Yes / This is paper represents a long process of self-reflection and critique of prior work I have presented on decolonising zooarchaeology. Engaging with current discourse on the misuse and appropriation of decolonial theory, I instead propose a framework which promotes movement towards decolonisation without co-opting the terminology. Through this, I also propose some alterations and considerations to my original proposal from 2019.

Thesis advisor: Andrew L. Prevot / Although underemphasized by contemporary theologians, demonology haunts some of the most important theological and social questions of our time. Specifically, demonology is a necessary site of Christian reflection in light of the contemporary social and theological problems of colonialism and anti-Black racism. This dissertation charts pathways for a contextual, prophetic, and decolonial Christian demonology for the 21st theology. This dissertation first retrieves underappreciated attempts to revive demonology among 20th century American and European theologians. This theological tradition, which I dub “Euro-American political demonology” endorses possibilities for Christian demonology as a political theological doctrine in a world of violence and systemic injustice. The second chapter, drawing from Black studies and decolonial theory, analyzes the precise role of Christian demonology in the emergence of the anti-Black colonial reality. Returning to Euro-American political demonology, the third chapter assesses whether this demonological tradition responsibly and effectively speaks to the anti-Black colonial context, putting these thinkers in conversation with liberation, postcolonial, and decolonial theologies. I determine that Euro-American approaches demonology, while instructive, do not take sufficient account of the modern anti-Black colonial context, nor the particular implication of demonology in the emergence of that very social reality. Aligning with emerging decolonial approaches to theology, the final two chapters turn to Black and womanist reflections on demonology, demonization, and the practice of discerning the spirits. For Black American populations, demonology has remained a salient language for articulating resistance and healing in a world of demonizing, anti-Black, violence. Womanist theology, in particular, approaches demonology in the context of the difficult praxis of Black persons discerning their divine dignity living under a colonial matrix that demonizes Black flesh. The final chapter traces the themes of demonology and discernment in the literature of James Baldwin, commending Baldwin as a resource for decolonial approaches to demonology. Baldwin, particularly through his literary work exhibits a Black grammar of the demonic which frames the drama of discerning the spirits. For Baldwin, discernment is an embodied and communal praxis of embracing possibilities of Divine love and resisting the powers of anti-Black coloniality. / Thesis (PhD) — Boston College, 2022. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Jean Piaget s'appliqua au développement d'une épistémologie génétique qui prit la forme d'une psychologie dont l'objectif était de saisir les structures cognitives des sujets dans leurs différents stades de constitution. Concentrant ses recherches sur le développement des structures cognitives chez l'enfant il montre qu'elles s’organisent par la relation que l'enfant entretient avec la communauté épistémique dans laquelle il évolue. Cela implique que les normes qui régulent cette communauté se trouvent dans les procédures de formation des connaissances. Nous avons analysé les comptes rendus des expériences de Piaqet, leurs modalités d’exécution et de restitution en partant du présupposé qu' en tant que pratique sociale la recherche scientifique n'échappe pas aux relations qui organisent l'espace social. L’anthropologie cognitive, l'ethnographie de l’apprentissage et la théorie de la cognition distribuée ont fourni des modèles de compréhension des dynamiques socio-cognitives qui permettent de rendre compte du contexte épistémique de l'épistémologie génétique. A l’aune de cette lecture, les savoirs situés issus des épistémologies féministes et décoloniales apparaissent comme une forme paroxysmique du modèle piagétien. Cette recherche montre que l'épistémologie génétique est porteuse dune réflexion implicite sur la distribution sociale des connaissances qui a nourri les épistémologies critiques. Elle soutient que la co-formation des structures et des communautés épistémiques, loin de constituer une limite au projet de connaissance humaine dessine simplement le contexte de son émergence en tant qu'expérience psychique. / Jean Piaget sought to produce a genetic epistemology, that is a psychology that allowed for a qrasp of subjects' cognitive structures at different stages of their devetopment. As such his work provides a new understanding of structuralism, one grounded not in language but in action. Focused on the emergence of cognitive structures in children, his researcn shows how these structures are organized by the retationship the child entertains with the epistemic community in which he or she grows This implies that the rutes and standards that regulate this community are inseparable from processes though which knowledqe comes into beilng.This thesis proposes an analvsis of Piaqet's experiments, their protocols and accounts, that proceeds from the assumption that as a social practice scientific research is not immune to the relationships that organize social space. Cognitive antnropology, the ethnography of learning and theories of distributed cognition provided rnodels for understanding the socio-cognitive dynamics that can account for the epistemic context of genetic epistemolgy. ln this light, situated knowledges denvlnq from feminist and decolonial epistemotogies appear as paroxysmal versions of Piaget's model. Indeed, this research shows that genetic epistemology contains an implicit reflection on the social distribution of. and differential access to knowledge which nurtured critical epistemologies. It argues that the co-creation of epistemic structures and communities far frorn beinq a limit to the constitution of human knowledge may be seen as simply circumscribing the context of its emergence as a psychological experience

