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The purpose of this paper is to develop an understanding of requirements for firms’ codes of conduct when addressing homophobia in the context of continued colonialism and coloniality.

This paper is a literature study.

First, occidental firms’ codes of conduct are shown to endanger indigenous homosexual individuals by endangering the protection offered by their indigenous ethics and society. Second, it is shown that tackling homophobia in firms’ codes of conduct on the foundation of occidental ethics forces homosexual individuals to conform to occidental homosexual identities in a world of a multitude of indigenous and hybrid homosexualities and identities render firms’ codes of conduct expressions of continued colonialism and coloniality. Third, a sole reliance on occidental conceptualizations of homophobia is shown to potentially camouflage unethical nationalistic and xenophobic intents.

Additional research is needed on the dynamics of coexisting multiple indigenous homosexual identities, and reliable ways to determine the substance of indigenous homosexual identities need to be developed in the context of continued colonialism and coloniality.

Firms need to be cognizant of conflicting identities, hybrid identities and changing identities over time while avoiding to use purported protection against homophobia as a camouflage for nationalistic and xenophobic purposes.

The paper ways to address the protection against homophobia in firms' codes of conduct in the context of continued colonialism and coloniality.

This paper closes a gap in the literature by considering firms’ codes of conduct as favouring homophobia as a result of continued colonialism and coloniality.

The domain of study on mediated suffering is ensconced within an Orientalist paradigm which ideologically structures our visuality and gaze. The consignment of suffering through bodies of alterity and the geo-politics of the Global South encodes the coloniality of power as a dominant reading. It then naturalizes the West as the voyeur in its consumption of the abject bodies of the Global South. Creating a binary through this East-West polarization in the oeuvre of suffering as a realm of study, it creates the hegemony of the West as the moral guardian of suffering, imbuing it with the right to accord pity and compassion to the lesser Other. Beyond elongating the Orientalist trajectory which lodged the body politic of the Global South as a sustained ideological site of suffering, it hermeneutically seals the East as irredeemable, ordaining it through the gaze over the Other as a mode of coloniality. In countering this Eurocentric proposition, this chapter contends that this coloniality of gaze needs further rumination and new sensibilities in the study of mediated suffering, particularly following 9/11 and the shifting of the geo-politics of suffering in which the West is dispossessed through its own manufactured ideologies of the ‘War on Terror’ such that it is under constant threat of terrorist attacks and through the movement of the displaced Other into the Global North. Besieged and entrapped through its own pathologies of risks and threats, the West is projected through its own victimhood and the politics of the Anthropocene within which risks are seemingly democratized by environmental degradation as an overarching threat for all of humanity. Despite these shifts in the global politics, the scholarship of suffering is locked into this polarity. The chapter interrogates this innate crisis within this field of scholarship.

Drawing upon the concepts of transmodernity, pluriversality and border thinking the author stands in a more practical fashion for the co-creation of an-other performative CMS which fosters the decolonization of (critical) management studies – as a way to contribute “to concretely changing the world(s) for the better” (as claimed by the organizers of the symposium “should critical management studies get anything done?” held at the Academy of Management Meeting in 2012 in Boston).

From a more practical and less opaque perspective on border thinking it is shown how and why border thinking can both enable and constrain critical scholars and people to move across the borders of the colonial difference and from Eurocentric modernity toward transmodern pluriversality.

The current performative turn of CMS fails to address the agency of critical knowledge as a potential reworking of Occidentalism which can be mobilized to “manage” the rise of alternatives and knowledges from the rest of the world in general and from emerging economies in particular.

Border thinking as a crucial concept from the coloniality/modernity research program from Latin America is taken as an important contribution from the colonial difference to the co-creation of decolonial management studies (DMS), an-other performative CMS which fosters the construction of a world in which many worlds and knowledges can coexist as a way to change it for the better.

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.

Chapter 8 engages in a round table discussion with Montesquieu (Persian Letters), Fanon (Black Skins, White Masks, Dying Colonialism, and the Wretched of Earth), and Camus (The Stranger) posthumously. This chapter explores the inner psyche of the subalterns as they strive to reach decoloniality. This chapter offers suggestions for decolonizing praxis.

This chapter outlines the underpinning author’s perspective to explain the approach to decoloniality and untangle the current praxis and research method from coloniality. This chapter also describes the subsequent chapters’ structure, moving from colonialism and its roots to decoloniality in practice and research.