Ondřej Lánský The Examination of One Form of the Atlantic Modernization's Moral Background Abstract This thesis deals with critique of fundamental moral pattern of the Atlantic social space, that shapes some important features of social, political, and human action in the global era and endorses legitimacy of the reigning social order. The main task of this thesis is to show pathological moments of the contemporary development of global society through comparison of some constitutive features of Atlantic and Latin-American societies. The most important theoretical basis for this thesis is Axel Honneth's theory of recognition. As articulations of constitutive features of social normativity (ergo as expressions of shared social imaginaries of social configuration) are used chosen social philosophical concepts: John Rawls' liberalism and Enrique Dussel's philosophy of liberation. The thesis contains therefore four steps in three main chapters. Firstly the author sociologically analyzes the concept of social esteem in the context of theory of recognition. Secondly he examines John Rawls' normative theory of justice. Thirdly the author points some aspects of Rawls' theory, which allow certain interpretation and critique of the social esteem and of the liberal definition of moral legitimacy of the Atlantic...

Au cours de la Première Guerre mondiale, une coalition d'un corps expéditionnaire militaire franco-britannique se partage le protectorat allemand d'Afrique centrale : l'actuel Cameroun. Des années 1920 aux années 1950, la domination franco-britannique aggrave les injustices liées à l'organisation hiérarchisée de la société Bamiléké. Lesdites injustices favorisent la naissance du syndicalisme suivi de celle du nationalisme. Les nationalistes réclament l'unification et l'indépendance du Cameroun britannique et du Cameroun français. L'historiographie de ce processus de décolonisation s'est surtout penchée sur le rôle et le sort des élites pro-françaises et des leadeurs du comité directeur du parti nationaliste. L'objectif de cette thèse est de connecter l'histoire de cette élite et celle des subalternes Bamiléké, particulièrement oubliés, en démontrant que certains jouèrent des rôles déterminants dans la création, l'implantation et l'animation des syndicats et du parti nationaliste, tout comme dans le sabotage des activités desdites organisations. Par l'approche de l'« histoire d'en bas », nous explorons les cas d'injustices, de résistances passives ou d'accommodements des subalternes des sociétés hiérarchisées Bamiléké sous ladite domination. Nous revisitons l'accommodement des indicateurs de police et des agents provocateurs. Cette approche a pour but d'élucider la transition de la résistance passive à l'insurrection en juin 1956 afin de mieux comprendre l'éruption de violence dans la région Bamiléké lors de la décolonisation. -- During the First World War, a Coalition of a Franco-British military expeditionary forces shared the German protectorate in Central Africa: Present-day Cameroon. From the 1920s to the 1950s, Franco-British domination increased the injustices associated with the already hierarchical organization of Bamileke society. These injustices led to the emergence of unions, followed by nationalism. The nationalists demanded the unification and independence of British and French Cameroon. This decolonization process historiography has focused on the role and fate of the pro-French elites (chiefs, notables, and colonial intermediaries) and the leaders of the nationalist party's steering committee. The objective of this thesis is to connect the history of this elite with the history of the African subalterns, notably the Bamileke, who have so far been at the historiographical margins of histories of Cameroon's decolonization, by demonstrating how some of them played determining roles in the creation, implementation and animation of the trade unions and the nationalist party, as well as in the sabotage of these organizations' activities. Using a "history from below" approach, I explore cases of injustice, passive resistance, or accommodation of the subalterns within Bamileke hierarchical societies under French domination. I revisit Police informant and agent provocateur collaboration. I adopt this method to elucidate the transition from passive resistance to insurrection in June 1956 to better understand the eruption of violence in the Bamileke region during decolonization.