This thesis aims to provide a historical study of colonialism and coloniality in the period 1900-2003 through a comparison of the British invasion of Iraq at the start of the 1900s and the American invasion of Iraq in 2003 in order to identify continuities as well as changes. The study employs a comparative research method in order to demonstrate that there were significant similarities between the two invasions. However, comparing two colonial invasions in the same country in different time periods also has the potential to reveal significant changes over time in colonial strategies. The thesis compares the two invasions in terms of Quijano’s four spheres of the colonial matrix of power, namely the struggle for control of authority, the struggle for economic control, the struggle for hegemony of information and the transformation of gender relations. The thesis will demonstrate that the colonial strategies adopted by both imperial powers were strikingly similar. Moreover, the thesis will argue that these similarities were part of a continuation of a colonial system since many of the structures that were established by the British, such as tribalisation within an imposed nation-state, have remained in place and were reinforced by the U.S. Additionally, the same ways of seeing and representing colonised peoples that were present during the British invasion, were used to justify the American invasion. Every sphere of both invasions was thoroughly gendered. Not only did colonial invasions effect gender relations in Iraq considerably, but the ideologies used to justify the invasions were also based on gendered assumptions. Finally, in accordance with decolonial theory, the thesis calls for “a declaration of war against naturalised war." / Dissertation (MSocSci)--University of Pretoria, 2019. / Historical and Heritage Studies / MSocSci / Unrestricted

Over the past decade, the Ontario Ministry of Education has committed to increase relevant teaching material for Indigenous students. While seemingly significant, a mere “increase” in “Indigenous content” is not enough to combat the racist and colonial mentality inherent within the Ontario history curriculum. Canadian history is steeped with idealistic, imperialist discourses organized around keywords such as peacekeeping and multiculturalism, as well as progress, development, identity, and nation building. The latter serve to not only erase, but also to legitimize the atrocities of Canada’s colonial past. At the 2009 G20 meeting, Prime Minister Stephen Harper stated, “Canada has no history of colonialism.” In keeping with scholars such as Smith and Alfred and Corntassel, I argue that not only does Canada have a history of colonialism, but the mainstream curriculum must be decolonized if Canada is to move towards an equal and just society. The theory guiding this research is decolonial theory. In addition, Fairclough’s conceptualization of Systematic Textual Analysis provides the methodological basis for this project. I analyse three textbooks approved by the Ontario Ministry of Education for the grade ten history curriculum, as well as supplementary curriculum documents. Considering two objectives, change and a colonial mentality, I find only modest change between 2000, 2006, and 2008 in Indigenous content in the curriculum. Further, a colonial mentality continued to be deeply entrenched within all three textbooks and the history curriculum itself. This research seeks to open up the questions and responsibilities pertaining to the wrongs of the past and contribute to the burgeoning field of decolonized knowledges and education. / Graduate

abstract: Arguing for the importance of decolonial pedagogy in human rights education, this research is located at the intersection of human rights education, pedagogy, and justice studies, and is situated in the context of a contested neoliberal university in order to learn about and understand some of the challenges in implementing pedagogical change inspired by decolonial theory. This research focuses on pedagogical approaches of human rights professors to understand how and to what extent they are aligned with and informed by, incorporate, or utilize decolonial theory. This is accomplished through a content analysis of their syllabi, including readings and pedagogical statements, and semi-structured interviews about their praxis to draw attention to the what and how of their pedagogical practices and the ways in which it aligns with a decolonial pedagogical approach. This research calls attention to the specific manner in which they include decolonial pedagogical methods in their human rights courses. The findings determined that a decolonial pedagogical approach is only just emerging, and there is a need to address the barriers that impede their further implementation. In addition, there is a need for research that will further investigate the pedagogical approaches professors are employing, particularly those in alignment with decolonial criteria; the impact of decolonial and non-decolonial approaches on students’ epistemologies, and how to overcome barriers to advance implementation of a decolonizing pedagogical approach. / Dissertation/Thesis / Doctoral Dissertation Justice Studies 2018

