How does one read across cultural boundaries? The multitude of creative texts, performance practices, and artworks produced by Indigenous writers and artists in contemporary Australia calls upon Anglo-European academic readers, viewers, and critics to respond to this critical question. Contributors address a plethora of creative works by Indigenous writers, poets, playwrights, filmmakers, and painters, including Richard Frankland, Lionel Fogarty, Lin Onus, Kim Scott, Sam Watson, and Alexis Wright, as well as Durrudiya song cycles and works by Western Desert artists. The complexity of these creative works transcends categorical boundaries of Western art, aesthetics, and literature, demanding new processes of reading and response. Other contributors address works by non-Indigenous writers and filmmakers such as Stephen Muecke, Katrina Schlunke, Margaret Somerville, and Jeni Thornley, all of whom actively engage in questioning their complicity with the past in order to challenge Western modes of knowledge and understanding and to enter into a more self-critical and authentically ethical dialogue with the Other. In probing the limitations of Anglo-European knowledge-systems, essays in this volume lay the groundwork for enter¬ing into a more authentic dialogue with Indigenous writers and critics. Beate Neumeier is Professor and Chair of English at the University of Cologne. Her research is in gender, performance, and postcolonial studies. Editor of the e-journal Gender Forum and the database GenderInn, she has published books on English Re¬naissance and contemporary anglophone drama, contemporary American and British-Jewish literature, and women’s writing. Kay Schaffer, an Adjunct Professor in Gender Studies and Social Analysis at the University of Adelaide. is the author of ten books and numerous articles at the intersections of gender, culture, and literary studies. Her recent publications address the Stolen Generations in Australia, life narratives in human-rights campaigns, and readings of contemporary Chinese women writers.

Decolonizing Data yields valuable insights into the decolonization of research methods by addressing and examining health inequalities from an anti-racist and anti-oppressive standpoint.

A study of the intersecting fields of art history, ecology, visual culture, geography, and environmental politics. While ecology has received little systematic attention within art history, its visibility and significance has grown in relation to the threats of climate change and environmental destruction. By engaging artists' widespread aesthetic and political engagement with environmental conditions and processes around the globe—and looking at cutting-edge theoretical, political, and cultural developments in the Global South and North—Decolonizing Nature offers a significant, original contribution to the intersecting fields of art history, ecology, visual culture, geography, and environmental politics. Art historian T. J. Demos, author of Return to the Postcolony: Specters of Colonialism in Contemporary Art (2013), considers the creative proposals of artists and activists for ways of life that bring together ecological sustainability, climate justice, and radical democracy, at a time when such creative proposals are urgently needed.

“How curiously different is this white God from the one preached by Jesus who understood faithfulness by how we treat the hungry and thirsty, the naked and alien, the incarcerated and infirm. This white God of empire may be appropriate for global conquerors who benefit from all that has been stolen and through the labor of all those defined as inferior; but such a deity can never be the God of the conquered.” Echoing James Cone’s 1970 assertion that white Christianity is a satanic heresy, Miguel De La Torre argues that whiteness has desecrated the message of Jesus. In a scathing indictment, he describes how white American Christians have aligned themselves with the oppressors who subjugate the “least of these”—those who have been systemically marginalized because of their race, ethnicity, and socioeconomic status—and, in overwhelming numbers, elected and supported an antichrist as president who has brought the bigotry ingrained in American society out into the open. With this follow-up to his earlier Burying White Privilege, De La Torre prophetically outlines how we need to decolonize Christianity and reclaim its revolutionary, badass message. Timid white liberalism is not the answer for De La Torre—only another form of complicity. Working from the parable of the sheep and the goats in the Gospel of Matthew, he calls for unapologetic solidarity with the sheep and an unequivocal rejection of the false, idolatrous Christianity of whiteness.

This important book on Land Education offers critical analysis of the paths forward for education on Indigenous land. This analysis discusses the necessity of centring historical and current contexts of colonization in education on and in relation to land. In addition, contributors explore the intersections of environmentalism and Indigenous rights, in part inspired by the realisation that the specifics of geography and community matter for how environmental education can be engaged. This edited volume suggests how place-based pedagogies can respond to issues of colonialism and Indigenous sovereignty. Through dynamic new empirical and conceptual studies, international contributors examine settler colonialism, Indigenous cosmologies, Indigenous land rights, and language as key aspects of Land Education. The book invites readers to rethink 'pedagogies of place' from various Indigenous, postcolonial, and decolonizing perspectives. This book was originally published as a special issue of Environmental Education Research.

