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International audience ; This article analyzes the emergence of the critique of the "environmental coloniality" of Spain's Francoist dictatorship, and how it connected to the foundation of several environmental injustice struggles in Spain. This coloniality can be observed in contemporary critiques of "internal colonialism", which arose during the 1970s. Green intellectuals, such as Mario Gaviria, went as far as to describe three types of environmental colonialism based on classic colonialism: space colonialism, energy colonialism and extractivism. In this article we argue that the Spanish case illustrates that the global colonial system implies a certain capacity for reversibility. In comparison to liberal democracies, the environmental coloniality of a fascist regime involves more violence and repression in the coloniality of power, knowledge, and being. Such reversibility, along with the old patterns of environmental coloniality, prompts historians to criticize the rhetoric of European economic miracles and high-modernity through the lens of decolonial environmental history. We can describe the concept of environmental coloniality from three perspectives. First is the conceptualization of the environment as an object of capitalist appropriation of scientific processes overseen by the State. This perspective can be described in terms of the commodification of nature. Secondly, and related to this first element, is the coercive nature of a fascist state that annuls any decision-making processes or social participation in the field of environmental management. Finally is a fascist state's violent repression of any form of social contestation. From these three perspectives we can conclude that environmental coloniality gave rise to a cycle of struggles for the defense of land, water, and community life; these struggles can be considered decolonial, because they proposed an alternative model to the authoritarianism of the fascist state. ; Este artigo analisa o surgimento da crítica à "colonialidade ambiental" da ...

