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"This book assesses diverse ways to think about "others" while also emphasizing the advantages of decolonial intersectionality. The author analyzes the struggles that emerge among Andean indigenous intellectuals, governmental projects, and IR scholars from the Global North. From different perspectives, actors propose and promote diverse ways to deal with "others". By focusing on the epistemic assumptions and the marginalizing effects that emerge from these constructions, the author separates four ways to think about difference, and analyzes their implications. The genealogical journey linking the chapters in this book not only examines the specificities of Bolivian discussions, but also connects this geo-historical focal point with the rest of the world, other positions concerning the problem of difference, and the broader implications of thinking about respect, action, and coexistence. To achieve this goal, the author emphasizes the potential implications of intersectional decoloniality, highlighting its relationship with discussions that engage post-colonial, decolonial, feminist, and interpretivist scholars. He demonstrates the ways in which intersectional decoloniality moves beyond some of the limitations found in other discourses, proposing a reflexive, bottom up, intersectional, and decolonial possibility of action and ally-ship. This book is aimed primarily at students, scholars, and educated practitioners of IR, but its engagement with diverse literature, discussions of epistemic politics, and normative implications crosses boundaries of Political Science, Sociology, Gender Studies, Latin American Studies, and Anthropology"--

"Interpretivism: Definitions, Trends, and Emerging
Paths" published on by Oxford University Press.

Liberal democracies often include rights of participation, guarantees of protection, and policies that privilege model citizens within a bounded territory. Notwithstanding claims of universal equality for "humanity," they achieve these goals by epistemically elevating certain traits of identity above "others," sustaining colonial biases that continue to favor whoever is regarded more "human." The COVID-19 pandemic has exacerbated these fault lines, unveiling once more the often-hidden prevalence of inequalities that are based on race, gender, class, ethnicity, and other axes of power and their overlaps. Decolonial theories and practices analyze these othering tendencies and inequalities while also highlighting how sites of suffering sometimes become locations of solidarity and agency, which uncover often-erased alternatives and lessons.