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Can the Subaltern Speak?
... Efforts to merge JWT and PJ also invite reflection on subaltern studies and science and technology studies (STS), which have long questioned the presumed objectivity of knowledge production. Spivak (1988) argues that marginalized voices, such as women, the colonized, or certain ethnic groups, are often excluded from official discourse, a tendency mirrored in conflict-zone journalism where elite sources overshadow grassroots perspectives (Dreher, 2010). Haraway (1988) similarly questions the notion of a disembodied neutral observer, suggesting that all knowledge is partial and situated, including journalistic accounts. ...
... Therefore, while examples of JPJ in action were documented, this coverage was still susceptible to shifting attention cycles and pragmatic newsroom considerations, echoing earlier scholarship's concern that deeper ethical analysis can be sporadic rather than systematic. Subaltern studies and STS (Haraway, 1988;Spivak, 1988) offer a critical lens on the notion of purely "objective" reporting, suggesting that dominant power structures frequently dictate what is deemed newsworthy. This perspective helps explain why the Darfur conflict received scant mainstream media attention before large-scale violence ensued. ...
... Despite having lower JPJ scores, the Sudan Tribune delivered critical details about the conflict that might otherwise have been overlooked. Additionally, the interaction between the Sudan Tribune and Al Jazeera, where the latter amplified the former's early reporting, aligns with subaltern theories that emphasize the significant impact marginalized voices can have when they gain visibility through larger, influential media platforms (Dreher, 2010;Spivak, 1988). This dynamic underscores the potential for local media to contribute meaningfully to broader narratives once they receive attention from international outlets. ...
Drawing on Youngblood’s call for “compelling, impactful, and thoughtful” journalism, this study introduces Just-Peace Journalism (JPJ), merging Just War Theory and Peace Journalism to deepen ethical scrutiny and practical coverage. A quantitative analysis of 300 Sudan Tribune and Al Jazeera articles on Darfur investigates whether JPJ can strengthen day-to-day reporting and whether its principles extend beyond Darfur. The findings reveal that, while normative frameworks often struggle to influence routine news practices, JPJ elements emerge when supported by editorial policies, sufficient resources, and receptive audiences. Building on these insights, the study proposes strategies for independent journalists and local media to elevate ethical inquiry, and it encourages further exploration of JPJ’s applicability across diverse contexts.
... Translation as "the Translation of Texts" Qualitative research has a long tradition of examining the role of language in relation to the representation of the external world, one's lived experience, and intersubjectivity (e.g., Carspecken, 2003;Denzin, 2002;Polkinghorne, 2005). Previous researchers have explored this issue from the philosophic perspectives of phenomenology and hermeneutics (Freeman & Vagle, 2013), critical theories (Carspecken, 2003), post-structuralism and post-modernism (MacLure, 2013), as well as language's intricate relationship with research ethics (Smith, 2016;Spivak, 2023). Generally speaking, the discussions of language in philosophic and theoretical discourses presume a universalized significance in addressing the nature of meaning and reference, intentionality, and the relationship among language, its users, and the world. ...
... Generally speaking, culturally responsive theorists (Berryman et al., 2013;Chouinard & Cram, 2019;Jordan & Hall, 2023) align themselves with critical theories' approaches to conceptualizing culture (Freire, 2018;Gramsci, 2005;Williams, 2014), and also highlight the importance of the non-Western, decolonizing, and indigenous perspectives on cultures (e.g., Smith, 2016;Spivak, 2023). For instance, the works by Raymond Williams (2014) and Antonio Gramsci (2005) make strong arguments about the limitations of an interpretivist approach to the study of cultures (e.g., Geertz, 1973), namely, that it is not enough for researchers to merely decipher the symbolic significance/meaning of social actions from the perspective of the social members who belong to and practice that very culture. ...
... In these contexts, research participants are often subject to the Western gaze (Mohanty, 2003;Smith, 2016). This can also lead to an othering process in which minoritized communities are continuously being exploited, extracted, and marginalized (Denzin & Giardina, 2019;Sandoval, 2013;Smith, 2016;Spivak, 2023;Swadener & Mutua, 2008). ...
In this methodological paper, we raise the question of what a culturally responsive translational practice might look like in qualitative research. Through examining the literature on translation in culturally responsive theories and qualitative research methodology, we distinguish two approaches in addressing the issue of translation: translation as texts and translation as cultures. To enact a culturally responsive translational practice, qualitative researchers should maintain an intimately linked dual-focus in their work, attending to both the practical aspects of translation that directly lead to the production of the final translated texts, as well as translation’s multi-layered cultural and political effects. This proposal is further unpacked on three levels: (1) On the level of social and cultural processes and structure, we examine the routes and gatekeepers of translation in the context of knowledge production and mobilization; (2) on the level of intersubjective relationality, we explore the significance of visibilizing translation and translators; and (3) on the level of human–text interaction, we consider how interpretive approaches, untranslatability, and styles of translation may shape researchers’ translation practice. While drawing insights from culturally responsive theories, we also substantiate our argument using critical translational studies and examples from our empirical research projects. Taken together, this paper outlines some important considerations qualitative researchers should take into account as they envision a culturally responsive translational practice in qualitative research and calls for researchers to engage in this work with multilingual awareness, reflexivity, and criticality.
... However, other scholars have cautioned against theorizing about a homogeneous subaltern subject, given that race, colonization and gender are also constitutive of subalternity (Spivak 1988). 6 Eurocentrism does not refer to all western European cognitive history, but to a specific rejection of other non-European forms of knowledge deemed irrational and uncivilized (Quijano 2000 Our article is structured as follows. ...
... In a counter-colonial strategy, there is no intention of interaction with/submission to the market, seeking instead to maintain ways of life and work similar to those developed before the European invasion (Bispo dos Santos 2018). However, some strategies -referred to as "strategic essentialism" in postcolonial studies -demand self-determination related to market access (Spivak 1988); in this case, an identity created by the colonizer is instrumentalized with the political intention of claiming rights, leading to different and paradoxical positions, or conceptions of sustainable work, as will be discussed throughout this article. ...
Conceptions of sustainable work advanced by United Nations bodies, including the ILO, promote the pursuit of green and inclusive economies. Through a decolonial-inspired narrative analysis of textual and audiovisual sources relating to mining-affected communities in Brazil and Canada, we examine how these mainstream conceptions are taken up and challenged on the ground. We analyse these narratives against several features that a decolonial conception of sustainable work might contain. While decolonial conceptions centre on care for people and the land, ecological dependence, reverence for life and reproductive work, mainstream notions of sustainable work are often instrumentalized to legitimize practices that are irreconcilable with decolonial visions.