This paper presents the findings from a critical interpretive synthesis that explored the assumptions influencing music therapists writing about their work with refugees. Music therapy literature suggests that the profession appears to be uniquely suited to address the healthcare needs of the refugee population by transcending cultural and language barriers which often mitigate access to other services. However, when working with individuals characterised by trauma and whose identities have been dictated by political power, it is essential that music therapy practices oppose these forces and provide opportunities for empowerment. Therefore, eleven papers describing music therapy practice with refugees from the international literature were examined and interrogated to determine the assumptions embedded within the language used by music therapists. The synthetic construct of a neo-colonial music therapist emerged from the data and informed subsequent analysis. The concepts of refugees as a homogenous group defined by a dominant narrative of trauma, and musical improvisation as a universal language appeared to be influential in the ways music therapists were reporting on their work. These findings are discussed along with considerations for a music therapy practice that promotes empowerment and advocates for the voices of the refugee population. ; 本稿は、音楽療法士が難民とのしごとを記述する際に影響を与えている前提について探り、批判的・解釈的統合を行った結果を呈示するものである。音楽療法の文献は、この職業が、他のサービスではしばしば接近を阻んでしまう文化的言語的障壁を乗り越えることで、難民領域のヘルスケアのニーズに対処する独自的な適合性を持っていることを示唆している。しかしながら、アイデンティティを政治的パワーによって決定づけられ、心的外傷という特徴を持つ人々と向き合うには、音楽療法実践がこうした力に抗する地点に立ち、エンパワメントの機会をもたらすことが必須である。そこで、国際的文献の中から難民との音楽療法実践を記述している11の論文を検証して調べ、音楽療法士によって用いられた言語の中に埋め込まれている前提を特定する。データとそれに続いて行われた情報に基づく分析からは、「新植民地主義的音楽療法士」の統合的構成要素が浮かび上がった。「心的外傷のナラティブが主要な部分を占めることによって定義される均質的グループとしての難民」と「ユニバーサル言語としての音楽即興」という概念が、音楽療法士がそのしごとを報告する仕方に影響を与えているとみられる。これらの発見と、エンパワメントを促したり難民の人々の声を代弁するような音楽療法実践とを考え合わせ、議論される。 ; Cet article présente les résultats d'une synthèse interprétative critique qui a exploré les hypothèses qui influent sur les musicothérapeutes qui écrivent sur leur travail avec les réfugiés. Littérature en musicothérapie suggère que la profession semble être apte de façon unique pour répondre aux besoins de santé de la population réfugiée en transcendant les barrières culturelles et linguistiques qui atténuent souvent l'accès à d'autres services. Cependant, lorsque l'on travaille avec des individus caractérisés par un traumatisme et dont l'identité a été dictée par le pouvoir politique, il est essentiel que les pratiques de musicothérapie opposent ces forces et offrent des possibilités d'autonomisation. Par conséquent, onze articles décrivant la pratique de la musicothérapie avec les réfugiés de la littérature internationale ont été examinés et interrogés pour déterminer les hypothèses incorporées dans la langue utilisée par les musicothérapeutes. La construction synthétique d'un musicothérapeutenéo-colonialea émergé à partir des données et a informé l'analyse ultérieure. Les concepts de réfugiés comme un groupe homogène défini par un récit dominant de traumatisme, et de l'improvisation musicale comme un langage universel semblent avoir une influence sur la façon musicothérapeutes signalaient sur leur travail. Ces résultats sont discutés avec des considérations pour une pratique de la musicothérapie qui favorise l'autonomisation et plaide pour la voix de la population réfugiée. ; Questo documento presenta i risultati di una sintesi critica interpretativa, la quale ha esplorato i presupposti di influenza sui musicoterapisti che scrivono il loro lavoro con i profughi. La letteratura musicoterapica suggerisce che la professione appaia adatta unicamente per indirizzare la popolazione di rifugiati alle esigenze sanitarie, in modo da trascendere le barriere culturali linguistiche che spesso moderano l'accesso ad altri servizi. Tuttavia, quando si lavora con individui caratterizzati da un trauma e le cui identità sono state dettate dal potere politico, è essenziale che le pratiche di musicoterapia si oppongano a queste forze e forniscano opportunità per la responsabilizzazione. Perciò, undici documenti provenienti dalla letteratura internazionale sulla pratica musicoterapica con i profughi sono stati esaminati e interrogati per determinare i presupposti del linguaggio utilizzato dai musicoterapisti. Dai dati è emerso il costrutto sintetico di un musicoterapista neo-coloniale fornendo informazioni per una successiva analisi. I concetti di profughi come un gruppo omogeneo definito da una narrazione dominante di traumi, e improvvisazione musicale come linguaggio universale, sembravano essere influenti nei modi con cui i musicoterapisti hanno riportato il loro lavoro. Questi risultati sono stati discussi insieme a considerazioni per una pratica musicoterapica che promuova responsabilizzazione e sostenitori per le voci dei profughi. ; In diesem Artikel werden die Ergebnisse einer kritisch-interpretativen Synthese präsentiert, die die Annahmen, die Musiktherapeuten bei ihrem Schreiben über ihre Arbeit mit Flüchtlingen beeinflusst, untersucht. Musiktherapieliteratur suggeriert, dass die Profession durch die Überschreitung von kulturellen und sprachlichen Barrieren, die oft den Zugang zu anderen Angeboten erschweren, einzigartig erscheint die Bedürfnisse der Population der Flüchtlinge zu adressieren. Hingegen ist es in der Arbeit mit Individuen, die von Trauma charakterisiert sind und deren Identität von Macht diktiert wurde, essentiell, dass Musiktherapiepraxis sich diesen Kräften entgegensetzt und Möglichkeiten für Empowerment bietet. Deswegen wurden 11 Artikel internationaler Literatur zur Musiktherapiepraxis mit Flüchtlingen untersucht um die Annahmen zu ermitteln, die in die Sprache eingebettet ist, die Musiktherapeuten benutzen. Das synthetische Konstrukt des Neo-kolonialen Musiktherapeuten entstand aus dem Datenmaterial und der nachfolgenden Analyse. Das Konzept der Flüchtlinge als eine homogene Gruppe durch das dominante Narrativ des Traumas definiert und musikalische Improvisation als universelle Sprache schienen Einfluss darauf zu haben in welcher Art Musiktherapeuten von ihrer Arbeit berichten. Diese Erkenntnisse werden mit Überlegungen zu Musiktherapiepraxis die Empowerment fördert und die sich für die Stimme der Flüchtlingspopulation einsetzt diskutiert.

chapter Introduction: Starting Points -- chapter 1 The Raj: British Empire in India and South Asia, 1757–1947 -- chapter 2 The Scramble for Africa: European Colonialism and African Resistance, 1806–1945 -- chapter 3 Hidden Empire: Dependency, Domination, and Neo-Colonialism in the Americas, 1783–1933 -- chapter 4 Empires of Freedom: The Modern Imperial and Social State in Asia, 1731–1991.

