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Development failures, environmental degradation and social fragmentation can no longer be regarded as side effects of `externalities'. They are the toxic consequences of pretensions that the modern Western view of knowledge is a universal neutral view, applicable to all people at all times. The very word `development' and its cognates `underdevelopment' and `developing' confidently mark the `first' world's as the future of the `third'. This book argues that the linear evolutionary paradigm of development that comes out of modern Western view of knowledge is a contemporary form of colonialism. The authors - covering topics as diverse as the theory of knowledge underlying the work of John Maynard Keynes, what the renowned British geneticist J.B.S. Haldane was looking for when he migrated to India, the knowledge of Mexican and Indian peasants - propose a pluralistic vision and decolonization of knowledge: the replacement of one-way transfers of knowledge and technology by dialogue and mutual learning.
By bringing together philosophers whose work on political philosophy, intellectual history, and world philosophies pushes the boundaries of conventional scholarship, this collaborative collection opens up space in political philosophy for new approaches. Garrick Cooper, Sudipta Kaviraj, Charles W. Mills, and Sor-hoon Tan respond to the challenges James Tully raises for comparative political thought. Arranged around Tully's opening chapter, they demonstrate the value of critical dialogue and point to the different attempts cultures make to understand their experiences. Through the use of methods from various disciplines and cultural contexts, each interlocutor exemplifies the transformative power of genuine democratic dialogue across philosophical traditions. Together they call for a radical reorientation of conceptual and intellectual readings from intellectual history including the Afro-modern political tradition, Indigenous philosophies, and the lived experiences of societies in Asia. This is an urgent methodological provocation for anyone interested in the ethical, conceptual, and political challenges of political thought today.
By bringing together philosophers whose work on political philosophy, intellectual history, and world philosophies pushes the boundaries of conventional scholarship, this collaborative collection opens up space in political philosophy for new approaches. Garrick Cooper, Sudipta Kaviraj, Charles W. Mills, and Sor-hoon Tan respond to the challenges James Tully raises for comparative political thought. Arranged around Tully's opening chapter, they demonstrate the value of critical dialogue and point to the different attempts cultures make to understand their experiences. Through the use of methods from various disciplines and cultural contexts, each interlocutor exemplifies the transformative power of genuine democratic dialogue across philosophical traditions. Together they call for a radical reorientation of conceptual and intellectual readings from intellectual history including the Afro-modern political tradition, Indigenous philosophies, and the lived experiences of societies in Asia. This is an urgent methodological provocation for anyone interested in the ethical, conceptual, and political challenges of political thought today.
Taking a new and innovative angle on social work, this book seeks to remedy the lack of holistic perspectives currently used in Western social work practice by exploring Indigenous and other culturally diverse understandings and experiences of healing. This book examines six core areas of healing through a holistic lens that is grounded in a decolonizing perspective. Situating integrative healing within social work education and theory, the book takes an interdisciplinary approach, drawing from social memory and historical trauma, contemplative traditions, storytelling, healing literatures, integrative health, and the traditional environmental knowledge of Indigenous Peoples. In exploring issues of water, creative expression, movement, contemplation, animals, and the natural world in relation to social work practice, the book will appeal to all scholars, practitioners, and community members interested in decolonization and Indigenous studies.