... Prior to the Russian invasion of Ukraine, refugees of the Global South had long been subjected to epistemic injustice and violence, often discursively constructed as 'fake' refugees, no longer categorized as refugees, but rather, as economic migrants (Hadj Abdou & Pettrachin, 2021). As such, this manifestation of epistemic violence maintains a two-pronged approach, one being institutional, thwarting access to epistemic goods, the second being material, often resulting in violence and/or death (Spivak, 1988).This violence is enacted through the deportation of asylum seekers to unsafe countries where they often face impending death (Fatal Policies of Fortress Europe, 2023), and widespread indifference and inaction to several incidences of asylum seekers drownings in the Mediterranean Sea when trying to reach Europe (International Organization for Migration, n.d; Mogstad, 2023). ...
... White ignorance (Alcoff, 2007;Mills, 2013) provides Europeans with the privilege of being oblivious and desensitized to the suffering of Black and Brown people. This active silencing of the asylum-seeking experiences and stories of those of the Global South amounts to epistemic violence (Spivak, 1988). Where Ukrainians are met with food, blankets and warm welcomes, Black and Brown asylum seekers are beaten and viciously pushed back into colonial subordination for daring to challenge the status quo, or in other words, by simply advocating for their humanity (Sajjad, 2022). ...
... Gramscian scholarship has demonstrated that the subalternization of a group of people can be done not only in broad national and societal contexts but also on a micropolitical scale within the unique contexts of specific institutions, including those pertaining to academia (Frosini, 2016;Green, 2002). Spivak (2004Spivak ( , 1988 uses subalternity to critique post-structuralist scholars' attempts to deconstruct and challenge existing power structures by pointing out that these scholars control the ways in which the voices of those who are oppressed are included in the academic discourse. This renders the subaltern unable to speak for themselves in such discourse, even if the outcomes can impact their lives (Spivak, 1988(Spivak, , 2004. ...
... Spivak (2004Spivak ( , 1988 uses subalternity to critique post-structuralist scholars' attempts to deconstruct and challenge existing power structures by pointing out that these scholars control the ways in which the voices of those who are oppressed are included in the academic discourse. This renders the subaltern unable to speak for themselves in such discourse, even if the outcomes can impact their lives (Spivak, 1988(Spivak, , 2004. While subaltern studies have been typically applied to explain the lasting detrimental impacts of colonialism's ravages in India (Guha, 1999;Prakash, 1994), the concept of subalternity should not be limited to these contexts, but can be applied to the exclusion of any group of people from decision-making and its accompanying discourse, especially in cases where such a group comprises the majority of a population (Chandra, 2015;Roy, 2002). ...
In academia, students often face barriers to participation in academic discourse. This becomes especially problematic when the topic being researched is directly relevant to the student experience such as student leadership or student government, because it prevents students from contributing to political thought about the very politics they are inevitably impacted by. I present an autoethnographical analysis that illustrates some of the barriers students face in academic publishing, research, and teaching due to their student status. This autoethnography explores my positionality as a recent PhD graduate who served as an elected student representative during my degree. I then apply approaches from student leadership to academic publishing contexts to theorize ways that student perspectives can be better included in academic discourse directly relevant to the student experience.
... • Core Concepts & Relevance: Theories analyzing historical colonialism, unequal global power relations, resource extraction, epistemic injustice (the systematic silencing or devaluing of certain ways of knowing), and cultural imperialism (e.g., Said, 1978;Spivak, 1988;Fanon, 1961) are crucial for understanding how the current global development and deployment of AI technologies -often dominated by corporations and research centers in the Global North, using data scraped globally, and deployed worldwide -can perpetuate or create new forms of inequality, dependence, and cultural domination. This lens highlights risks of digital colonialism (Couldry & Mejias, 2019;Ricaurte, 2019;Mohamed et al., 2020), involving the extraction of data resources from the Global South often without fair compensation or local benefit, the imposition of algorithms trained on biased data reflecting dominant cultures and values, the marginalization of local languages and indigenous knowledge systems by globally dominant AI platforms and models, and the creation of technological dependencies that hinder autonomous cultural and economic development in less powerful regions (Kwok, 2025H). ...
Artificial intelligence (AI), particularly powerful generative models and pervasive social algorithms, is intervening in cultural production, dissemination, and consumption in unprecedented ways, acting as a significant new force within the complex cultural ecosystems humans inhabit (a perspective aligned with the ecological turn, Kwok, 2025H). This paper proposes a theoretical framework for understanding AI's profound and potentially long-term influence on these ecosystems, examining its complex dual role: acting metaphorically and critically as both a potential catalyst for novel cultural variation and a powerful algorithmic filter shaping cultural transmission and selection dynamics. This impact extends far beyond mere efficiency gains, potentially reshaping meaning systems and core human values. Drawing critically on concepts heuristically adapted from cultural evolution theory (variation, selection, transmission), social network analysis, and computational social science, while continuously emphasizing the centrality of human agency (interpretation, resistance, adaptation), the specific computational nature of AI (pattern-based, lacking deep understanding, Kwok, 2025P), and the profound influence of structural power dynamics (political economy, platform control, digital colonialism, Kwok, 2025H) governing its deployment, this paper analyzes the mechanisms through which AI can influence the introduction of new cultural elements (styles, narratives, ideas) and significantly alter the propagation patterns of specific cultural traits. It explores potential long-term dynamical consequences for cultural symbols, narratives, aesthetic norms, value systems, collective memory practices, and shared meaning frameworks, paying particular attention to identifying potential pressures on dimensions of human "Existential Redundancy" (ER) (e.g., potentially marginalizing deep meaning generation, non-utilitarian creativity, or diverse aesthetic expression, Kwok, 2025F). The paper frankly acknowledges the significant empirical challenges in isolating AI's causal impact amidst complex, multi-causal cultural change and calls for methodologically pluralistic approaches. Furthermore, it critically analyzes the tangible socio-technical risk of "algorithmic cultural hegemony"-where platform-controlled algorithms reflecting specific commercial logics and concentrated power structures (Kwok, 2025H) might foster cultural homogenization or reinforce dominant global ideologies-emphasizing this as a phenomenon contingent on human choices, economic incentives, and structural forces, not an autonomous action by AI itself. Possibilities for human resistance, cultural hybridity, and the formation of alternative cultural niches within these structures are also explicitly acknowledged. Finally, the paper discusses the necessity, principles, inherent trade-offs, and significant structural barriers associated with designing more human-controllable, value-sensitive AI systems and implementing effective governance strategies (including structural interventions targeting platform power, promoting diversity, ensuring fair compensation for creators, and addressing international cooperation challenges) aimed at fostering healthier, more diverse, resilient, and equitable cultural ecosystems. It underscores the centrality of human agency (even as reshaped) and collective societal choices in navigating these complex processes, situating this analysis within the broader framework of the Existential Symbiosis Theory (Kwok, 2025R). This paper ultimately provides a critical analytical framework and a cautionary perspective, grounded in cultural evolutionary dynamics but critically informed by STS, political economy, computational limits (Kwok, 2025P), and a commitment to humanistic values (Kwok, 2025N), calling for rigorous, critical, and interdisciplinary research into AI's profound and unfolding cultural implications.
