by Tomáš Profant
International relations are power relations. This banal argument is clearly visible in the current configuration of the North-South relation. One of the most apparent ways power operates is through the bond of gift. The powerful nations give and the not so powerful receive the so called development assistance. Both are represented as partners in development cooperation.
Continue reading “A Postcolonial Look On ‘New’ Donors”
by Lata Narayanaswamy
Through the ‘colonial encounter’, existing power relations and imbalances have been shaped in ways that are geographically and temporally uneven yet politically enduring. Unsettling these tendencies through a more critical reflection on how the colonial encounter underpins these perceptions is key to the application of the ‘decolonial’ lens. Calls to ‘decolonise’ the curriculum are getting louder, and rightly so. Whilst this is a start, it does not, in my view, go far enough. There is a need, I would argue, for us to turn the decolonial lens onto the institutional structures and processes that shape the function and delivery of research and teaching in Higher Education (HE).
Continue reading “Why it is time to turn the decolonial lens onto the institutional structures of Higher Education”
By Marketta Vuola and Aina Brias Guinart
“How do we lift the words on a page that describe how we ought to conduct ourselves, to connect more directly with the intention of those ethical principles and practices in concrete, meaningful ways?”. Bannister (2018)
As PhD students in the early phase of our academic careers we are struggling to address this type of questions in our research projects. Seeking guidance we are reading formal codes of ethics such as the Code of Ethics of the International Society of Ethnobiology. Much has been written on this area particularly on the application of the Free, Prior and Informed Consent (e.g. Medinaceli 2018). Even so, ethical research is much more than a set of rules and codes, and it not restricted to specific practices such as consent forms (Wilmé, at al., 2016). We believe that, if we aim to do research that truly breaks the colonial power dynamics, we need to do it from the earliest steps of the research process. We should carefully consider the power structures that we are producing and reproducing in the decisions we make about our approach, research questions and methods.
Continue reading “Dealing with discomfort: how to move from theory to action in research ethics?”
by Aftab Nasir
Suffering originates from the sense of possessing as possession stimulates the fear of loss. The way to achieve knowledge is by being truthful to oneself and feel for others. We insulate, thereby fictionize, our egos with good looking rugs of words that may or may not symbolize the things around me. I am living in my own bubble. Modernity created these bubbles so that the capitalist system could flourish. These bubbles made me self-centered, rendered me disconnected from others that inevitably resulted in alienation. The cure is what Deikman (1982) calls the observing self.
Continue reading “In defense of random”
by Sayan Dey
As the physically visible empires of colonialism receded, the metaphysical, invisible empires of coloniality gradually came to the forefront and ideally replaced their predecessors. With the ‘official’ end of colonialism by the end of 20th century, across the Global South and Far East, the colonial subjects (mis)interpreted it as the ultimate end of Euro-centric (or widely West-centric) dominations and the appropriate moment for recuperating their degenerated systems of traditional knowledge production.
Continue reading “Voicing Decoloniality”
Researchers David Mwambari and Arthur Owor question the effect of money in producing knowledge in post-conflict contexts and argue that it restricts independent local research. These insights were developed at the ‘Silent Voices’ workshop at Ghent University, which brought together Ghent-based researchers and a group of researchers, commonly called “research assistants”, from post-conflict and developing regions. The aim of the workshop was to have a profound reflection on the challenges and dynamics of doing research together ‘in (and beyond) the field and resulted in a manifesto and series of blogs with reflections of researchers.
By David Mwambari and Arthur Owor
Continue reading “The Black Market of Knowledge Production”
by Budd Hall
Our cries of fear and pain
Our cries of joy of happiness
Were our first poems
Continue reading “Creation Song: A Revelation”
by Henning Melber and Julia Schöneberg
Right-wing populism remains on the rise, unleashing the brute force of predator capitalism under authoritarian regimes. The temporary vision of promoting social welfare states as a form of good governance has been replaced by new ideologies bordering to a revival of Social Darwinism. White supremacists, populists and nationalists (re-)enter political commanding heights, basing their rule on exclusion and racism. Those concerned about inequality and all forms of discrimination, advocating the rights of the marginalised and disadvantaged, are ridiculed, harassed and increasingly victims of direct, structural and cultural violence. Their struggles for human rights, justice and dignity face an uphill battle. Political repression is mounting. The unsustainable exploitation of the world’s limited resources as integral part of a growth paradigm is once again accelerated.
Continue reading “Problems of development and “development” as a problem”
by Franziska Sopha
Working on questions of violence and violent conflict in International Relations has turned out to be a deeply confusing and sometimes daunting undertaking for me, especially after my last experience as a research assistant in Dakar, Senegal. I was working for International Crisis Group, a self-designated “independent organisation working to prevent wars and shape policies that will build a more peaceful world”. Based on local and international press and reports, interviews with local contact persons and statistics, I wrote reports and commentaries on security related issues in different West African countries. Very often I wondered: who was I to come from France and (re)produce knowledge on violent attacks in Mali, Boko Haram in Nigeria or elections in Sierra Leone and to present this knowledge as a portrayal of the current circumstances in a country that I had never been to, knowing that my work would be used to justify and legitimate political action by certain powerful actors.
Continue reading “[How do we “know” the world Series] Preventing War. Shaping Peace? Epistemic Violence and Conflict Studies”
by Witold Mucha and Christina Pesch
Knowledge (re-)production, especially in the field of the social sciences, is a social process of discourse and debate, of speech and response. However, 500 years of (Western) colonial expansion have made a lasting impact. Today’s debate is both epistemically and ontologically shaped by Anglo-American and European perspectives (Ndlovu-Gatshenis 2018; Spivak 2004; Ziai 2015). Though, concepts of epistemic violence and injustice relate existing (power) asymmetries in knowledge (re-)production not solely to prevailing (Western) perspectives, concepts, and terminologies but to blind spots where existing knowledge is ignored, neglected, or even destroyed (Brunner 2018; Mignolo 2009). This applies not only to what is categorised, constructed, and perceived as knowledge (thinking) but also to the distinct ways how knowledge is disseminated (talking).
Continue reading “[How do we “know” the World Series] Does the Co-Production of Knowledge Work? Experiences from a Cross-Site Teaching Project between the Universities of Pretoria and Düsseldorf”