Turn Uncomfortable Conversations into Meaningful Dialogue If you believe that talking about race is impolite, or that "colorblindness" is the preferred approach, you must read this book. Race Talk and the Conspiracy of Silence debunks the most pervasive myths using evidence, easy-to-understand examples, and practical tools. This significant work answers all your questions about discussing race by covering: Characteristics of typical, unproductive conversations on race Tacit and explicit social rules related to talking about racial issues Race-specific difficulties and misconceptions regarding race talk Concrete advice for educators and parents on approaching race in a new way "His insistence on the need to press through resistance to have difficult conversations about race is a helpful corrective for a society that prefers to remain silent about these issues." —Christopher Wells, Vice President for Student Life at DePauw University "In a Canadian context, the work of Dr. Derald Wing Sue in Race Talk: and the Conspiracy of Silence is the type of material needed to engage a populace that is often described as 'Too Polite.' The accessible material lets individuals engage in difficult conversations about race and racism in ways that make the uncomfortable topics less threatening, resulting in a true 'dialogue' rather than a debate." —Darrell Bowden, M Ed. Education and Awareness Coordinator, Ryerson University "He offers those of us who work in the Diversity and Inclusion space practical tools for generating productive dialogues that transcend the limiting constraints of assumptions about race and identity." —Rania Sanford, Ed.D. Associate Chancellor for Strategic Affairs and Diversity, Stanford University "Sue's book is a must-read for any parent, teacher, professor, practioner, trainer, and facilitator who seeks to learn, understand, and advance difficult dialogues about issues of race in classrooms, workplaces, and boardrooms. It is a book of empowerment for activists, allies, or advocates who want to be instruments of change and to help move America from silence and inaction to discussion, engagement, and action on issues of difference and diversity. Integrating real life examples of difficult dialogues that incorporate the range of human emotions, Sue provides a masterful illustration of the complexities of dialogues about race in America. More importantly, he provides a toolkit for those who seek to undertake the courageous journey of understanding and facilitating difficult conversations about race." —Menah Pratt-Clarke, JD, PhD, Associate Provost for Diversity, University of Illinois Urbana-Champaign
Sociology, as a discipline, was born at the height of global colonialism and imperialism. Over a century later, it is yet to shake off its commitment to colonial ways of thinking. This book explores why, and how, sociology needs to be decolonized. It analyses how sociology was integral in reproducing the colonial order, as dominant sociologists constructed theories either assuming or proving the supposed barbarity and backwardness of colonized people. Ali Meghji reveals how colonialism continues to shape the discipline today, dominating both social theory and the practice of sociology, how exporting the Eurocentric sociological canon erased social theories from the Global South, and how sociologists continue to ignore the relevance of coloniality in their work. This guide will be necessary reading for any student or proponent of sociology. In opening up the work of other decolonial advocates and under-represented thinkers to readers, Meghji offers key suggestions for what teachers and students can do to decolonize sociology. With curriculum reform, innovative teaching and a critical awareness of these issues, it is possible to make sociology more equitable on a global scale.
This book tells the story of a partnership between two universities that spent several years exploring productive ways to engage difficult dialogues in classroom and academic settings. It presents a model for a faculty development intensive, strategies for engaging controversial topics in the classroom, and reflections from thirty-five faculty and staff members who field-tested the techniques. It is intended as a conversation-starter and field manual for professors and teachers who want to strengthen their teaching and engage students more effectively in important conversations.
It is a curious and relatively little-known fact that for two decades—from the end of World War II until the late 1960s—existentialism’s most fertile ground outside of Europe was in the Middle East, and Jean-Paul Sartre was the Arab intelligentsia’s uncontested champion. In the Arab world, neither before nor since has another Western intellectual been so widely translated, debated, and celebrated. By closely following the remarkable career of Arab existentialism, Yoav Di-Capua reconstructs the cosmopolitan milieu of the generation that tried to articulate a political and philosophical vision for an egalitarian postcolonial world. He tells this story by touring a fascinating selection of Arabic and Hebrew archives, including unpublished diaries and interviews. Tragically, the warm and hopeful relationships forged between Arab intellectuals, Sartre, Simone de Beauvoir, and others ended when, on the eve of the 1967 war, Sartre failed to embrace the Palestinian cause. Today, when the prospect of global ethical engagement seems to be slipping ever farther out of reach, No Exit provides a timely, humanistic account of the intellectual hopes, struggles, and victories that shaped the Arab experience of decolonization and a delightfully wide-ranging excavation of existentialism’s non-Western history.
Milo is excited about her class trip to the museum. The docent leads them on a tour and afterward Milo has time to look around on her own. But something doesn't feel right, and Milo gradually realizes that the people from her community are missing from the museum. When her aunt urges her to find a solution, Milo takes matters into her own hands and opens her own museum!
While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School—Jürgen Habermas, Axel Honneth, and Rainer Forst—have defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures critical theory from within by dispensing with its progressive reading of history while retaining its notion of progress as a political imperative, so eloquently defended by Adorno. Critical theory, according to Allen, is the best resource we have for achieving emancipatory social goals. In reimagining a decolonized critical theory after the end of progress, she rescues it from oblivion and gives it a future.