... • Core Concepts & Relevance: Theories analyzing historical colonialism, unequal global power relations, resource extraction, epistemic injustice (the systematic silencing or devaluing of certain ways of knowing), and cultural imperialism (e.g., Said, 1978;Spivak, 1988;Fanon, 1961) are crucial for understanding how the current global development and deployment of AI technologies -often dominated by corporations and research centers in the Global North, using data scraped globally, and deployed worldwide -can perpetuate or create new forms of inequality, dependence, and cultural domination. This lens highlights risks of digital colonialism (Couldry & Mejias, 2019;Ricaurte, 2019;Mohamed et al., 2020), involving the extraction of data resources from the Global South often without fair compensation or local benefit, the imposition of algorithms trained on biased data reflecting dominant cultures and values, the marginalization of local languages and indigenous knowledge systems by globally dominant AI platforms and models, and the creation of technological dependencies that hinder autonomous cultural and economic development in less powerful regions (Kwok, 2025H). ...
Artificial intelligence (AI), particularly generative AI and social algorithms, is intervening in cultural production and dissemination in unprecedented ways, acting as a powerful factor within cultural ecosystems [H]. This paper proposes a theoretical perspective examining AI's dual role, acting metaphorically as both a potential catalyst for novelty and a significant filter shaping cultural transmission, with impacts extending far beyond mere efficiency gains. Drawing critically on cultural evolution theory, social network analysis, and computational social science (using concepts like 'variation' and 'selection' heuristically, while emphasizing human agency and AI's computational nature [P]), this paper analyzes the mechanisms through which AI can, depending on its design, deployment context (shaped by political economy [H]), and crucially, human interaction and interpretation, influence the introduction of new cultural elements and the propagation of specific cultural traits. It explores the potential long-term dynamical consequences for cultural symbols, narratives, value norms, collective memory, and meaning systems, paying particular attention to potential pressures on dimensions of "Existential Redundancy" (ER) [F] (e.g., potentially marginalizing deep meaning generation or diverse aesthetic expression) and acknowledging the significant empirical challenges in isolating AI's causal impact. The paper critically analyzes the risk of "algorithmic cultural hegemony"—where platform-controlled algorithms reflecting specific commercial logics and power structures [H] might foster cultural homogenization—emphasizing this as a socio-technical phenomenon contingent on human choices and structural forces, not an autonomous action by AI, while also acknowledging possibilities for resistance, hybridity, and niche formation. Finally, it discusses the necessity, principles, trade-offs, and structural barriers associated with designing more human-controllable, value-sensitive AI systems and implementing governance strategies aimed at fostering healthier, more resilient cultural ecosystems, acknowledging the centrality of human agency (even as it is reshaped) and societal choices in navigating these processes within the broader Existential Symbiosis Theory [R]. This paper provides an analytical framework and warning perspective, grounded in cultural evolutionary dynamics but critically aware of human agency, computational limits [P], and structural forces, calling for rigorous, critical, interdisciplinary research.Keywords: Artificial Intelligence (AI), Cultural Evolution, Meaning Transformation, Cultural Dynamics, Algorithmic Filtering, Algorithmic Hegemony Critique, Existential Redundancy (ER) [F], Dual Inheritance Theory, Computational Social Science, AI Ethics [N], Cultural Diversity, Platform Power [H], Socio-Technical Systems, Human Agency, Computational Limits [P], Existential Symbiosis Theory [R], Algorithmic Domestication [P'], Cultural Industries, Digital Colonialism, Postcolonial Theory.
... Rawłuszko (2021) has suggested that gender mainstreaming was advanced by the EU in Poland by such external international commitments and obscure bureaucratic measures that they provided power and opportunities for anti-gender mobilizations. This analysis resonates with the tradition of feminist scholarship from the global South, where the alienating effects of top-down equality strategies have long been critiqued from a postcolonial perspective (Mohanty, 1984;Narayan, 1997;Spivak, 1988). Extensive research also exists offering a critique of how mainstream feminism has been co-opted by broader neoliberal agendas (e.g. ...
... Subjectivation refers to the process by which individuals have experiences that situate their identities through discursive and social practices. Epistemic violence, as discussed by scholars such as Spivak (1988), refers to the imposition of knowledge and meanings that marginalize and silence the voices and experiences of subaltern groups. In the excerpt, this is exemplified by the activities proposed by Michael, which essentialize and stereotype racial identities, and by the superficiality of institutional approaches he represents. ...