Despite decades of global efforts to provide the whole of the world’s population with appropriated water and sanitation, these remain one of the biggest challenges of our time, with the gap being even greater in rural areas. Commonly dominated by technological and managerialist solutions, the field of water and sanitation have been subject, since its origins, to rationalities grounded in western knowledge. As a result, approaches to the topic tends to disregard deeper relationships between the social world and its historical, political, economic and cultural realizations. While many discuss water and sanitation in terms of supply, others indicate how current shortcomings are more related to power structures. Universal paradigms in water and sanitation constitutes epistemological hegemony. The present thesis explores, based on a decolonial and Latin-American political ecology framework, how dominant rationalities contribute for a great share of people around the globe to remain without access to water and sanitation. Taking as a case study Brazil’s National Program for Rural Sanitation (PNSR – in Portuguese), the thesis investigates its formulation process to understand how its constitution and final product represent alternative epistemologies, also presenting its relationships with the pursuit of sustainability. Four elements of the PNSR’s formulation are especially highlighted: the engagement with social movements; the openness to a dialogue of knowledges; the participative and qualitative methods; and, the shared approaches to sustainability. Discussions draw upon the importance of questioning dominant epistemologies; recognizing the linkages between health, sanitation, conflict and resistance in rural Brazil; and, constructing sustainability as a space for the encounter of different rationalities. / Mesmo que esforços globais para fornecer água e saneamento adequados a toda a população mundial somem décadas de investimento, estes continuam sendo um dos maiores desafios de nosso tempo, com a lacuna sendo ainda maior nas áreas rurais. Comumente dominado por soluções tecnológicas e gerenciais, o campo da água e do saneamento esteve sujeito, desde as suas origens, a racionalidades alicerçadas em saberes ocidentais. Como resultado, a abordagem do tema tende a desconsiderar relações mais profundas entre o mundo social e suas realizações históricas, políticas, econômicas e culturais. Enquanto muitos discutem água e saneamento em termos de abastecimento, outros indicam como as deficiências atuais estão mais relacionadas a estruturas de poder. Paradigmas universais em água e saneamento constituem uma hegemonia epistemológica. A presente tese explora, a partir de um arcabouço de ecologia política decolonial e latino-americana, como racionalidades dominantes contribuem para que grande parte da população mundial permaneça sem acesso à água e ao saneamento. Tomando como estudo de caso o Programa Nacional de Saneamento Rural do Brasil (PNSR), a tese investiga seu processo de formulação para compreender como sua constituição e produto final representam epistemologias alternativas, apresentando também suas relações com a busca pela sustentabilidade. Quatro elementos da formulação do PNSR são especialmente destacados: o engajamento com os movimentos sociais; a abertura ao diálogo de saberes; os métodos participativos e qualitativos; e, as abordagens compartilhadas para a sustentabilidade. As discussões baseiam-se na importância em se questionar epistemologias dominantes; reconhecendo as ligações entre saúde, saneamento, conflito e resistência no Brasil rural; e, construindo a sustentabilidade como um espaço de encontro de diferentes racionalidades.

This paper explores specific sites of leisure-swimming pools, movie theatres, hotels, and cafés that were built at the height of colonial tourist aspirations in Beira, Mozambique (1950s-1970s) and that were formally reserved for colonial elites, specifically in this case, Portuguese citizens, British Rhodesian sugar plantation managers who were stationed in Beira at the time, and visiting (white) tourists, and their families. What do these infrastructures tell us about colonial urban planning, including sites of leisure and their histories of racialized restrictions? What can they say about tourism in a (Portuguese) colonial city that was once the centre of the East African corridor and an access point to the ocean for neighbouring (British) Malawi and Rhodesia? That these same swimming pools, theatres, hotels, and cafés are very much in use today by a very different set of inhabitants says something about this „reluctant city“ (Forjaz 2007, 2) in the making. Through my ethnographic observations and impressions during two visits to the city in April 2009 and February 2016 I will attempt to think productively with „ruins of empire“ (Stoler 2008) in order to chart a set of ruminations on acts of renovation in present day Beira. These ruminations are intended to show a complex city in its daily habitus by way of relationships (both of materiality and affect) between people and certain build environments. My focus suggests that these particular sites (and by way of their features such as colours, tiles, fixtures) afford a window onto Beira‘s condition of postcoloniality (as well, the simultaneity of its conditions of colonialism, socialism and war) through the creative ability of its African inhabitants to take specific urban infrastructures left behind by its Portuguese colonial possessors in the wake of Mozambique‘s rapid decolonization in 1975, and adapt them to their own strategic and innovative purposes.

Ce mémoire s’intéresse à la crise environnementale, prenant place de manière globale et exponentielle dans le monde. L’objectif est de chercher, à travers ses causes historiques, quelles peuvent être les solutions possibles. Le travail débute par l’exposition d’un lien de causalité entre crise environnementale et colonisation occidentale. Nous verrons aussi que les deux phénomènes sont empreints d’une épistémologie patriarcale ayant déréglé le rapport humain à la nature. Plutôt que de prôner l’interdépendance, les humains en sont venus à favoriser la séparation et la domination des entités les unes sur les autres, endommageant ainsi les écosystèmes. Dans un deuxième temps, nous proposerons une piste de solution à ce problème : la pensée éthique d’Emmanuel Lévinas. Si ce penseur prêche un retour du souci de l’altérité, son éthique demeure néanmoins porteuse de limites occidentales la rendant ineffective dans le cadre d’une révolution environnementale. Finalement, des solutions seront plutôt recherchées du côté de penseurs décoloniaux, autochtones et écoféministes. Ceux-ci ont en commun de proposer un renversement épistémique des schèmes de pensée dominants, afin de modifier le rapport éthique à l’environnement. Une ouverture à l’existence de pluralités culturelles et la mise en place de coopérations à travers la différence sont des stratégies politiques revendiquées par ces penseurs pour résoudre la crise écologique. / This thesis is about the environmental crisis, taking place in the world in a global and exponential way. The objective is to understand the historical causes of this crisis, so we can create some possible solutions. The work begins by demonstrating a causal link between the environmental crisis and Western colonialism. We argue that both phenomena are rooted in a patriarchal epistemology which modified the human connection with nature. Rather than promoting interdependence, humans acted towards separation and domination of some entities over the others, which leaded to the destruction and depletion of ecosystems. Secondly, we propose a possible solution to the problem: the ethical philosophy of Emmanuel Levinas. Levinas argues in favour of caring for otherness, though his ethics is limited by some Western traditions, making it ineffective for an environmental revolution. This thesis concludes with solutions from decolonial, native, and ecofeminist thinkers. These philosophies share a vision in which dominant schemes should go through subversive epistemic changes, so we can modify the ethical link to the environment. Acknowledging the existence of cultural pluralities and cooperating through differences are political strategies claimed by these ideologies to resolve the ecological crisis.

