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The focus of this paper is the changes in domestic social patterns from independence (1956) in Khartoum and their effects on domestic architecture, analysed using space syntax analysis. The built representation of the political change in Khartoum, which had led economic, cultural and social transformation, has not been well investigated. The domestic architecture is envisaged here to reflect the change from a liberal and secular British colonial lifestyle to a post-colonial native conservative and religious one.

The study explored twenty representative samples from the two eras in order to reveal the hidden nature of these patterns by employing space syntax analysis, particularly convex mapping. This analysis attempted to both decipher space transition and to identify patterns. Interviews were conducted to interpret the social meaning of these configurations and to factor in the historical context of the transition.

The analytical comparisons revealed that these socio-cultural changes had subtle effects on the transformations experienced in the use and spatial organization. The change shows the emerging dominance of privacy: the relationship with exterior had started to diminish, and some interior spaces were redefined. This privacy centred patterns also, in many post-colonial cases, have pushed the core of integration deeper in the access graph.

The study sheds lights on the transition in the Sudanese society, reflected on the spatial arrangement of houses and traditions. It is directed to the Sudanese as well as regional societies who passed the transition before and after colonial eras.

The enclosed j-graph study on houses' plans is original and haven't been investigated using this space syntax approach.

This paper examines the internationalization response of entrepreneurs in Hong Kong to the institutional upheaval of the Umbrella Revolution (UR), analyzed through the lens of post-colonial theory.

Inductive methods are applied to interview data on dimensions of ethnic background (local Chinese, regional Chinese and British expatriates) and geographical scope of business (Hong Kong only or global). The analysis consists of first-order concepts, second-order themes and aggregate dimensions which link the results to post-colonial theory and international entrepreneurial orientation (IEO).

Amongst informants with a high international entrepreneurial orientation (IEO), strategy response to upheaval is highly influenced by ethnic background and geographical flexibility in a post-colonial context. Applying Bhabhaian post-colonial theory, the Hong Kong UR is found to be a liminal space, where internationalization strategy in response to upheaval belies subconscious, ethics-laden constructions of post-colonial identity, manifesting in counterintuitive ways.

This paper addresses the paucity of studies on liminality and entrepreneurship and on how IEO responds to acute uncertainty in the business environment. Further, IEO is found to be an individual rather than a firm-level construct. Finally, a post-colonial theory is considered in a larger context of liminality and how the transitional self of entrepreneurs comes to terms with institutional upheaval.

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.

There exists a significant literature detailing the role of voluntary associations as important actors in mitigating forms of marginalisation under austerity. However, neglected in this literature is the role that such voluntary associations can play in forming and deploying “symbolic power” to fight post-colonial, cultural forms of marginalisation. This is important, especially given conditions where material forms of fighting marginalisation are limited by austerity. The paper aims to discuss these issues.

This paper employs a case study analysis, drawing on data collected during fieldwork and through archival research in France. This methodology allows for the investigation of the multitude of ways by which this association utilises post-colonial symbols to fight marginalisation.

This paper finds that under conditions of austerity, the case study of this association demonstrates three important themes of analysis. First, the association, while not receiving funds outright from municipal authorities, actually is granted privileged access to municipal resources and is given significant personal support from local politicians. This support facilitates the second and third inter-related themes of analysis – namely the abilities to fight marginalisation using history and public culture.

This paper seeks to clarify this role of voluntary associations in the important field of “symbolic power” (Bourdieu, 1990) through the use of cultural and historical symbols from a colonial/post-colonial repertoire in France.

This paper examines social impact investing (SII), a growing source of investment from the Global North to the Global South celebrated as a new way of doing good in low-income countries, but bearing elements of neoliberalism that can reify post-colonial contexts.

A microfoundational, autoethnographic approach is used based on the author’s experiences and emotional epiphanies while engaged in an activist entrepreneurial enterprise. The author’s goal was to effect positive social change with Indigenous Mexican producers of mezcal liquor.

Despite the best of intentions and following best practices for SII, the expected altruistic outcomes were eclipsed by inadvertent post-colonial behaviours. Neoliberal foundations of financialization gave primacy to the perspectives and egos of the investors rather than meaningful impact for the Indigenous beneficiaries.

Based on the findings, three areas are presented for further research. First, how Global North social impact investors balance the ego of their motivations with the altruism of intended outcomes for beneficiaries. Second, what ownership structures of Global North investments allow for social benefits to flow through to intended beneficiaries. Third, how post-colonial power imbalances can be redressed to give an equal position to Global South beneficiaries as people, rather than financial metrics indicating only that they have become less poor.