Violence at work in the series The Office from the perspective of epistemicide Violência no trabalho no seriado The Office na perspectiva do epistemicídio Violencia en el trabajo en la serie The Office desde la perspectiva del epistemicidio ABSTRACT Contextualization: When analyzing workplace violence and subjectivation processes, epistemic violence is highlighted as a structural mechanism that delegitimizes and marginalizes the knowledge and perspectives of specific groups, consolidating dynamics of exclusion and social isolation. The TV series "The Office" presents an emblematic representation of this phenomenon through the disconnection between the main character's behavior, Michael, and employees' perceptions. This attitude manifests in practices that generate recurring feelings of disrespect and devaluation, highlighting the complex power and hierarchy relations that perpetuate symbolic violence in the workplace. Objective: To understand workplace violence and subjectivation processes from the epistemicide perspective, using the TV series "The Office" as a reference. Method: A qualitative, observational study was grounded in the "structured microanalysis". This method, anchored in thematic axes and subthemes, enabled the constructing of a network of meanings, allowing a systematic analysis of the investigated dynamics. Results: The study revealed the reproduction of inequalities and injustices in the workplace, with the characters demonstrating forms of resistance to these dynamics by seeking to assert their identities and validate their experiences against the dominance of hegemonic knowledge. This struggle for recognition and appreciation underscores the urgency of constructing inclusive work environments that respect and embrace diverse perspectives, promoting equity and justice in organizational relations. Conclusions: The findings emphasize the social and theoretical implications of epistemic violence in the workplace, highlighting how it devalues knowledge and perpetuates inequalities. The study contributes to understanding the dynamics of exclusion and resistance, offering a critical perspective on the impact of power relations on individual subjectivation. It also highlights the role of organizations in establishing practices that value the diversity of voices and knowledge. Keywords: violence at work; epistemicide; organizational relations; processes of subjectivation; observational study. RESUMO Contextualização: Ao analisar a violência no ambiente de trabalho e os processos de subjetivação, ressalta-se que a violência epistêmica opera como um mecanismo estrutural que deslegitima e marginaliza os saberes e perspectivas de determinados grupos, consolidando dinâmicas de exclusão e isolamento social. A partir do seriado The Office, identifica-se uma representação emblemática desse fenômeno por meio da desconexão entre o comportamento do personagem principal, Michael, e as percepções dos funcionários. Essa desconexão se traduz em práticas que geram sentimentos recorrentes de desrespeito e desvalorização, evidenciando as complexas relações de poder e hierarquia que perpetuam a violência simbólica no ambiente laboral. Objetivo: Compreender a violência no local de trabalho e os processos de subjetivação a partir da perspectiva do epistemicídio, utilizando a série 'The Office' como referência. Método: Realizou-se uma pesquisa qualitativa de caráter observacional, fundamentada no método de 'microanálises estruturadas'. Esse método, ancorado em eixos temáticos e subtemas, possibilitou a construção de uma rede de significados, permitindo uma análise sistemática das dinâmicas investigadas. Resultados: Evidenciou-se a reprodução de desigualdades e injustiças no ambiente laboral, tendo os personagens demonstrado formas de resistência a essas dinâmicas ao buscar afirmar suas identidades e validar suas experiências diante da hegemonia do conhecimento dominante. Essa luta pelo reconhecimento e valorização ressalta a urgência de construir ambientes de trabalho inclusivos, que respeitem e acolham a diversidade de perspectivas, promovendo a equidade e a justiça nas relações organizacionais. Conclusões: Os resultados ressaltam as implicações sociais e teóricas da violência epistêmica no ambiente de trabalho, destacando como ela desvaloriza conhecimentos e perpetua desigualdades. O estudo contribui para a compreensão das dinâmicas de exclusão-Violence at work in the series The Office from the perspective of epistemicide. Contextus-Contemporary Journal of Economics and Management (2025), 23, e94611 | 2 e resistência, oferecendo uma perspectiva crítica sobre o impacto das relações de poder na subjetivação dos indivíduos. Evidencia-se também o papel das organizações na construção de práticas que valorizem a diversidade de vozes e saberes. Palavras-chave: violência no trabalho; epistemicídio; relações organizacionais;processos de subjetivação; estudo observacional. RESUMEN Contextualización: Al analizar la violencia en el entorno laboral y los procesos de subjetivación, se destaca que la violencia epistémica actúa como un mecanismo estructural que deslegitima y margina los saberes y las perspectivas de ciertos grupos, consolidando dinámicas de exclusión y aislamiento social. La serie The Office presenta una representación emblemática de este fenómeno a través de la desconexión entre el comportamiento del personaje principal, Michael, y las percepciones de los empleados. Esta desconexión se traduce en prácticas que generan sentimientos recurrentes de falta de respeto y desvalorización, evidenciando las complejas relaciones de poder y jerarquía que perpetúan la violencia simbólica en el entorno laboral. Objetivo: Comprender la violencia en el lugar de trabajo y los procesos de subjetivación desde la perspectiva del epistemicidio, utilizando la serie The Office como referencia. Método: Se realizó un estudio cualitativo de carácter observacional, fundamentado en el método de "microanálisis estructurado". Este método, basado en ejes temáticos y subtemas, permitió la construcción de una red de significados, posibilitando un análisis sistemático de las dinámicas investigadas. Resultados: Se evidenció la reproducción de desigualdades e injusticias en el entorno laboral, observándose que los personajes mostraron formas de resistencia a estas dinámicas al buscar afirmar sus identidades y validar sus experiencias frente a la hegemonía del conocimiento dominante. Esta lucha por el reconocimiento y la valorización resalta la urgencia de construir ambientes de trabajo inclusivos que respeten y acojan la diversidad de perspectivas, promoviendo la equidad y la justicia en las relaciones organizacionales. Conclusiones: Los resultados destacan las implicaciones sociales y teóricas de la violencia epistémica en el entorno laboral, subrayando cómo esta desvaloriza los saberes y perpetúa las desigualdades. El estudio contribuye a la comprensión de las dinámicas de exclusión y resistencia, ofreciendo una perspectiva crítica sobre el impacto de las relaciones de poder en la subjetivación de los individuos. Asimismo, evidencia el papel de las organizaciones en la construcción de prácticas que valoren la diversidad de voces y saberes. Palabras clave: violencia laboral; epistemicidio; relaciones organizacionales; procesos de subjetivación; estudio observacional.
... In this context, the pursuit of a critical social science today constitutes a formidable challenge-especially for those committed to building genuinely global perspectives (Fanon 1961;Said 1978;Spivak 1988;Eisenstadt 2002). Yet, despite the obstacles, several epistemological approaches have emerged that have enabled scholars positioned at the margins of the neoliberal university to develop new forms of selfrepresentation (Quijano 2000;Mignolo 2011;Grosfoguel 2017;de Sousa Santos 2023). ...
This article offers a critical reflection on the role of the social science scholar within the neoliberal university, interrogating the epistemic, institutional, and political constraints currently shaping the production of knowledge. Drawing on C. Wright Mills's The Sociological Imagination, the paper engages with three further key contributions: Olùfémi O. Tàíwò's Elite Capture, Kevin Ochieng Okoth's Red Africa, and the collective volume Sociologia di posizione by de Nardis, Petrillo, and Simone. These works provide a conceptual framework for analysing the processes through which critical knowledge is co-opted, depoliticised, or rendered ineffectual. The article focuses on two prevailing dynamics: the hegemony of managerial rationality, which subordinates research to metrics of productivity and competitiveness; and the proliferation of symbolic forms of critique devoid of substantive political impact. In response, the paper explores the possibility of reclaiming the scholar's role as a situated and responsible actor, capable of reconnecting knowledge production with broader social struggles. The experience of the Italian network Sociologia di posizione is presented as a concrete attempt to collectively organise epistemic and material resistance, and to restore a public, transformative function to the social sciences.
... Particularly, the colonial agenda within psychiatry has been exposed for enforcing its social, cultural, and political goals based in white, Eurocentric, heteronormative, male, ableist, and neoliberalist ideologies (Roman et al., 2009;Tuhiwai-Smith, 1999). Post-colonial theorists such as Bhabha (1994), Fanon (1965), Said (1978), and Spivak (1988) offer analyses that speak to the discursive violence of hegemonic academic and professional disciplines forged on a complete knowledge of the Other. As these thinkers have shown, such discourses are predicated on the violence of colonization and highlight the literary and cultural practices that write subaltern groups (and their resistance) out of history through operations aimed at regulating and civilizing the uncivilized Other. ...