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American schooling and Indigenous peoples share a coarse relationship mired by devastating periods of forced removal, indoctrination, and brutal assimilation methods. Over the course of more than a century of failed education policy—though often veiled in good intentions—Indigenous peoples have yet to witness a comprehensive Indigenous education program that fundamentally honors the federal trust responsibility of the United States government. On the contrary, with a contemporary approach of apathy, invisibility, and institutionalization, it is not difficult to see the legacy of settler colonialism continuing to wield its oppressive influence on Indigenous communities. Wolfe’s (2006) claim that “invasion is a structure, not an event” (p. 388), prompts the recognition of the coloniality of power—referring to the interpellation of modern forms of exploitation and domination, long after the termination of formal colonial operations. This decolonizing interpretive approach of this dissertation served to: a) examine the historical and philosophical foundations of colonizing epistemicides and their impact on contemporary Indigenous education; and b) move toward the formulation of a decolonizing Indigenous curricular framework for contemporary Indigenous education. Grounded in Antonia Darder’s (2012, 2019) critical bicultural theory and a decolonizing interpretive methodology, this qualitative study examined the complex factors facing the indigenization of education, while implicating the pernicious impact of epistemicides and a culture of forgetting. The study provided a robust framework by which to situate a particular curricular approach through a set of five decolonizing principles that aim to shape a meaningful reflection of Indigenous consciousness. A commitment to these decolonizing principles necessarily means an emancipatory re-reading of Indigenous relations within the scope of contemporary education. It calls on educational leaders to paradoxically ground their decision-making in the ancestral teachings of Indigenous communities, for a genuine reimagination of self-determination and sovereignty in the contemporary moment.

Entrepreneurship discourse constructs a specific sphere that prioritizes the dominance of the Western male perspective in Western dialogues. The discourse of how an entrepreneur comes into being has transformed from the perception that an entrepreneur is made from birth, to recognizing that an entrepreneur becomes, through life situations, opportunities and the social and political embeddedness.This study embraces the viewpoint that entrepreneurship is a pursuit infused with ethical and aesthetic dimensions, involving a departure from established norms of normalcy, naturalness, and necessity. The authors seekto explore the intersection of decolonizing pedagogy and EntrepreneurshipEducation within the Swedish university context. By examining the content and pedagogy of an entrepreneurship program through the lens of a norm critical pedagogical perspective, this study aims to contribute to the advancement of inclusive and socially responsible education within the Swedish higher education system. Further on, feminist perspective is used to critically analyze how scientific knowledge and practices have been influenced by and continue to perpetuate gender biases, inequalities, and male-dominated ideologies.The central question guiding this thesis is: How can decolonizing Entrepreneurship Education lead to social change? Using qualitative methods, this study provides a nuanced understanding of Entrepreneurship Education at Linnaeus University and its potential to foster social responsibility and inclusivity. To answer the research question, we conducted interviews with two teachers and a former Program Director at an entrepreneurship program. Additionally, we held a focus group interview with students and an individual interview with one student. With the current EE landscape often perpetuating gender biases, inequalities, and male-dominated ideologies, particularly within Western contexts, it poses significant challenges in creating an inclusive and socially responsible educational framework. The findings, derived from 2thematic analysis, indicate that Entrepreneurship Education is undergoing a transformation. This transformation is challenged by its capacity to drive social progress amidst enduring rigid structures of higher education hindering the implementation of norm-critical pedagogy, which further highlights the need for a deeper pedagogical shift towards decolonization and inclusivit

This research examines Native Performance Culture (NPC), a unique practice in Native theatre that returns Aboriginal people to the sources of Aboriginal knowledge, and interrupts the colonial fragmenting processes. By looking at the experiences of six collaborators involved in a specific art project, the artist-researcher shares her journey of healing through the arts, while interweaving the voices of artistic collaborators Monique Mojica, Floyd Favel, and Erika Iserhoff. This study takes a decolonizing framework, and places NPC as a form of Indigenous research while illuminating the methodological discourses of NPC, which are rooted in an inter-dialogue between self-in-relation to family, community, land, and embodied legacies. Finally, this research looks at the ways that artists work with Aboriginal communities and with Aboriginal knowledge, and makes recommendations to improve collaborative approaches.