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.

Yes / The recent movement for the decolonisation of academia has, unsurprisingly, become the centre of much discourse within archaeology as a discipline. And it is completely warranted-archaeology, for all intents and purposes, has its origins rooted in the colonial expansion of Western/European nations, and is still struggling to address much of the problems that this destructive process has created: the repatriation of ancestors and artefacts, a booming trade of illegal antiquities, etc. However, sub-disciplines such as zooarchaeology, the study of animals within the archaeological record, have yet to be held under scrutiny. This paper argues that zooarchaeology, despite its presumed focus on non-human species, is indeed just as much of an anthropocentric discipline as any other field within archaeology, and requires a similar consideration of decolonisation. Research trends within zooarchaeology, such as the overt emphasis of functional and economical approaches to animal remains in the archaeological record, can be traced to a very Western/European capitalist reading of the past that perhaps obscures truths that may not adhere to the Western/European paradigm that much of archaeological interpretation utilises. In order to combat how entrenched colonialist ideals are within zooarchaeology, this paper suggests that the key to a decolonised approach lies within the paradigm in which we develop our interpretations, where Western/European animal-human relations are held as an unconscious standard by which all archaeological remains are held to and interpreted against. By adopting a wider worldview that is much more open to "unconventional" alternatives, perhaps zooarchaeologists can finally unlock the true potential of many of our bone assemblages.

In this study, I hope to challenge the absolute belief in academia, which assumes that the perception of reality or visualities; in terms of culture, nature, truth and so on, by definition should be understood according to the Western philosophical character and genealogy as developed from a positivist paradigm. It seems to me, that the dominant methodological frameworks as I know them now, tacitly follow this scientific, quantitative, material, mechanical, positivist paradigm that draws from Western philosophical development and positions, pervasively held as the only basis for knowledge production. In turn, this philosophical position delegitimises any other epistemologies or methodological frameworks from elsewhere. In many cases, the methods of teaching and assessing subscribe, impose and perpetuate these same protocols as the only recognised epistemological and methodological approaches for critical inquiry inside tertiary educational institutions. By far, fine art as a discipline has inherited this epistemological position. To define this field in the context of decolonisation (meaning the undoing of colonisation), it requires us to look beyond disciplinary knowledge. This research is primarily an epistemological critique; and does not simply seek to “Africanise” the study of art, but to condemn the pervasive institutionalised cultural dominance. To frame my discourse, I have adopted an anti-colonial perspective, and a qualitative method to help define this phenomenon through a wide range of techniques. These include grounded theory; propositional logic; case study, narrative inquiry and auto-ethnography as possible tool for collecting, coding and analysing of data.

Negative perceptions of being Aboriginal persist and policies such as self-determination are generally perceived to have failed despite many texts to the contrary. This thesis examines assumptions and presuppositions within contemporary writings and practices, determining in the process, conditions seeming necessary for decolonising ways of living and research. Much closer attention is required not only to developing better understandings, but especially to articulating explanations via the reality of deep structures, their powers and causal mechanisms underpinning social life generally and in particular, the lived experience of oppressed communities. Neo-Nietzscheanism and post-structuralism tend to see reality as merely constructed. Maximising movements of solidarity with the oppressed must express the freedom of everyone in any particular place. The thesis begins by exploring the nature and significance of philosophical underlabouring (clearing the ground) for decolonisation as self-emancipation. It then engages with issues of value, truth and power by means of establishing a critical realist dialogue between two sets of writings. Key works by Australian (Japanangka West, Yolnju) Maori (Tuhiwai Smith) and American (Moonhawk Alford, Taiaiake Alfred) First Nations thinkers in modernity's colonial context are retroductively analysed in order to suggest what must be the case (in terms of being and becoming) for decolonisation to be possible. Works by philosophers currently establishing and applying Bhaskarian transcendental dialectical critical realist and/or meta-Realist principles of self-emancipation are critiqued in relation to their compatibility with decolonisation. Terms of reference within this dialogue are then supplemented from within writings by a range of others (Fanon, Said, Otto and Levinas), selected for their perceived significance in developing a dialectical praxis of personal and social transformation through spirit within the domain of strengthening community and protecting children.