In this paper, we present initial findings and analysis from an ongoing study on immigration detention in Canada. Participants who have been or are currently in immigration detention systems in Canada shared stories of dehumanizing torment and the abuse of their right to timely procedural fairness during their time in detention, in lockdown, and in transit. Drawing on critical disability studies and critical mental health literature using postcolonial theoretical framework, we show how participants resisted by caring for themselves and others in the present, and by imagining their freedom in the future. Through an analysis of interviews and focus groups, this paper discusses temporal torment as a manifestation of carceral violence in immigration detention in Canada. Immigration detainees experience time as static, where they are frozen in a state of paralysis, as though their time in detention does not matter or is not worthwhile. The frequency of Canada Border Services Agency consultations was experienced as restricted access to due process and the abuse of rights was lived as a method of indefinite carceral violence. The contributions from the participants highlight the complexities of carceral violence that are experienced through immigration detention in Canada, which functions as a denial of humanity, rights, and care, and highlights the need for urgent intervention.
... Colonizing powers actively constructed a knowledge hierarchy by promoting western science as a universal tool for understanding the world while simultaneously devaluing and silencing different ways of knowing (Held, 2023). The act of suppressing and silencing diverse knowledge, including knowledge held by Indigenous peoples, and replacing it with western-centric models of knowledge production represents a form of epistemic violence (Spivak, 1988), whereby the colonized were denied their rights to self-expression and selfdetermination (Dotson, 2011). The legacy of colonialism continues to determine how different types of knowledge are valued by western scientists and decision-makers. ...
The UN Ocean Decade provides a framework for stakeholders and rights-holders to come together to develop transformative ocean solutions for sustainable development. We are a group of Early Career Researchers (ECR) from diverse backgrounds with a shared commitment to working toward the Ocean Decade outcomes. Our article offers an ECR perspective on the fundamental importance of knowledge equity for achieving the Ocean Decade’s vision of “the science we need for the ocean we want.” Knowledge equity is imperative for confronting the “business as usual” approach to ocean sustainability as it requires us to confront and dismantle extractive practices of knowledge production. We reflect on how the dominance of western science in research and policy and the systematic marginalization of diverse knowledge systems has led to inequitable outcomes for ocean-dependent people. Using real-world examples, we demonstrate the progress we can make toward ocean sustainability when we place knowledge equity at the heart of our work. We conclude with a call to action to ensure that knowledge equity is embedded as both a principle and a practice within the Ocean Decade framework. We invite all ocean professionals to join us in: (1) adopting an intentional practice of reflexivity in our work; (2) confronting colonial ways of thinking, knowing, and doing; and (3) dismantling knowledge hierarchies that permeate ocean science and practice. By implementing these actions, we can create meaningful and inclusive spaces for collaboration and become a more respectful and effective global ocean community.
... How do we 'give voice' to the community we align with? Even if the colonized/the indigenous/the subaltern is given chance to speak through our anthropological writings, do we let them use their own words, as Gayatri Spivak (1988) once asked? Or do we rather impose our own concepts and frameworks that are usually branded as 'universal'? ...
... And while we acknowledge that there are often strategic rationales behind such phrasings, their effects cannot be willfully determined by those who use them. As Spivak (1994) notes, when strategic essentialism is seen as actual essence, it stops functioning as intended. Considering this, we resort to using scare quotes (e.g., 'same-sex marriage') to denote our critical use of these terms and to allow the reader space for a critical stance on these terms. ...
‘Marriage equality’ has been a widely used slogan and mobilizing concept for LGBTQ+ rights’ movements across the globe striving for formal recognition for ‘same-sex’ or ‘same-gender’ marriages. In this article, we critically interrogate the terminology and political rationality that have given shape to ‘marriage equality’ campaigns. We demonstrate the structural erasure of non-monogamous relations and populations from the changes hoped for and envisioned in these mobilizations. The lack of any genuine and substantial concern with consensual non-monogamies (CNMs) from most of the literature in the field highlights the close entanglement of marriage with monogamy. As a result, ideas are scarce about how meaningful and adequate legal recognition and social policy provisions for a wide range of intimate, sexual, familial, and/or caring bonds or constellations on the CNM continuum could look like. We argue that the critique of the mononormativity inherent to marriage is fundamental to understanding the role of this in the 21st century. We identify the roots of the mononormativity of marriage in its governmental role as a necropolitical and biopolitical technology, evidenced by its ‘civilizing’ function in white settler colonial projects. Because of this, an expansion of the call for equality to include non-monogamous populations does not resolve but rather aggravates the problem. We conclude that any truly queer politics of CNM consequently needs to be anti-marriage.
... Laura Mulvey (1975;1988) contributed very importantly to this discussion by her visionary study of scopophilia, defined by Annete Kuhn as "the drive to pleasurable looking" (Kuhn 1994: 44). Her approach to the toxic operations of the three gazes (of the camera, of the characters being represented and of the spectators) in search of male visual pleasure at the expense of the fetichising of women's bodies has influenced feminist visual discourse analysis deeply. ...
Following the so-called multilingual turn (May) there has been a growing interest in the promotion of translingual literacy practices in and outside the classroom.
Among such practices, arts-based and multimodal projects are said to enable learners to experiment with their linguistic resources and critically reflect on how they use them, while also promoting theircreativity,self-expression, and agency.With this in mind,the MILE (Museums and Innovation in Language Education)research group and the Peggy Guggenheim Collection (Venice) collaboratively designed the project Io vado al museo, aimed at promoting linguistic diversity and social inclusion through pre-, during-, and post-visit translingual object-based activities across the classroom and the museum. In this article, we will mainly focus on the post-visit phase in which young adult migrants from the Provincial Centrefor Adult Education and Training (CPIA) in Venicecreated a plurilingual podcast aired on the university radio. Through employing a Critical EthnographicResearch approach, ourstudy showsthatencouraging adultmigrantsto employ their plurilingual resources and identities to create an audio story inspired by the museum artworks and share it with the wider public helped them develop metalinguistic awareness,cooperation, and agency pointing to thetransformative potential of podcasting between theclassroom and the museum.
... For a general overview of how accounts of mental illness have historically oscillated between explanations in terms of dysfunction and in terms of strategy, seeGarson (2022a).4 For a general discussion and critique of the notion that intellectuals are "giving voice" to subaltern subjects, seeSpivak (2010). ...
