be taken to modify what he saw as a ‘defective constitution’. Seeley’s lecture series had prompted debate about ‘the imperial question’, but the ‘anomalous political arrangements’ and the reluctance of the people to think imperially persisted. Insularity was not exclusive to the people in Britain, however. Because of their preoccupation with their own local affairs, it was suggested, there had been little opportunity for people from other parts of the empire to devote much time to the larger questions of imperial and common citizenship.

Pakistan had never been a place of serious and nuanced debate and contestation of politics of postcolonial critique, that is, the continuity of economic, political, and cultural dependency of newly independent countries (NICs) on ex-colonizers as pointed out by neocolonialism, dependency theory, and postcolonial theory, respectively. Instead, Pakistan is presented by extant liberal academic literature as a “failed nation” and a state dominated by the military and plagued by religious extremism. As opposed to this, through the literary and activists writings of Aziz-ul-Haq, this chapter will try to illustrate how cultural contestation of the nation-building project postindependence from British rule was a lot more complex and interesting in Pakistan. This was so because the nation-building project of Pakistan was, on the one hand, an amalgamation of Indo-Persian, Arab, Indian, and Western colonial and civilizational influences and, on the other hand, entailed suppression of resilient local and national cultures of its constituent nationalities developed over centuries. This was later expressed in ethno-nationalist politics. However, when it came to the politics of the marginalized in the late 1960s, there were important political, theoretical, and literary insights which caused a change in the direction of political practice in Pakistan, which paralleled the politics expressed by writers like Fanon and early Subaltern Studies influenced by the Naxal Movement in India. The contestation and confusion arising from this dialectic also entered Pakistan's literary and cultural sphere. This chapter not only tries to give a different postcolonial critique of the failure of nation-building project in Pakistan but, though at a preliminary level, is an attempt to separate the original postcolonial theory in its radical tradition from contemporary postmodern/poststructuralist postcolonial theory marked with pessimism and resignation.

Sociology is often pitched as the social science discipline most obviously in need of postcolonial deconstruction, owing to its ostensibly more transparent Eurocentrism as a formation. For this reason, even postcolonial scholars working within the ambit of sociology are reluctant to play up its analytical strengths in addition to exposing its ideological deficits. Without underestimating the profound impact of the growing body of postcolonial theorizing and research on self-reflexivity within sociology, this paper points up some key ways in which the structure of comprehension within postcolonial critique itself is characteristically sociological. Alternatively, if that latter conclusion is to remain in dispute, a number of core epistemological and socio-theoretical problems must be accepted as being, still, radically unresolved. Consequently, a more dialectical grasp of sociology’s role within this domain of enquiry and style of intellectual politics is needed. I develop these considerations by critically engaging with three recent currents of postcolonial critique – Raewyn Connell's advocacy of “Southern Theory”; the project of “reinventing social emancipation” articulated by Boaventura de Sousa Santos; and the “de-colonial option” fronted by Walter D. Mignolo.

While sharing fundamental similarities with other colonial and post-colonial experiences, Latin America has a unique history of having been the proving ground for early Spanish and Portuguese imperial projects, of having experienced a relatively long duration of – but also historically early end to – these projects, and of negotiating a particular and complex trajectory of internal and external post-colonial relations. What can the study of this distinct colonial and post-colonial experience contribute to a broader program of postcolonial sociology? Conversely, what can a revitalized postcolonial sociology contribute to the study of Latin America? This article develops provisional answers to these questions by reviewing major currents in South and North American scholarship on the Latin American colonial and post-colonial experience. Some of this scholarship self-consciously identifies with broader movements in postcolonial studies; but much of it – both historical and contemporary – does not. By bringing together diverse strands of thought, this article sheds new light on what postcolonialism means in the Latin American context, while using the comparative leverage that this set of often overlooked cases provides to contribute to a new program of postcolonial sociology.

The paper details the construction of a postcolonial feminist approach to ethnography; providing insight into how the researcher developed her ethnographic approach based on her theoretical framework and demonstrating how she undertook this research. Specifically, the purpose of this paper is to outline how the researcher identified positionality and representation as the primary challenges of undertaking a postcolonial feminist ethnography with marginalised Maya women in Guatemala, and how she addressed these complexities in the field.

This postcolonial feminist ethnography was conducted over a three-month period in the rural highlands of Sololá, Guatemala. This approach bridges the intersections of postcolonial, feminist, critical and reflexive research.

The account presented in this paper offers insight into the theoretical development of a postcolonial feminist ethnography and its implementation in practice. The researcher demonstrates the importance of addressing the issues of positionality and representation to overcome differences in position, privilege and power when building relationships with participants, and to ensure the participants and their knowledge are accurately represented.

This paper contributes to the growing interest in postcolonial research and proposes a postcolonial feminist ethnography as an alternative approach for engaging in research with the marginalised Other.