This thesis argues for an Indigenous women’s cultural construction of information technology (IT). In Aotearoa New Zealand, Māori women have established Mana Wāhine discourses, principles, theories and practices (Evans, 1994; Hutchings, 2002b, 2005; Irwin, 1990, 1992b; Jahnke, 1997b; Pihama, 2001; Smith, 1992; Te Awekotuku, 1991). Mana Wāhine is the power, legitimacy, authority and spirituality of Māori women as determined by mātauranga wāhine [Māori women’s knowledge and epistemology] (Jenkins & Pihama, 2001). Mana Wāhine is about theorising, analysing and conducting research for, by, and with, Māori women (Pihama, 2001). Māori women have always been IT professionals through Ngā Kaiwhatu Kākahu Me Te Kākahu [The Cloak Weavers and the Cloak]. The overall intent of this research is to develop a Mana Wāhine in IT conceptual framework. The research aim is to identify the key discourses, principles and theories of Mana Wāhine for an Indigenous Māori women’s cultural construction of IT? IT has the cultural constructs of the dominant society, which design and shape it (Dirksen, 2001; Stewart, 1993). The herstories of twenty-four Indigenous Māori women in IT provide lived experiences of colonising, decolonising and indigenising of IT. The colonial oppression within IT education and the workplace underpin the hegemonic ‘geek neo-colonial male’ culture. Indigenous Māori women’s culture is constructed as the ‘Other’. The Indigenous peoples’ literature disregards gender and white women in IT literature disregard ethnicity, race and colonisation. The joint effects of being Indigenous Māori women are fraught with complexity. For Indigenous women to participate in IT means assimilating into geek neo-colonial and male beliefs maintaining culture-neutral ideology, as a new form of cultural imperialism. Through such power relations, cultural identity is left at the door when entering IT where Māori women define themselves as the only lonely, the only Indigenous Māori woman. The decolonising and indigenising of IT is where Māori women assert their cultural rights to participate as Mana Wāhine in IT – Ngā Kaiwhatu Kākahu Me Te Kākahu. In future, research needs to assert that Indigenous women be first beneficiaries of IT (Kamira, 2000b). Mana Wāhine deconstructs colonising and culture-neutral ideologies forming a localised view to indigenise IT for women. IT cannot be at the expense of Mana Wāhine. For the benefit of our people, children and ourselves, Mana Wāhine in IT will always fight for cultural survival.

This thesis argues for an Indigenous women’s cultural construction of information technology (IT). In Aotearoa New Zealand, Māori women have established Mana Wāhine discourses, principles, theories and practices (Evans, 1994; Hutchings, 2002b, 2005; Irwin, 1990, 1992b; Jahnke, 1997b; Pihama, 2001; Smith, 1992; Te Awekotuku, 1991). Mana Wāhine is the power, legitimacy, authority and spirituality of Māori women as determined by mātauranga wāhine [Māori women’s knowledge and epistemology] (Jenkins & Pihama, 2001). Mana Wāhine is about theorising, analysing and conducting research for, by, and with, Māori women (Pihama, 2001). Māori women have always been IT professionals through Ngā Kaiwhatu Kākahu Me Te Kākahu [The Cloak Weavers and the Cloak]. The overall intent of this research is to develop a Mana Wāhine in IT conceptual framework. The research aim is to identify the key discourses, principles and theories of Mana Wāhine for an Indigenous Māori women’s cultural construction of IT? IT has the cultural constructs of the dominant society, which design and shape it (Dirksen, 2001; Stewart, 1993). The herstories of twenty-four Indigenous Māori women in IT provide lived experiences of colonising, decolonising and indigenising of IT. The colonial oppression within IT education and the workplace underpin the hegemonic ‘geek neo-colonial male’ culture. Indigenous Māori women’s culture is constructed as the ‘Other’. The Indigenous peoples’ literature disregards gender and white women in IT literature disregard ethnicity, race and colonisation. The joint effects of being Indigenous Māori women are fraught with complexity. For Indigenous women to participate in IT means assimilating into geek neo-colonial and male beliefs maintaining culture-neutral ideology, as a new form of cultural imperialism. Through such power relations, cultural identity is left at the door when entering IT where Māori women define themselves as the only lonely, the only Indigenous Māori woman. The decolonising and indigenising of IT is where Māori women assert their cultural rights to participate as Mana Wāhine in IT – Ngā Kaiwhatu Kākahu Me Te Kākahu. In future, research needs to assert that Indigenous women be first beneficiaries of IT (Kamira, 2000b). Mana Wāhine deconstructs colonising and culture-neutral ideologies forming a localised view to indigenise IT for women. IT cannot be at the expense of Mana Wāhine. For the benefit of our people, children and ourselves, Mana Wāhine in IT will always fight for cultural survival.

This project explores storytelling tools for the collaborative work with persons in vulnerable situation, in this case, a group of unaccompanied minors from Afghanistan, living in Umeå, Sweden. The concept presented is the prototype of an eating experierence, BAHAM bolani: An idea for a social company where the participants are active into creating their own possibilities to stay in Sweden. With their own stories, they fill in the gap of how unaccompanied minors and asylum seekers are depicted in the dominant narrative. It is them providing meaning to the design concept. The theoretical approach is from a decolonising and feminist point of view, with collaborative design methods. In the discussion, I debate the need of more listening tools for the design community based on these theories, because they allow the designer to challenge their own cultural assumptions, and meet the participants in a more humble and equal way, especially when working with persons in vulnerable situations.