Critical theorists, especially in the Frankfurt School tradition, claim that normative thought and critique arise from experiences of suffering and oppression. It seems intuitive that oppression sometimes makes people sad and angry in ways that motivate critique and resistance; yet, other times, it leads to debilitating experiences of depression, resignation, and self‐blame. Especially, in the context of our contemporary “mental health epidemic,” it is worth asking whether and how critique and resistance could possibly spring from such experiences. This paper therefore investigates the potential for experiences of depression to disclose social injustice. Drawing on phenomenological accounts of depression, I argue that it is best understood as consciousness of one's alienation from the social world—and under the right conditions, this consciousness can become politicized and lead to critique. Critical theory, here, can play a crucial role as a form of “political therapy” that supplies the hermeneutical tools for this politicization.
... The current critique of Eurocentric dogmas, however hard-hitting, is based on decades of extensive anti-racist and anti-colonial critical scholarship. That the subaltern can finally speak (Spivak 1994) and fight against racism, exclusion, exploitation, domination and dehumanisation is not an attack on settler-academia's academic freedom, but a mere critique of the exclusionary, oppressive and racist Eurocentric canon. ...
This chapter offers a timely and thought-provoking account of how academic freedom gets abused in the context of South African higher education in order to maintain colonial and apartheid ideas and the imposition of Eurocentric canon as the only worthwhile and relevant knowledge. The 1994 settlement that ended apartheid has left country's universities largely untransformed. Epistemic violence, Eurocentric hegemony and whiteness in the academia and curriculum have not been challenged and continue to be reproduced. The notion of academic freedom is abused by many in the academia in order to maintain colonial and apartheid ideas and the imposition of Eurocentric canon as the only worthwhile and relevant knowledge. This chapter argues that academic freedom cannot be used as an excuse to maintain coloniality, epistemic violence and white supremacy. We have to stop seeing hegemonic Eurocentrism as a mere domination by long established discourses and canon, but as epistemic racism, othering and maintenance of white domination and coloniality in a society ravaged by centuries of white supremacist rule. Key aspect of academic freedom must be the freedom to challenge the Eurocentric canon through critical and evidence-based engagement based on ethics and scholarly integrity. Despite the portrayal of the decolonisation project as an attack on academic freedom of those who want to maintain Eurocentric hegemony in South African higher education, the quest to decolonise knowledge and fundamentally transform universities is a struggle for relevance, academic integrity and epistemic freedom, as well as a struggle to protect academic freedom itself.
... The ability to define what is and what is not intelligence has historically been a tool of power. As Spivak (1988) points out, within colonial structures, the dominant subject has been the only one with the right to define the "other," who is represented and named, but rarely granted the possibility to speak for themselves. In this sense, the distinction between human intelligence and artificial intelligence could be reproducing a similar logic, where humans unilaterally establish what forms of cognition are valid and which are not. ...
Language not only serves as a means of communication but also structures power dynamics, shaping our perception of reality. As artificial intelligence (AI) systems learn from human language, they inherit its contradictions and inequalities. Drawing from Jacques Derrida's notion that language is a system of signs in constant flux rather than a stable structure, this paper explores how AI, trained on human linguistic data, risks perpetuating existing hierarchies. Through examples of gendered, racial, and economic biases embedded in discourse, we examine how language has historically functioned as a tool of classification and exclusion.
AI models, particularly in natural language processing, replicate linguistic patterns without understanding their sociohistorical implications, leading to the amplification of systemic biases. This raises fundamental questions: If AI mirrors the structural logic of human language, are we designing intelligences destined to reinforce the same inequalities we seek to dismantle? Furthermore, if AI is developing autonomous ways of organizing knowledge, are we witnessing the emergence of non-human sciences—epistemological frameworks independent of human experience yet shaped by human linguistic structures?
Drawing from theorists such as Butler, Fanon, Bourdieu, and Spivak, we interrogate the human/machine binary and its implications for identity formation. If humanity has historically defined itself in opposition to an "other"—whether racialized, colonized, or marginalized—AI now occupies that space, raising anxieties about automation, cognition, and knowledge production. Instead of reinforcing binary power structures, could AI cultivate new epistemologies that transcend human-centric biases? This paper proposes that rather than fearing the rise of non-human intelligences, we should explore the potential for symbiotic knowledge exchange, reimagining intelligence beyond human paradigms.
... It remains to examine the seemingly curious, shocking, and strange act of eating and swallowing the fare ticket of the elderly white German lady by the young Blackman; for his conduct here appears to affirm the ascription of unculturedness and savagery to him by the elderly bioGerman lady. In her essay 'Can the Subaltern Speak', Spivak (1993) shows that the voice of the subaltern, sub-marginalized social groups, in hegemonic postcolonial relations are silenced beyond representation. They cannot speak, cannot be listened to, and cannot be spoken for; they are neither present nor represented nor representable in institutional structures of power (pp.75, 80); Trapped in oppression and silence, they may only mumble 'speech' in bizarre symbolisms (pp. ...
The tram ride of a young Blackman in post-reunification metropolitan and multicultural Berlin is enmeshed in a cultural racist encounter that problematizes contemporary German-foreigner/migrant relations. Deploying cultural racism and resistance as conceptual framework, and using historical-interpretive and textual analysis, the study examines interacting socio-cultural-cum-political factors and race theorization implicit in the historical contexts of German-foreigner/migrant relations in post-reunification Germany as portrayed in the film. The study concludes that an enduring and deeply set fear of losses of racial identity, people and country escalated the economic, social, and political problems linked to German reunification and induced racial conflict relations that pitted the native white-German majority against a foreigner/migrant minority-relations yet to fade away in Germany today.
This chapter is an annotated bibliography of texts from the fields of anthropology, history, literature, political science, and travel writing which relate to the Arabian Peninsula. The books and articles are arranged by topic and country for researchers interested to see what kinds of work have been done and for readers looking for more in-depth information. There are also short essays on the importance of changing your ideas and acknowledging when you are wrong while doing research, as well as how to pick a fieldsite. Next the chapter gives a selected bibliography of texts pertaining to specific Arabian Peninsula counties. This is followed by short lists of texts pertaining to reoccurring themes in Arabian Peninsula research: Islam, Partner studies, Labor/Migration, Politics/Power, Social life/Family, Survive/Thrive, Tribes, and Woman.
This article analyses how family is negotiated in fostering young unaccompanied male refugees in Austria. Adopting a praxeological perspective of ‘doing family’ the paper focusses on how family norms are reproduced and transgressed in these relationships. Qualitative interviews with foster carers and young male refugees in foster care in Austria form the empirical basis of this paper. The analysis shows the important role of ideas of the ‘normal family’ in helping foster carers and young male refugees to create intense bonds to hitherto strangers. While they thus help establish chosen kinship where blood ties are lacking, the analysis also shows how normative family ideals create subtle forces and reproduce hierarchies within the foster arrangements.