As academics in postcolonial Caribbean countries, we have been trained to believe that research should be objective: a measurable benefit to the public good and quantifiable in nature so as to generalize findings to develop knowledge societies for economic growth. What happens, however when the very word “research” connotes a derogatory term or semblance of distrust? Smith (1999) speaks towards the distrustful nature of the term as a legacy of European imperialism and colonialism. Against this backdrop, how do Caribbean researchers leverage recognized and valued (indigenous) methods of knowing and understanding for and by the Caribbean populace? How do we learn from indigenous research methods such as Kaupapa Maori (Smith, 1999) and develop an understanding of research that is emancipatory in nature? Decolonizing qualitative methods are rooted in critical theory and grounded in social justice, resistance, change and emancipatory research for and by the Other (Said, 1978). Rodney’s (1969) legacy of “groundings” provides a Caribbean oriented ethnographic approach to collecting data about people and culture. It is an anti-imperialist method of data collection focused on the socioeconomic and political environment within the (post) colonial context. Similar to Rodney, other critical Caribbean scholars have moved the research discourse to center on the notions of resistance, struggle (Chevannes, 1995; Feraria, 2009) and decolonoizing methodologies. This proposed edited volume will provide a collective body of scholarship for innovative uses of decolonizing qualitative research. In order to theorize and conduct decolonizing research, one can argue that the researcher as self and as the Other needs to be interrogated. Borrowing from an autoethnographic ontology, the researcher or investigator recognizes the self as the unit of measure, and there is a concerted effort to continuously see the self, seeing the self through and as the other (Alexander, 2005; Ellis, 2004). This level of interrogation may require frameworks such as Reasonable Humanism in which there is a clear understanding of the role of the researcher and researched from a physiological and psychosocial standpoint. Thereafter, the researcher is better prepared to enter into a discourse about decolonizing methodologies. The origins of qualitative inquiry in the Caribbean can be traced to political and economic discourses – Marxism, postcolonialism, neocolonialism, capitalism, liberalism, postmodernism- which have challenged ways of knowing and the construction of knowledge. Evans (2009) traced the origins of qualitative inquiry to slave narratives, proprietor’s journals, missionaries’ reports and travelogues. Common to the Caribbean is an understanding of how colonial legacies of research have ridiculed oral traditions, language, and ways of knowing, often rendering them valueless and inconsequential. This proposed edited volume acknowledges the significance of decolonizing approaches to qualitative research in the Caribbean and the wider Caribbean diaspora. It includes an audience of scholars, teacher/ researchers and students primarily in and across the humanities, social sciences and educational studies. This proposed volume would provide much needed knowledge and best practice strategies to the community of researchers engaged in decolonizing methodologies. Additionally, this volume will allow readers to think of new imaginings of research design that deconstruct power and privilege to benefit knowledge, communities and participants. It will spark key objectives, directions and frameworks for deeper discussions and interrogations of normative, westernized and hegemonic approaches to qualitative research. Lastly, the volume will welcome empirical studies of application of decolonizing methodologies and theoretical studies that frame critical discourse.

Decolonizing Ecotheology: Indigenous and Subaltern Challenges is a pioneering attempt to contest the politics of conquest, commodification, and homogenization in mainstream ecotheology, informed by the voices of Indigenous and subaltern communities from around the world. The book marshals a robust polyphony of reportage, wonder, analysis, and acumen seeking to open the door to a different prospect for a planet under grave duress and a different self-assessment for our own species in the mix. At the heart of that prospect is an embrace of soils and waters as commons and a privileging of subaltern experience and marginalized witness as the bellwethers of greatest import. Of course, decolonization finds its ultimate test in the actual return of land and waters to precontact Indigenous who yet have feet on the ground or paddles in the waves, and who conjure dignity and vision in the manifold of their relations, in spite of ceaseless onslaught and dismissal. Their courage is the haunt these pages hallow like an Abel never entirely erased from the history. May the moaning stop and the re-creation begin!

In this highly original and much-needed book, Clare Land interrogates the often fraught endeavours of activists from colonial backgrounds seeking to be politically supportive of Indigenous struggles. Blending key theoretical and practical questions, Land argues that the predominant impulses which drive middle-class settler activists to support Indigenous people cannot lead to successful alliances and meaningful social change unless they are significantly transformed through a process of both public political action and critical self-reflection. Based on a wealth of in-depth, original research, and focussing in particular on Australia, where – despite strident challenges – the vestiges of British law and cultural power have restrained the nation's emergence out of colonizing dynamics, Decolonizing Solidarity provides a vital resource for those involved in Indigenous activism and scholarship.

This collection of essays presents an innovative and provocative set of concepts to understand the spaces of the Americas through local lenses. The disciplines of architecture, urban design, landscape, and planning share the fundamental belief that space and place matter; however, the overwhelming majority of canonical knowledge in these fields originates in another continent and is external to the lived experience in such regions. The book introduces seven new concepts that have not been sufficiently addressed, and would make a significant contribution to the field: namely, gridded spaces; spaces of agriculture; space as image; watered spaces; spaces as labor; racialized spaces; and gendered spaces. This book, thus, introduces a broader conceptual framework to foster the analysis of the spatial histories of the Americas.

transformed. In the first part of the book, the author critically examines the historical and philosophical base of western research. Extending the work of Foucault, she explores the intersections of imperialism, knowledge and research.