Trouble is afoot in Digital Culture and Nerdland. These are, Alexander I. Stingl claims, not the engine of freedom and democracy that they once were hailed to be – this much is already clear in the wake of the snooping and surveillance crises that broke in recent years. Digitalization is but another version of the coloniality of power and being that has been at work for decades and centuries. He poses the question, whether Digital Age possess the legitimacy that ‘digitalization’ has claimed. His response is critically realistic, but he doesn’t stop at a critique for criticism’s sake. Inspired by the ideas of decolonial scholars, feminist science studies, current biological and neuro-cognitive research, and sociologists capable of reflection and self-criticism, Stingl attempts to ‘break’ the canvas of sociology and show that adding a third and decolonial dimension to the two-dimensional sociological imagination is indeed possible. He illustrates that it is possible that class-rooms, free speech on internet, and the inequalities in the production and distribution of a new form of social capital – digital cultural health care capital – can be subjected to a decolonial perspective along a sociological line of inquiry, if sociologists allow for relations with other disciplines and scholarship to be integrative conversations. The goal of this book is not to offer results or closed arguments but to create, instead, platforms for thinking further, opening new lines of inquiry, and to argue that it is not enough to identify problems or to attempt solve the problems with politics or best practice solutions. Instead, he proposes, we must learn to identify and make use of the opportunities that are produced by any problem. Stingl’s conclusion is, in short, that a sociology that takes the decolonial challenge and critique seriously, can not be a sociological (sub)discipline or a sociology of (a) problem, but it must be a sociology of opportunities.

This book is a critique and provincialization of Western social science and Global Northern academia, by the author of The Digital Coloniality of Power. It exposes shared colonial and extractive rationalities and histories of research, higher education, digitalization, and bioeconomy while proposing in the idea of BluesCollarship, a sketch for an alternative culture of worlding and commoning knowledge work and for making care matter in research and higher education. In a discourse analysis and provincialization of research and higher education, a tradition of elitist White-Collaredness in academia and in the social sciences, in particular, is criticized, and an alternative attitude towards the production, transfer, and use of knowledge – BluesCollarship – is proposed. The latter is rooted in a different idea of what "infrastructure" is, and in practices of decoloniality. Noting the current political climate of propaganda and populism, the persistence of social inequalities as well as of racism and misogyny, it is proposed that how people give warrant for knowledge claims should be reviewed under different terms. A coherent theme is that there is a genealogical root for current neo-extractive and neo-colonial rationalities in the Athenian idea of oikos, which conflates family, household, and property. In taking a distinctly writerly approach – rather than giving ready-made answers – the book aims at permanently provoking readers at every turn to think further, as well as before-and-beyond what is written, but to do so in thinking together with Others. Thus the book addresses scholars and students from across the social sciences who seek challenges to established ways of thinking in academia without simply replacing one canon for another. This book is for those who think of themselves as knowledge and culture laborers in this age of precarization, who seek to replace the university and cognitive capitalism with a pluriversity and an infrastructure built on knowledge and culture as fundamental values.

Database logic nowadays appears to be imposed as a norm; its inclusion is visible in science, media, social networking, state governing, policy making, juridical processes, and military interventions, but also in a wider range of art practices, including contemporary presentation/exhibition models and forms. Simultaneously, we also recognize a forensic shift in the prevailing forensic methodology and aesthetics conducted through different forums, as for example that of international humanita-rian politics, law and art. This book problematizes and critically analyzes how database are being conceived and what their relation is to knowledge production within the current settings of global capitalism, biopolitics and necropolitics, also in relation to digital paradigms. It is also indispensable for discussing and thinking about the aftermath of the 1990s war in Bosnia and Herzegovina. Excavated mass graves of Bosnians are now places open to forensics to speed up the processes of remembering past horrors of Srebrenica and other genocides on Bosnia and Herzegovina's territory.

In this book the author examines the current state of postcolonial Africa with a focus on the "liberation predicament" and the crisis of epistemological, cultural, economic, and political dependence created by colonialism and coloniality.

