This book is on the re-imagination of Indigenous Knowledge Systems (IKS) and practices in 21st century Africa. Framed from an anti-colonial perspective, the book critically interrogates epistemological erasures and injustices meted against African IKS and practices. It magnifies the different contexts where African IKS were and continue to be used effectively for collective and personal benefit. Beyond the legitimate frustration and disheartenment expressed by the contributors to this volume over the systematic colonial efforts to render inferior and delegitimate African systems of knowing and knowledge production, the book makes an important contribution to the quest to correct misconceptions and misrepresentations by Eurocentric thinkers and practitioners about African indigenous knowledges. The book makes an informed claim that the future and vibrancy of African indigenous knowledge and practices lie in how well scholars of knowledge studies and decoloniality in and on Africa are able to join hands in articulating, debating and fronting their vitality and relevance in varied real-life situations. More importantly, the book provides a re-invigorated overview and nuanced analyses of the important role and continued relevance of African IKS and practices in the understanding, interpreting and tackling of the social unfoldings of everyday life and dynamism. Without romanticising African IKS and practices, the book provides added insights and pointers on policy and trends. It is an important addition to critical debates on knowledge studies across fields.

This book is on the re-imagination of Indigenous Knowledge Systems (IKS) and practices in 21st century Africa. Framed from an anti-colonial perspective, the book critically interrogates epistemological erasures and injustices meted against African IKS and practices. It magnifies the different contexts where African IKS were and continue to be used effectively for collective and personal benefit. Beyond the legitimate frustration and disheartenment expressed by the contributors to this volume over the systematic colonial efforts to render inferior and delegitimate African systems of knowing and knowledge production, the book makes an important contribution to the quest to correct misconceptions and misrepresentations by Eurocentric thinkers and practitioners about African indigenous knowledges. The book makes an informed claim that the future and vibrancy of African indigenous knowledge and practices lie in how well scholars of knowledge studies and decoloniality in and on Africa are able to join hands in articulating, debating and fronting their vitality and relevance in varied real-life situations. More importantly, the book provides a re-invigorated overview and nuanced analyses of the important role and continued relevance of African IKS and practices in the understanding, interpreting and tackling of the social unfoldings of everyday life and dynamism. Without romanticising African IKS and practices, the book provides added insights and pointers on policy and trends. It is an important addition to critical debates on knowledge studies across fields.

This book is on the re-imagination of Indigenous Knowledge Systems (IKS) and practices in 21st century Africa. Framed from an anti-colonial perspective, the book critically interrogates epistemological erasures and injustices meted against African IKS and practices. It magnifies the different contexts where African IKS were and continue to be used effectively for collective and personal benefit. Beyond the legitimate frustration and disheartenment expressed by the contributors to this volume over the systematic colonial efforts to render inferior and delegitimate African systems of knowing and knowledge production, the book makes an important contribution to the quest to correct misconceptions and misrepresentations by Eurocentric thinkers and practitioners about African indigenous knowledges. The book makes an informed claim that the future and vibrancy of African indigenous knowledge and practices lie in how well scholars of knowledge studies and decoloniality in and on Africa are able to join hands in articulating, debating and fronting their vitality and relevance in varied real-life situations. More importantly, the book provides a re-invigorated overview and nuanced analyses of the important role and continued relevance of African IKS and practices in the understanding, interpreting and tackling of the social unfoldings of everyday life and dynamism. Without romanticising African IKS and practices, the book provides added insights and pointers on policy and trends. It is an important addition to critical debates on knowledge studies across fields.

This book analyses the role of religion during the COVID- 19 pandemic and vaccination rollout in Zimbabwe. Zimbabwe was listed by the World Health Organization (WHO) as one of thirteen African countries to have fully vaccinated more than 10% of its population against COVID- 19 by the end of September 2021, but the country fell far short of the government’s own target for achieving 60% inoculation by December 2020. This book analyses whether religion played a role in explaining why the government’s pro- vaccine stance did not translate into high vaccination rates. Drawing upon various religions, including African indigenous religions, Christianity and Islam, the book considers how faith actors demonstrated vaccine acceptance, resistance or hesitancy. Zimbabwe offers a particularly interesting and varied case for analysis, and the original research on display here will be an important contribution to wider debates on religion and COVID- 19. This book will be useful to academics, researchers and students studying religious studies, sociology, health and well- being, religion and development.