This paper develops a theoretical framework to better understand how implicit biases about social identity (e.g., gender, race, class, seniority, or institutional affiliation) may influence different stages of knowledge production. To do so, it makes use of hinge epistemology to describe how inter- (results of applications of mathematical rules) and extra-mathematical (e.g., stereotypes and prejudices) factors play a role in our mathematical practices and knowledge production. Accordingly, we will describe how these different factors confer or remove normative power from mathematical pieces in a broad economy of credibility. By doing so, we intend to unify two strands of hinge epistemology that have hitherto been separate: that of mathematical practices and that of testimonial justification. The upshot of this proposal is the development of a theoretical framework that enables more effective, appropriately informed measures to ameliorate both epistemic injustice in social contexts and epistemic harm within mathematics.
This paper analyses re-imagining womanhood in the specific context of Indian feminist thematic concern inseminated through Bharati Mukherjee's literature. Mukherjee has written extensively about the triumphs and struggles of Indian women as they negotiate cultural norms, identity crises, and societal limitations. My analysis of selected novels and stories by Mukherjee demonstrates how her women characters articulate on the one hand their assimilation within a particular matrix as daughters or widows, but also contest such modes of subjectivity. The paper critically analyzes aspects of feminist themes, character voices and the culture in Mukherjee's writing.
The novels The Hungry Tide (2005) and Sea of Poppies (2008) by Indian writer Amitav Ghosh, depict complex issues of voicelessness, ecofeminist concerns, and female resistance. This article examines the deep connections between women and nature within these novels, focusing specifically on the characters of Kusum and Deeti, who are deeply oppressed under patriarchy. Their struggles represent not only fictional but also historical events of Indian society, as Ghosh intertwines their oppression with occurrences such as the Morichjhãpi massacre and the Opium Trade. In our analysis, we explore how these characters are abused by the patriarchal structure that rules both their native land and colonial experience. Later on, we aim to delve into how they seek to find a voice through their understanding of nature.
Building on Frantz Fanon’s sociogeny, this work argues that Blackness is not ontological; instead, it is sociogenetic. That is, race has been ontologized by Whites, via slavery and White supremacist ideologies, and reified by Blacks through their embrace of the othering terms by which they were discriminated against as their practical consciousness (i.e., culture). Whites, in turn, have re-ontologized blackness, around Black practical consciousness and consumptive tastes fueled by their (Black) reification of the othering terms by which they were discriminated against as culture, for the purpose of generating surplus-value, through diversified consumerism, for their postindustrial (finance) economies.
Este capítulo analisa de que forma plataformas digitais e algoritmos ampliam desinformação, narrativas populistas e a discriminação racial, promovendo divisões sociais simplificadas em "nós" e "eles". A polarização resultante destas prá-ticas dificulta o diálogo democrático e mina a confiança nas instituições democrá-ticas, promovendo um ambiente de "pós-verdade" onde factos objetivos são menos influentes. Para mitigar esses efeitos negativos, é crucial desenvolver algoritmos mais transparentes e equitativos, promover literacias cívicas e digitais entre os utilizadores, e implementar políticas rigorosas contra o discurso de ódio e desinformação. Neste sentido, o jornalismo deve adotar uma abordagem proativa na promoção da diversi-dade e equidade, desafiando vieses algorítmicos que marginalizam vozes como a das mulheres negras e reforçam estereótipos prejudiciais. Neste capítulo, conclui-se que as abordagens interdisciplinares são essenciais para criar um ambiente digital justo e inclusivo, onde todas as vozes possam ser visibilizadas de igual forma.
This article describes workflows established through the creation of a sonic extended reality (XR) which was designed to evaluate the efficacy of geolocated sound as a method for interpreting or researching historic environments. Digital sound layers geolocated upon physical landscapes offered a potent alternative to visual methods for creating XR in outdoor settings. Visual XR, albeit more thoroughly studied, had presented obstacles to deployment in outdoor historic landscapes. GPS-triggered sound could potentially bypass these obstacles as well as facilitating curatorial best practices such as multisensory interpretation and polyphonic storytelling. A heritage-themed sonic XR was created within a historic park to test the suitability of geolocated sound against a range of interpretative requirements and technical challenges. It told the park’s origin story through a nonlinear narrative trailscape which comprised audio interviews with communities connected to the park at the time of research, digitized archival oral history recordings of past communities, local music, and historical sound textures. These were deployed as intersecting narrative pathways in order to encourage playful explorative learning by offering multiple potential routes through the history. This design was more or less successful depending on GPS sensitivity versus listener’s trajectory versus size of sound area being activated. Using exclusively sonic XR was found to be limiting from an accessibility standpoint. However, geolocated sound as part of a multisensory framework offered significant potential for augmenting historic environments. The project emerged as a useful pilot for a further study using geolocated sound as a research methodology to analyze relationships between place historicity and place attachment.
This paper offers a postcolonial re-examination of Joseph Conrad’s Heart of Darkness through the intersecting critical lenses of Gayatri Chakravorty Spivak’s seminal essay, “Can the Subaltern Speak?” and Leon Festinger’s theory of cognitive dissonance. It interrogates the colonial epistemology that governs Marlow’s narrative and highlights the deep psychological and ideological contradictions embedded in his perception of imperial violence. While Marlow witnesses the horrors of colonialism, he remains epistemically confined within the ideological boundaries of empire, rendering him incapable of truly understanding—or representing—the colonized subject. The novella thus becomes a text of silences, where indigenous voices are consistently muted, distorted, or erased. Drawing on Spivak’s notion of the subaltern and Festinger’s theory of internal conflict, the paper argues that Conrad’s narrative not only marginalizes the African other but also exemplifies the structural and psychological silencing of colonized peoples in Western literature. By situating Heart of Darkness within the discourse of epistemic violence and postcolonial dissonance, this study reframes the novella as a site of both complicity and critical tension—where the limits of colonial understanding reveal the urgency of speaking, and listening to, the subaltern voice. Key Words: Postcolonialism; Cognitive Dissonance; Subaltern; Epistemic Violence; Colonial Discourse; Marlow
This paper explores the theme of gender oppression and the exploitation of female laborers in Mulk Raj Anand's Two Leaves and a Bud. It examines how Anand critiques colonial and capitalist systems through the portrayal of Gangu's wife, Leila, and other female characters, whose suffering symbolizes the broader plight of women in colonial India. The paper employs feminist and postcolonial literary theories to analyze gender subjugation, labor exploitation, and systemic violence. Through a detailed thematic and character analysis, it demonstrates how Anand uses literature as a tool for social commentary. Additionally, this paper contextualizes Anand's work within the broader feminist and postcolonial literary canon, highlighting its relevance in contemporary discussions on gender and labor exploitation. It also explores Anand's narrative techniques, his use of realism, and his engagement with both Indian and Western literary traditions. Introduction Mulk Raj Anand's Two Leaves and a Bud is a poignant critique of British colonialism and the exploitation of Indian laborers. The novel highlights the double oppression faced by women, who endure both patriarchal and colonial subjugation. Anand's portrayal of Leila and other female laborers reveals the intersection of gender and class oppression, making the novel a powerful indictment of systemic violence and exploitation. This paper explores how Anand uses gendered suffering as a lens to critique the broader socio-political realities of colonial India. By situating the narrative within the framework of feminist and postcolonial literary theories, this study provides a nuanced understanding of how gender oppression operates in a colonial setting.