This article examines the failure of Canada's larger, Left-leaning NGOs active in global justice networks to properly engage with the struggles of Indigenous peoples. Taking a 'White progressive economic nationalist' position that fails to examine Canada's historical and contemporary exercise of colonialism, such NGOs end up reproducing myths of nation-building, fail to address colonial injustices closer to home and ignore the resources that Indigenous struggles offer in the fight against neoliberalism.

"Enrique Dussel is considered one of the founding philosophers of liberation in the Latin American tradition, an influential arm of what is now called decoloniality. While he is astoundingly prolific, relatively few of his works can be found in English translation -- and none of these focus specifically on education. Founding members of the Latin American Philosophy of Education Society David I. Backer and Cecilia Diego bring to us Dussel's The Pedagogics of Liberation: A Latin American Philosophy of Education, the first English translation of Dussel's thinking on education, and also the first translation of any part of his landmark multi-volume work Towards an Ethics of Latin American Liberation. Dussel's ouevre is an impressive intellectual mosaic that uses Europeans to disrupt European thinking. This mosaic has at its center French philosopher Emmanuel Levinas, but also includes Ancient Greek philosophy, Thomist theology, modern Enlightenment philosophy, analytic philosophy of language, Marxism, psychoanalysis (Freud, Klein, evolutionary psychology, neuroscience), phenomenology (Sartre, Heidegger, Husserl, Hegel), critical theory (Frankfurt School, Habermas), and linguistics. Dussel joins these traditions to Latin American history, literature, and philosophy, specifically the work of Octavio Paz, Ivan Illich, and the philosophers of liberation whom Dussel studied with in Argentina before his exile to Mexico in the late 1970s. Drawing heavily from the ethics of Levinas, Dussel examines the dominating and liberating features of intimate, concrete, and observable interactions between different kinds of people who might sit down and have face-to-face encounters, specifically where there may be an inequality of knowledge and a responsibility to guide, teach, learn, care, or study: teacher-student, politician-citizen, doctor-patient, philosopher-nonphilosopher, and so on. Those occupying the superior position of these face-to-face encounters (teachers, politicians, doctors, philosophers) have a clear choice for Dussel when it comes to their pedagogics. They are either open to hearing the voice of the Other, disrupting their sense of what is and should be by a newness beyond what they know; or, following the dominant pedagogics, they can try to communicate and instruct their sense of what is and should be (which Dussel, in a Latin American context, associates with dominant cultures) to the (supposed) tabula rasas in their charge. Dussel calls that sense of what is and should be "lo Mismo." [The French in Levinas is "le Même," and Backer and Diego have translated Dussel's "lo Mismo" as "the Same."] This groundbreaking translation makes possible a face-to-face encounter between an Anglo Philosophy of Education and Latin American Pedagogics. "Pedagogics" should be considered as a type of philosophical inquiry alongside ethics, economics, and politics. Dussel's pedagogics is a decolonizing pedagogics, one rooted in the philosophy of liberation he has spent his epic career articulating. With an Introduction by renowned philosopher Linda Martin Alcoff, this book adds an essential voice to our conversations about teaching, learning, and studying, as well as critical theory in general."

This book produces a major rethinking of the history of development after 1940 through an exploration of Britain?s ambitions for industrialisation in its Caribbean colonies. Industrial development is a neglected topic in histories of the British Colonial Empire, and we know very little of plans for Britain?s Caribbean colonies in general in the late colonial period, despite the role played by riots in the region in prompting an increase in development spending. This account shows the importance of knowledge and expertise in the promotion of a model of Caribbean development that is best described as liberal rather than state-centred and authoritarian. It explores how the post-war period saw an attempt by the Colonial Office to revive Caribbean economies by transforming cane sugar from a low-value foodstuff into a lucrative starting compound for making fuels, plastics and medical products. In addition, it shows that as Caribbean territories moved towards independence and America sought to shape the future of the region, scientific and economic advice became a key strategy for the maintenance of British control of the West Indian colonies. Britain needed to counter attempts by American-backed experts to promote a very different approach to industrial development after 1945 informed by the priorities of US foreign policy