Just about any social need is now met with an opportunity to "connect" through digital means. But this convenience is not free—it is purchased with vast amounts of personal data transferred through shadowy backchannels to corporations using it to generate profit. The Costs of Connection uncovers this process, this "data colonialism," and its designs for controlling our lives—our ways of knowing; our means of production; our political participation. Colonialism might seem like a thing of the past, but this book shows that the historic appropriation of land, bodies, and natural resources is mirrored today in this new era of pervasive datafication. Apps, platforms, and smart objects capture and translate our lives into data, and then extract information that is fed into capitalist enterprises and sold back to us. The authors argue that this development foreshadows the creation of a new social order emerging globally—and it must be challenged. Confronting the alarming degree of surveillance already tolerated, they offer a stirring call to decolonize the internet and emancipate our desire for connection.

Global imperial designs, which have been in place since conquest by western powers, did not suddenly evaporate after decolonization. Global coloniality as a leitmotif of the empire became the order of the day, with its invisible technologies of subjugation continuing to reproduce Africa’s subaltern position, a position characterized by perceived deficits ranging from a lack of civilization, a lack of writing and a lack of history to a lack of development, a lack of human rights and a lack of democracy. The author’s sharply critical perspective reveals how this epistemology of alterity has kept Africa ensnared within colonial matrices of power, serving to justify external interventions in African affairs, including the interference with liberation struggles and disregard for African positions. Evaluating the quality of African responses and available options, the author opens up a new horizon that includes cognitive justice and new humanism.

Trouble is afoot in digital culture and Nerdland. These are, Alexander I. Stingl claims, not the engine of freedom and democracy that they once were hailed to be - this much is already clear in the wake of the snooping and surveillance crises that broke in recent years. The goal of this book is not to offer results or closed arguments but to create, instead, platforms for thinking further, opening new lines of inquiry, and to argue that it is not enough to identify problems or to attempt solve the problems with politics or best practice solutions.

This book argues that the fourth industrial revolution, the process of accelerated automation of traditional manufacturing and industrial practices via digital technology, will serve to further marginalise Africa within the international community. In this book, the author argues that the looting of Africa that started with human capital and then natural resources, now continues unabated via data and digital resources looting. Developing on the notion of "Coloniality of Data", the fourth industrial revolution is postulated as the final phase which will conclude Africa’s peregrination towards recolonisation. Global cartels, networks of coloniality, and tech multinational corporations have turned big data into capital, which is largely unregulated or poorly regulated in Africa as the continent lacks the strong institutions necessary to regulate the mining of data. Written from a decolonial perspective, this book employs three analytical pillars of coloniality of power, knowledge and being. Highlighting the crippling continuation of asymmetrical global power relations, this book will be an important read for researchers of African studies, politics and international political economy. The Open Access version of this book, available at http://www.taylorfrancis.com/books/e/9781003157731, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license

Decolonisation has lost its way. Originally a struggle to escape the West’s direct political and economic control, it has become a catch-all idea, often for performing ‘morality’ or ‘authenticity’; it suffocates African thought and denies African agency. Olúfẹ́mi Táíwò fiercely rejects the indiscriminate application of ‘decolonisation’ to everything from literature, language and philosophy to sociology, psychology and medicine. He argues that the decolonisation industry, obsessed with cataloguing wrongs, is seriously harming scholarship on and in Africa. He finds ‘decolonisation’ of culture intellectually unsound and wholly unrealistic, conflating modernity with coloniality, and groundlessly advocating an open-ended undoing of global society’s foundations. Worst of all, today’s movement attacks its own cause: ‘decolonisers’ themselves are disregarding, infantilising and imposing values on contemporary African thinkers. This powerful, much-needed intervention questions whether today’s ‘decolonisation’ truly serves African empowerment. Táíwò’s is a bold challenge to respect African intellectuals as innovative adaptors, appropriators and synthesisers of ideas they have always seen as universally relevant.

Applying contemporary intellectual perspectives, including aspects of gender, modernity, nation, and visual representation itself, José Rabasa reveals new perspectives on colonial order. Folio 46r becomes a metaphor for reading the totality of the codex and for reflecting on the postcolonial theoretical issues now brought to bear on the past. Ambitious and innovative (such as the invention of the concepts of elsewhere and ethnosuicide, and the emphasis on intution), Tell Me the Story of Howl Conquered You embraces the performative force of the native scribe while acknowledging the ineffable traits of 46r-traits that remain untenably foreign to the modern excavator/scholar. Posing provocative questions about the unspoken dialogues between evangelizing friars and their spiritual conquests, this book offers a theoretic-political experiment on the possibility of learning from the tlacuilo ways of seeing the world that dislocate the predominance of the West.