This book delves into the topical issue of the future of humanity and of being African in a world increasingly subjected to the power of technology and the dominance of a mercilessly self-absolved global elite. A slave is not only someone who is materially impoverished but also someone who is deprived of autonomy and sovereignty in the sense of being physically or virtually chained or shackled to human and nonhuman networks that negate the essence of the "I" or the "self". Discoursing the neologism slave 4.0 with the ongoing 21st century revolutions designed to create flat ontologies, this book argues that the world is witnessing not only the emergence of industry 4.0 but also the concomitant emergence of slave 4.0. Whereas historically, Africans were physically captured and transported across the Atlantic Ocean, minds of twenty-first century Africans are set to be nanotechnologically scanned, captured and transferred to the metaverse where they will neither own natural resources nor biologically reproduce. The book is handy for scholars in sociology, anthropology, political science, government studies, development studies, digital humanities, environmental studies, religious studies, theology, missiology, science and technology studies.

As media environments and communication practices evolve over time, so do theoretical concepts. This book analyzes some of the most well-known and fiercely discussed concepts of the digital age from a historical perspective, showing how many of them have pre-digital roots and how they have changed and still are constantly changing in the digital era. Written by leading authors in media and communication studies, the chapters historicize 16 concepts that have become central in the digital media literature, focusing on three main areas. The first part, Technologies and Connections, historicises concepts like network, media convergence, multimedia, interactivity and artificial intelligence. The second one is related to Agency and Politics and explores global governance, datafication, fake news, echo chambers, digital media activism. The last one, Users and Practices, is finally devoted to telepresence, digital loneliness, amateurism, user generated content, fandom and authenticity. The book aims to shed light on how concepts emerge and are co-shaped, circulated, used and reappropriated in different contexts. It argues for the need for a conceptual media and communication history that will reveal new developments without concealing continuities and it demonstrates how the analogue/digital dichotomy is often a misleading one.

In Designs for the Pluriverse Arturo Escobar presents a new vision of design theory and practice aimed at channeling design's world-making capacity toward ways of being and doing that are deeply attuned to justice and the Earth. Noting that most design—from consumer goods and digital technologies to built environments—currently serves capitalist ends, Escobar argues for the development of an “autonomous design” that eschews commercial and modernizing aims in favor of more collaborative and placed-based approaches. Such design attends to questions of environment, experience, and politics while focusing on the production of human experience based on the radical interdependence of all beings. Mapping autonomous design’s principles to the history of decolonial efforts of indigenous and Afro-descended people in Latin America, Escobar shows how refiguring current design practices could lead to the creation of more just and sustainable social orders.

This book showcases new research by emerging and established scholars on white workers and the white poor in Southern Africa. Rethinking White Societies in Southern Africa challenges the geographical and chronological limitations of existing scholarship by presenting case studies from Angola, Mozambique, South Africa, Zambia and Zimbabwe that track the fortunes of nonhegemonic whites during the era of white minority rule. Arguing against prevalent understandings of white society as uniformly wealthy or culturally homogeneous during this period, it demonstrates that social class remained a salient element throughout the twentieth century, how Southern Africa’s white societies were often divided and riven with tension and how the resulting social, political and economic complexities animated white minority regimes in the region. Addressing themes such as the class-based disruption of racial norms and practices, state surveillance and interventions – and their failures – towards nonhegemonic whites, and the opportunities and limitations of physical and social mobility, the book mounts a forceful argument for the regional consideration of white societies in this historical context. Centrally, it extends the path-breaking insights emanating from scholarship on racialized class identities from North America to the African context to argue that race and class cannot be considered independently in Southern Africa. This book will be of interest to scholars and students of southern African studies, African history, and the history of race.

Judith Butler follows Edward Said's late suggestion that through a consideration of Palestinian dispossession in relation to Jewish diasporic traditions a new ethos can be forged for a one-state solution. Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel's claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew. Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said's late proposals for a one-state solution within the ethos of binationalism. Butler's startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.