Die "schwarzen" deutschen Kolonialsoldaten sind seit der Niederlage im Ersten Weltkrieg als "treue Askari" bekannt. Sie waren in den deutschen Kolonialgebieten die Träger kolonialer Gewalt und damit die Basis deutsch-kolonialer Machtausübung. Ihre zentrale Funktion in der Repräsentation kolonialer Ordnung und deren ständige Bedrohung wird in diesem Buch an Text- und Bilddokumenten gezeigt. In globalgeschichtlicher Perspektive werden sowohl die kosmopolitischen Vorgeschichten der Kolonialsoldaten sowie Aneignungs- und Umdeutungsprozesse in Afrika bis ins 21. Jahrhundert verfolgt und so etablierte Wahrnehmungsregime dezentriert.

Feminist theories have extensively debated consent in sexual and political contexts. But what does it mean to consent when we are talking about our data bodies feeding artificial intelligence (AI) systems? This article builds a feminist and anti-colonial critique about how an individualistic notion of consent is being used to legitimate practices of the so-called emerging Digital Welfare States, focused on digitalisation of anti-poverty programmes. The goal is to expose how the functional role of digital consent has been enabling data extractivist practices for control and exclusion, another manifestation of colonialism embedded in cutting-edge digital technology.

The aim of this Element is to foreground Native American conceptions of sovereignty and power in order to refine the place of settler colonialism in American colonial and early republican history. It argues that Indigenous concepts of sovereignty were rooted in complex metaphorical language, in historical understandings of alliance, and in mobility in a landscape of layered interconnections of power. Where some versions of the interpretive paradigm of settler colonialism emphasise the violent 'elimination of the native', this work reveals that diplomatic transactions between the Iroquois Confederacy and British colonial and imperial agents reveal a hybrid language of alliance, sovereignty and territory. These languages and concepts of inter-cultural diplomacy provide contexts that suggest a more nuanced and dynamic relationship between colonialism and Indigenous power.

Includes bibliographical references. ; This dissertation analyses creative trends in Shona and Ndebele poetry published after the attainment of political independence in 1980. The research tries to establish the close link between poems in the two national languages and post-independence Zimbabwean history in order to examine the link between creative writing and nationalism, which is the context in which creativity takes place, an attempt is made to outline major trends in nationalist history vis-a-vis colonialism. Having set the background for analysis, the research focuses on texts that are published in the context of the apparent cultural renaissance that is ushered by the apparent victory of African nationalism over colonialism. The texts are analysed in the context of the dialectic of nationalism and colonialism.

Yanna Yannakakis traces the creation of Indigenous custom as a legal category and its deployment as a strategy of resistance to empire in colonial Mexico.

Amanda Lock Swarr debunks the centuries old claim "hermaphroditism" and intersex are disproportionately common among black South Africans by interrogating how contemporary intersex medicine its indivisibility from colonial ideologies and scientific racism.

An elaborately crafted and decorated tomahawk from somewhere along the north American east coast: how did it end up in the royal collections in Stockholm in the late seventeenth century? What does it say about the Swedish kingdom's colonial ambitions and desires? What questions does it raise from its present place in a display cabinet in the Museum of Ethnography in Stockholm? This book is about the tomahawk and other objects like it, acquired in colonial contact zones and displayed by Swedish elites in the seventeenth century. Its first part situates the objects in two distinct but related spaces: the expanding space of the colonial world, and the exclusive space of the Kunstkammer. The second part traces the objects' physical and epistemological transfer from the Kunstkammer to the modern museum system. In the final part, colonial objects are considered at the centre of a heated debate over the present state of museums, and their possible futures.

Franz Oppenheimer (1864-1943) was a prominent German sociologist, economist and Zionist activist. As a co-founder of academic sociology in Germany, Oppenheimer vehemently opposed the influence of antisemitism on the nascent field. He and other German Zionists believed Zionism could strengthen German-Jewish identity. They presented Zionism as an extension of German patriotism by positioning Zionist aspirations within a German colonial narrative.