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[How do we “know” the World Series] Problems of Research Partnerships: Who Learns from Whom in Conflict Transformation Processes?

by Nora Schröder und Michaela Zöhrer

We are increasingly confronted with the imperatives of partnership and relationships at eye level. Such normative claims are needed precisely because equality and symmetrical relationships are not a fact but rather a promise. We need them as a moral compass which indicates variations from the norm in order to fight for more equality and justice alike. However, in collective processes of knowledge production like research or teaching differences and asymmetries are key. We state that they are not only constitutive but can also be turned into learning potentials.

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[How Do We “Know” The World Series] The Problem of Postcolonial Historical Research within Colonial Epistemologies and Methodologies

by Rachel Huber

In postcolonial historical research conducted from a Eurocentric perspective, a contradiction has prevailed so far: the majority of research projects are conducted in colonial language and follow partial colonial logic.

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[How Do We “know” the World Series] Reciprocity as Research Ethics

by Christopher Millora

As a novice researcher, I once found solace in Robert Stake’s simple framing of qualitative researchers as “guests in the private spaces in the world”[i]. Back when I was an aspiring ethnographer, my quest to ‘knowing the world’ depended, quite significantly, on my participants having allowed me to enter their lifeworlds where they hold context-specific expertise. Thinking of my fieldwork this way fuelled my curiosity in capturing these understandings which, I found, could be facilitated by a collaborative research relationship.

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[How Do We “Know” The World Series] To what extent does a colonial present pervade Higher Education and serve to reproduce structural hierarchies?

by Su-ming Khoo and  Paul Prinsloo

How does the concept and pursuit of ‘quality’ in Higer Education (HE) bind to, or unbind HE from, stubborn inequalities? To what extent does a colonial present pervade HE and serve to reproduce structural hierarchies? We believe that it is essential to examine historical-structural roots of inequities and understand how these bound and bind HE values, identities and approaches to generating ‘expert’ knowledge. This process is crucial if we are to make it possible for HE to become sustainable in the sense of social and ecological survivability and justice, rather than resigning ourselves to a HE that sacrifices both in the name of economic expansion and competitiveness.

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CALL FOR PAPERS AND CONTRIBUTIONS: Post-Development: Decolonial Alternatives to Development

Since the 1990s, the Post‐Development critique has sparked debate in development theory and policy. It rejected the entire paradigm of ‘development’ – that there are ‘developed’ and ‘less developed’ countries, thus a universal scale, and that the former can be found in the industrialised West. It furthermore criticised the paradigm’s colonial continuities – a Eurocentric perception of difference as backwardness, legitimising interventions by claiming to ‘develop the underdeveloped’ instead of ‘civilising the uncivilised’, and allowing for the preservation of a colonial division of labour. In the light of these fundamental points of disagreement, Post‐Development perspectives declared ‘development’ as beyond reform. Instead of alternative development, they argued, it was necessary to look for alternatives to development. These were to be found in concepts and practices beyond those Western models (to be more precise: those that were hegemonic in the West) which were to be universalized through ‘development’. Concepts and practices arising out of disillusionment with the false promises of ‘development’, inspired by non‐Western cultural traditions were presented aspotentially bringing forth a Post‐ Development era.

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[How Do We “Know” the World Series] Shifting from Research-led Teaching to Liberal Arts Education – Some Critical Reflections from a Non-white Academic Scholar

by Sam Wong

I divide my reflections into two parts: the first part focuses on my changing teaching styles from research-led teaching in the UK to liberal arts teaching in the Netherlands. The second part touches on the post-colonial dilemmas of my identities and research profiles.

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CALL FOR ABSTRACTS: Intercultural Philosophy and Critical Development Theory in Dialogue

++ Please read the Call also in Spanish, French, German. We thank Mariela Vargas  and Rodrigue Naortangar for the translations. ++

Intercultural Philosophy has taken a global perspective from its start, it endeavoured “to interconnect contributions from all cultural traditions into philosophical discourses equally, this is to say, not just putting them aside each other in a comparative way, but rather bringing them into an open common space, so that all positions in this polylogue are kept open for change” (Mission Statement POLYLOG).

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[How Do We “Know” the World Series] About International “Experts” – Critical Thinking and an Inferiority Complex

by Janita Bartell

The following are reflections on my 3.5 years of working as a Research and Learning Manager for a local Cambodian NGO. I do not wish to reveal names of people, organizations or sectors in this essay as I believe these details might distract from the underlying pattern across most people, organizations and sectors.

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[How Do We Know the World Series] The Power of Agency: Bringing Back Subjects’ Agency in Academia and Activism

by Sophie Bergmann

In the last few months a spectre appears to haunt Europe and its cultural institutions, namely museums and their artefacts – it is the spectre of postcolonialism.

The cultural and intellectual structures, that epistemically prepared and justified the occupation of the African continent and the exploitation of its economic and cultural wealth in the past, are now the same that ‘contextualise’ the looting of art during the 18th and 19th century in an attempt to legitimize and perpetuate the composition of Europe’s museums.
The impact of postcolonial thought and theory on power asymmetries will hopefully go beyond the contentual and epistemic orientation of exhibitions in Africa’s and Europe’s museums, and alter the systems of knowledge that have caused colonization, racialisation and discrimination.

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