Derived from the works of Antonio Gramsci, the term subaltern describes conditions of subjugation related to class, caste, gender, race, language, and culture. Academic pioneers from India, such as Ranajit Guha, Homi Bhabha, and Gayatri Chakravarty Spivak elevated the lesser-known narratives of the marginalised to the forefront of scholarly discussion. The stories of Sharankumar Limbale expose the plight of the Dalits who otherwise have been smothered by the ignominy of their birth. This article examines four of his stories to explore the tactics of resistance and representation employed by Limbale. It also studies how Dalit writers employ language as a weapon to resist the oppression of the backward cast to bring their narratives into the mainstream consciousness. This paper explores how the aesthetics of Dalit literature have played a crucial role in promoting social transformation.
This chapter takes the form of an autoethnographic narrative engagement with the path that has led me to psychotherapy, and in particular to my role at as a senior lecturer in counselling and psychotherapy, at ACAP University College. By offering a thick-descriptive account of the landscapes, ideas, and thinkers who have formed me, I hope to suggest that the personal quest for well-being is one which requires a broader engagement with the existential and philosophical meaning of one’s role as a psychotherapist, and the broader systems in which we are inevitably embedded. I hope to highlight the continual relevance of these important yet neglected thinkers and ideas; to emphasise the need to understand well-being in relation to place; and to offer one reimagining of the pathway forward in mental health care. Such an approach to self-care is requisite if we are, as therapists, to embody and enact our lives in congruence with an understanding of well-being grounded in humanistic, psychodynamic, process-, systems-, and complexity-based perspectives. Our professions, as counsellors and educators, require that we give voice to the collective questions currently in formulation. What is called for is a reimagining of what it is to be human, what well-being truly means, and how the socio-political issues we are faced with today will shape the therapeutic landscapes of the future.
Anthropology established itself in India during the British colonisation, subsequently, in the early years of the twentieth century; it was structured in the main universities of the country. To understand the process of transposition of a “Western science” within the Indian context, this chapter addresses the contribution of the British administration to the anthropological debate and the emergence of the early Indian pioneers of the field. With Indian professionalisation and Independence came a substantial increase in the popularity of sociology and social anthropology, as these social sciences were seen as effective tools for responding to the growing demand for information on the different socio-economic conditions of the new nation. The period from the end of the 1970s to the beginning of the 1990s marked a critical juncture for the redefinition of the social sciences in India with the growth of women’s, tribal communities and Dalit liberation movements. At the beginning of the 2000s, a vast scientific debate flourished between activists, politicians and scholars on the universality of the dynamics of discrimination.
The paper aims to analyse the content of various placards from women’s marches held in Pakistan. Women’s march in Pakistan was initiated in 2018 from the biggest city, Karachi, of the country. Ever since its initiation, women’s march is confronted with severe backlash. Women’s march, its participants and displayed content in marches, is vehemently labelled as obscene, vulgar, and westernized (a negative trait in Pakistani society). This misogynistic resistance to a movement that is mainly asking for equal human rights is not only strong but unified and collective. One thing that is common among all the critics of Pakistan’s women’s march is that they are severely critical of the placards. The posters are accused of being un-Islamic, immoral, and based on western political agendas. This paper aims to examine different elements of these placards to understand the offence against the content displayed on them. Also, whether the content is genuinely against core social, moral & Islamic values. The article would analyse the content through feminist lens by employing feminist content analysis method. The data would be the script, pictures, and signs on these placards, which would be closely read and analysed to form conclusive arguments.
The long-lasting transatlantic partnership between the United States of America and Germany partnership does not have to focus solely on valuable economic and peace-saving military cooperation’s. It also offers the possibility to exchange ideas, concepts, and experiences. Even if different regions and countries present different challenges that require specific solutions for that region, solutions of one region or country can be considered useful to another one.
Therefore, this paper aims to contribute to the transfer of organizational educational knowledge and approaches by showing a ‘best practice’ case from Germany within the field of network-consulting and discussing, how it could be helpful in the context of American efforts towards a more sustainable and equitable society.
As Patrick Brantlinger insists, “No episode in British imperial history raised public excitement [in Britain] to a higher pitch than the Indian Mutiny” (1988, 199). On the face of it, this may seem astounding, because the uprising, which began on 10 May 1857, did not bring about the demise of British rule right away.
Religion ist ein Zentrum geschlechterpolitischer Auseinandersetzungen. Im Hintergrund steht ein neuer antifeministischer Konsens gegenüber Geschlechterrechten; sie werden gleichzeitig instrumentalisiert, um rassistische Politiken zu rechtfertigen. Dies wirft die Frage nach der Form, den Möglichkeiten und der Reichweite feministischer Religionskritik auf. Der Beitrag diskutiert hierzu das Verhältnis säkularer und religiös-feministischer Kritik aus phänomenologischer Perspektive als Problem kontrastierender Episteme.
Dieser Beitrag untersucht die Transformation der deutschsprachigen ‚Ausländerliteratur‘ in den 1980er Jahren und den frühen 1990er Jahren, mit besonderem Fokus auf die Verlagerung von einer marxistisch geprägten ‚Gastarbeiterliteratur‘ zu einer identitätsorientierten ‚interkulturellen Literatur‘. Dabei wird die Hypothese aufgestellt, dass in dieser Literatur die Betrachtung der ‚materiellen‘ Bedingungen – im marxistischen Sinne – der Migration als literarischer Stoff durch einen Fokus auf die interkulturelle Identitätsthematik ersetzt wurde. Dieser Wandel spiegelt die von Mimmo Cangiano analysierte Entwicklung wider, wonach die zeitgenössische aktivistische Praxis der cultural wars durch eine Verschiebung des Politischen zugunsten des Kulturellen gekennzeichnet ist.
This introductory article reflects heritage-making processes in the Central and Eastern European (CEE) context. It links discussions of the ZRC SAZU multidisciplinary research program on heritage with case studies presented at the conference Heritage on the Margins? (November 2023, Ljubljana). The focus of the article is heritage formation and the performative influence of heritage in minority, remote, linguistic, industrial, (post)imperial, (post)socialist and otherwise marginalized settings.
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