By using autoethnographic methods that expose the vulnerability of the researcher, unique insights are generated on what happens when good intentions meet with a post-colonial context. The neoliberal underbelly of SII is revealed, and ways to make improvements are considered.

The purpose of this paper is to examine some of the challenges authors from post-colonial contexts face in writing and doing research in management and organisation studies.

This paper is based on a self-reflection and also draws upon concepts from post and decolonial conceptual approaches.

It identifies three challenges namely, limitations or research question as what is feasible; translation and truth production; poor writing and weak theoretical contribution. It suggests three jugaad fixes to deal with these challenges namely, innovation and flexibility in method use with argumentation; translate, but late with theorising in the vernacular, and incorporating context into problematisation.

It draws attention to the different needs of authors from post-colonial contexts.

It could possibly help authors from post-colonial contexts and reviewers better navigate academic publishing and research.

It could help in authors from post-colonial contexts attempt more publishing.

This paper draws attention to the different constraints and limitations faced by authors from post-colonial contexts in pursuing academic writing.

This chapter explores the writings of Pakistani sociologist Hamza Alavi, especially on the post-colonial state, ethnicity, peasantry and kinship relations. In contradistinction to most (partial) uptakes of Alavi, I evaluate his work as a whole in order to shed light on its continuities and discontinuities. I demonstrate both the strengths and pitfalls of Alavi's theorisation of the post-colonial state, mode of production and ethnicity by placing him in context of wider Marxist debates at the time. I then suggest that Alavi's other work (e.g. on the peasantry and kinship relations) may serve to complement the weaknesses of the former. Thus, by reading Alavi contra Alavi, I advocate for an ‘integral’ perspective on the relations between civil and political society, arguing for a conjunctural awareness of mediations between the same, and their imbrications with differentiated relations of class, ethnicity and kinship.

This paper aims to accomplish two purposes: firstly, it revisits the “positional identity” – the ambivalent-hybrid disposition – of human resource management (HRM) in the (postcolonial) Global South. Secondly, it seeks to reframe the role of Southern agents of the epistemic community of HRM, particularly human resource (HR) managers, in managing people in the South.

This paper takes inspiration from the postcolonial theory of Homi Bhabha, his notions of hybridity, the Third Space and colonial positionality, to revisit the positional identity of HRM and to reframe the role of HR managers in the South.

In postcolonial Southern organisations, HR managers play a dual role – as “mimics” and “bastards” of Western discourses of HRM. The dual role tends to put the managers in Southern organisations in a “double–bind”.

This paper helps in the understanding of the role of HRM as well as HR managers in Southern organisations regarding the (post-)colonial legacy of the South.

This paper provides new insights into the identity of HRM in the Global South beyond the dualistic understanding of HR practices, such as convergence–divergence and the mere form of crossvergence. It argues that hybridisation of HRM in Southern organisations takes place in the form of (post-)colonial hybridity.

In this essay Katherine Franke examines two contemporary cites in which state efforts to eradicate the traces of empire and to resurrect an authentic post-colonial nation have produced sexual subjects that serve as a kind of existential residue and remainder of a demonized colonial past and absence. Looking first at post-colonial Zimbabwe, Franke argues that President Mugabe’s aggressively homophobic policies have played a key role in fortifying his leadership as authentically African and post-colonial.

Franke then turns to current efforts by the Mubarak government in Egypt to publically prosecute men for having sex with men. The Mubarak government has used homosexual show trials, first in security courts, and then in civilian courts, as a dry run for the reorganization of the Egyptian court system’s jurisdiction over dissenters and outcasts.

This chapter suggests that the unsettling reconfiguration of ‘home’ in works of post-colonial literary adaptation has an affective impact on non-Indigenous readers, contributing, potentially, to processes of decolonisation. Ken Gelder and Jane M. Jacobs, in their book Uncanny Australia: Sacredness and Identity in a Postcolonial Nation, argue that Australian texts which seek to disturb readers by pursuing modes of post-colonial ‘unsettlement’ can activate new discourses and, thereby, inspire social change (1998). Focussing upon undergraduate student responses to two works of Aboriginal Australian literary adaptation, Melissa Lukashenko's short story ‘Country: Being and Belonging on Aboriginal Land’ (2013) and Leah Purcell's stage play, The Drover's Wife (2016), this chapter draws upon ideas pertaining to ‘affect’ to reveal how, through the subversive reimagining of tropes and structures commonly associated with Western dwelling, works of Indigenous literary adaptation elicit emotional responses in non-Indigenous readers and, in so doing, open up new spaces for listening within existing frameworks of white possession.