Yes / This article examines local non-governmental organizations (LNGOs) approaches to women's empowerment amid crisis and the implications for decolonizing women's empowerment praxis. The article draws on lessons from the Covid-19 pandemic and decolonial critique of development praxis to analyse LNGOs approach to women's empowerment. The study relied on snowballing to select twenty-six LNGOs operating in northern Ghana for in-depth interviews. Our study found that LNGOs deploy local and international frameworks on women's rights and combine these with indigenous knowledge principles and economic empowerment. Yet there are tensions between negotiating culturally appropriate approaches and meeting the interests of philanthro-capitalist donor agencies. The LNGOs are dependent on Western donors for financial resources and have become more vulnerable due to Covid-19 pandemic and its aftermath as funding for women's empowerment work continues to dwindle. LNGOs have modified their interventions to address specific needs of beneficiaries arising from the consequences of the crises. This study enriches understandings of the specific vulnerabilities of LNGOs in northern Ghana, resource-scarce and semi-arid settings across the global South. For women's empowerment to achieve meaningful results, especially during and after crisis, activism needs to be centred on indigenous knowledge. This is central to building the resilience of LNGOs and women beneficiaries to effectively position themselves to absorb the shocks that attend crisis and to cope more effectively with it.

Den här interaktionsdesign uppsatsen bidrar till en omgående diskussion på Avkoloniserande design. Särskild genom att utforska identiteter i diaspora med latinamerikanska migranter. Mellan anpassning och total assimilation flera frågor dyker upp, om värderingar, egenskaper och vanor, och de materiella uttryck av dessa aspekter såsom de utmaningarna för interaktionsdesign och deras metoder. Resultatet är en kollektiv territorium uttryckt som en interaktiv karta som kontinuerligt vävas genom en smartphone app. Kartan fylls med minnen, låtar, matrecept och drömmar som förverkliga de identiteterna i diaspora (diasporic situatedness). Kartan är en kritisk fabulering om vad kartorna är och kan bli. Kartan vädjar till uppfattningen av den Pluriversum för att avkolonisera begreppen som hybriditet, identitet och territorium. Forskningen avgår från Chicano- och transnationella feminism, postkoloniala och avkoloniala teorier, epistemologier från Södern och kritisk design. I processens hjärta ligger den kollektiva spekulation, genom codesign metoder för att uppmuntra delade funderingar och diskussioner, med visuella och verbala resurser. En ny metod undersöker de berättande egenskaper av linjer för att väva och vandra den interaktiva kartan. / This interaction design thesis contributes to the discussion in Decolonial design, and in particular it explores diasporic identities of Latin American migrants. Between adaptation and assimilation, several questions arise: About traces, values, practices and the materialities of these aspects, as well as the challenges for Interaction design and its methods to address them.The design outcome is the concept of a collective identity territory expressed in an interactive map, that is continuously woven digitally through an app interface. The map is populated with memories, songs, recipes and dreams that materialise the diasporic situatedness. I consider it a critical fabulation on what maps can be. The contribution of the outcome appeals to the notion of the Pluriverse to decolonise the notions of hybridity, identity and territory.The research departs from the notions of Chicano and transnational feminism, postcolonial and decolonial theories, epistemologies of the South and critical design. In the center of the design process is the collective speculation, using codesign methods to encourage shared reflections through visual and verbal resources. A new method explores the narrative qualities of lines to weave and wander the interactive map.

In this thesis, I explore positions of power in transnational human rights education, using The Raoul Wallenberg Institute as example in a case study. I am interested to know how human rights knowledge is produced and transferred in a global system of human rights education. My research focuses on positions of power in this global system, on challenges   and practical solutions, and on if and how education can contribute to decolonisation processes. I analyse four interviews with employees at RWI, who are working with transnational human rights education. The interviews, and supporting formal documents published by RWI, are analysed through close textual analysis, organised by key topics of transnational human rights education. As a theoretical framework to understand knowledge transfer, I use Stone’s concept of policy translation. For a post-colonial perspective and as tool to understand claims for decolonising transnational human rights education, I use Spivak’s concept of the subaltern as well as her request for ethical reflection of Western privileges.   The conclusion of my thesis shows a firm commitment of RWI to localisation, with methods embedded in their concept of transnational human rights education. There are some, but few attempts by the Institute to reflect on their own position in a global system of power linked to the production and transfer of knowledge, which hinders attempts of decolonising transnational human rights education.