This dissertation examines representations of the forest in Canadian and Brazilian literatures and cultural imaginaries in order to question utilitarian models of environmental use and discuss issues of deforestation in both countries. I argue that these models draw on aesthetic and narrative strategies that were consolidated through cultural myths about the Canadian woods and the Brazilian Amazon during the period of colonization and settlement which reified the wilderness and the jungle as uncultivated environments in need of being tamed, optimized, and civilized through consistent projects of land transformation and economic development. Furthermore, I argue that myths about the wilderness and the jungle founded a particular mode of knowing, interacting and existing in and against the environment based on the antagonism between humans and non-human nature which was imposed as universal and continues to shape current material practices in both countries. Despite the differences between the Canadian wilderness and the Brazilian jungle, similar patterns and problems are visible in the literatures of both countries because of their colonial histories and economic models based on the capitalist development of primary resources. Thus, by analyzing a variety of Canadian and Brazilian texts, my dissertation draws attention to the relations of power within which "the forest" was constructed in the Canadian and Brazilian national imaginaries, and which, in turn, were naturalized by particular representations of the wilderness and the jungle. In so doing, my project shows the centrality of Western-centric ideals of progress, culture, nature, and modernity in both countries, and how these concepts continue to inform current institutional policies and environmental debates about forestry management, deforestation, and conservation. I argue that by questioning utilitarian models of land management, writers like Brian Fawcett, Daphne Marlatt and Jeannette Armstrong in Canada as well as Márcio Souza, Regina Melo, and co-writers Bruce Albert and Davi Kopenawa in Brazil call for a critical reinterpretation of master narratives while also inviting alternative frameworks of knowledge that run against dominant economic, environmental, and ontological models. The Canadian wilderness and the Brazilian Amazon occupy a central role in the national literatures and cultural myths of these countries. Nevertheless, the idea of the wilderness and the jungle they reify is mostly symbolic and, as such, tends to obscure the material realities of these landscapes. In turn, the texts I analyze in this dissertation unveil a connection between the imaginary and actual forestry practices enacted by companies and governments to call for epistemic, ontological, and material changes on the ground. Put another way, these narratives mediate between real world issues and aesthetic form, and try to offer a discursive structure for acting upon current environmental, cultural, and economic crises. In their critique of the sustained exploitation of humans and non-humans in postcolonial nations like Canada and Brazil, the writers I examine in my project offer the seeds a theoretical (un)thinking that brings epistemology, ontology, nature, and politics to the forefront of discussions about the environment.

No description available.

The need to prepare science teachers in South Africa to respond to a heterogenous language and literacies context where multilingualism is the norm and where school conditions may shift rapidly is urgent. However, students arrive at university with varying resources and some, due to historical inequality, may not be able to meet the academic literacies demands of the university courses for which they register, and are often institutionally described as “at risk” or underprepared. Drawing on academic literacies and decoloniality theorising, this study examines the apprenticeship into the coloniality of schooling for African language speaking students locating deficit, not in the students but in the lingering colonial ideologies of language and literacy in the schooling and higher education systems. The research uses a qualitative approach and is a case study in the form of a participant intervention that addresses the academic and multiliteracies challenges faced by five African language speakers registered for a one-year Postgraduate Certificate in Education (PGCE) in science education at an elite English medium university in South Africa. I also consider whether taking a decolonial approach to academic literacies could expand the students' repertoires of practice and their production of texts in the PGCE programme. In addition, I investigate the participants' early experiences of coloniality in education; the academic and multimodal practices needed by student teachers; how African languages could be used as a resource for learning; and the role spaces outside of the university campus played in developing students' identities as science teachers and in their construction of multimodal repertoires. The theoretical framework draws on decolonial theory (Mignolo 2007; Quijano 2007; Ngugi wa ‘Thiongo 1986) and a social practices approach to academic literacies (Street 1985; Lillis 2001; New Literacy Studies 1993 and the Pedagogy of Multiliteracies; and multimodality e.g. New London Group 2000). The research findings show how African language speaking students' learning and literacies experiences from school to university continue to be shaped by coloniality, specifically the use of English as the language of instruction. Additional findings consider the specific knowledge and experiences student teachers require to successfully navigate university courses and professional practice; and what practices the demystification of academic literacies knowledge entails in a teacher education course. Taking a decolonial approach to academic literacies repositioned the students as capable and demonstrated that the problem lay not with the students, but with the system specifically under-resourced educational practices such as multimodal learning and academic literacies and continuing colonial ideologies of language and literacy.

This study examines the concept of coloniality in relation to states' approach to indigenous people's rights, through the perspective of decoloniality. The two countries being compared are Bolivia and Sweden, two countries that differ in many ways. Indigenous peoples are living in the present time and have struggled since modern/Western interference in claiming their position and rights in the part of a reality of existing together. The states’ positioning towards indigenous peoples' rights is evidently contradicting depending on the context. Although international indigenous rights regimes are encouraging as well as setting new standards and norms, the challenges to fully implement them on a national level continue to exist.  Through a semi-systematic literature review, this study aims to analyze and compare how the two states (Bolivia and Sweden) position themselves towards indigenous rights. The theoretical framework for this study is based on decolonial reasoning and indigenous rights regimes, to determine what processes of coloniality are present. In Bolivia and Sweden, the context of indigenous challenges is markedly different, but this study strives to point to some similarities as also incongruencies and gaps when it comes to the state´s approach towards indigenous rights in the two countries.