Decolonial identities in the leadership coaching space: against neoliberal leader identity regulation.

The study uses the decolonial lens to disrupt the contentious dominance of whiteness in leadership development, not to mention in coaching, in management and organization studies (MOS). It contributes insights into how a decolonizing coaching space enables and guides a coachee to reflect and rethink the navigation of the realities of her decolonial identity. The decolonial identity encapsulates the authentic self and the neoliberal identity is the plastic self in a neoliberal university context. Universities' pervasive and normalized neoliberal discourse has become a "paradigm"-the overarching worldview through which universities' visions, missions, strategic objectives, and values are constructed. For academics to thrive in their performance and "walk on water" in achieving performance targets, they ought to embrace being academic capitalists, which shapes idealized neoliberal identities-conforming identities, complicit in undermining social, economic, and epistemic justice. Qualitative research methods were utilized to conduct a reflexive study, and data collected from the reflections and reflexive dialogues in leadership development coaching sessions and journals were thematically analyzed. The study reveals that the coach and coachee's shared decolonial identity offered counter-narratives that unmask the dominant great "white" man leadership in organizations. It also illuminates insights into the significance of black feminist pedagogy in the coaching process to honor the coachee's decolonial identity and rich cultural experiences. It enabled her to explore them critically and derive meanings from developing decolonizing, critically conscious leadership strategies for emerging transformation challenges. Meaningful dialogue dimensions emerged, which served as lenses that steered a decolonial approach in supporting the coachee to reflect and rethink the leadership performance vision, strategic objectives, action plans, implementation, and monitoring.

Research in Latin America from a decolonial perspective: Challenges of producing socially situated knowledge.

The developmental science literature predominantly originates from WEIRD (Western, Educated, Industrialized, Rich, and Democratic) countries. This bias perpetuates colonial power imbalances and marginalizes non-WEIRD societies' knowledge. This special issue addresses this gap by focusing on Latin America, emphasizing the region's diverse socioeconomic, cultural, and political contexts. This commentary contextualizes research in Latin America, and then presents and discusses the articles. Finally, it presents some of the challenges researchers in Latin America face.

Towards a decolonial developmental science: Adolescent development in the Majority World taking center stage.

While aspiring to be a diverse and global science, developmental science continues to be dominated by EuroAmerican epistemologies, researchers, and communities in its published scholarship. Adolescents in communities across Africa, Asia, the Middle East, and Latin America comprise 85% of the world's adolescent population, and yet their experiences and perspectives are marginalized in our science. Adolescents in the Majority World live in highly diverse social, cultural, political, economic, educational and healthcare contexts that contribute to their development, and we have much to learn from their experiences. This article situates the marginalization of the global majority within coloniality embedded in developmental science. The article describes the impetus for this special issue Towards a decolonial developmental science and the process of putting it together, along with providing an overview of the 18 articles in this collection that push us towards decoloniality. The special issue serves as a call to transform developmental science to be decolonial by empowering adolescent development in Majority World communities to take center stage. Adolescent development research from Majority World communities has the potential to challenge the knowledge base generated from Minority World samples, contributing to a science that is comprehensive, inclusive, and can inform prevention and intervention efforts to support the well-being of adolescents globally.

Toward decolonial community psychologies from Abya Yala.

The epistemologies generated from colonized spaces such as Latin America and the Caribbean have been excluded from the dominant Euro- and US-centric discourses of community psychology. Modern science is compartmentalized into disciplines forming silos and boundaries among them. Historically, psychology has been authored by European or North American White men, claiming superior expertise as detached researchers who study, analyze, interpret, and represent the inferior objects of study. Therefore, we should ask: what type of knowledges does psychology generate, with whom, and for what? Our praxis constitutes a political act which should question and challenge coloniality. In Latin America and the Caribbean, we became increasingly aware of the importance of generating knowledges about the communal (lo común) based on the experiences of Indigenous people in the Americas. Epistemologies from Abya Yala delink from the hegemonic, US-Eurocentric paradigms and address the structural violence of the neoliberal system. To co-create an inclusive and pluriversal discipline of psychology, we need to disrupt the linguistic colonization executed by the imposition of the English language legitimized as universal. We ought to convey the many examples of epistemologies and praxes from Abya Yala that contribute to the co-construction of decolonial psychologies emerging from their own localities and cultures. We propose counterepistemologies that disrupt a monocultural, monolingustic, universal, and hegemonic epistemology. This paper reviews selected decolonial contributions from Abya Yala and sketches pathways toward the making of decolonial community psychologies anchored in pluriversal ecologies of knowledges.

To(o) Queer the Analyst: Lesbiana, Junguiana and Sudamericana. Towards Woven Onto-Epistemologies.

This is a two-part paper: in the first one, a personal story serves as a conceptual prism through which I address the issue of how a queer analyst can be a problem for analytical psychology; in the second, I present some readings and images-mostly from decolonial feminisms-that have been of interest to me lately in my path to queer Jungian psychology, that is, to de-essentialize and de-individualize its theory and practice. By borrowing (and altering) the title from Gloria Anzaldúa's (1991/2009a) essay "To(o) queer the writer", this paper explores some themes she has elaborated there on solidarity, theorization and ways of writing and reading from othered points of view. In dialogue with Donna Haraway's (2016) Staying with the Trouble and Ursula K. Le Guin's (1989/2000) The Carrier Bag Theory of Fiction, together with the imagery of bags, weaving and string figures game, this paper aims to explore the potential of what I have called "woven onto-epistemologies". By imagining and developing this new condition of knowledge, other stories and theories in analytical psychology may have an opportunity to be told.

Cet essai est composé de deux parties : dans la première, une histoire personnelle sert de prisme conceptuel à travers lequel j'aborde la question de savoir comment un analyste queer peut être un problème pour la psychologie analytique ; dans la seconde, je présente quelques lectures et images ­ principalement issues des féminismes décoloniaux ­ auxquelles je me suis intéressée ces derniers temps, afin de rendre la psychologie jungienne plus queer, c'est­à­dire désessentialiser et désindividualiser cette théorie et cette pratique. En empruntant (et en modifiant) le titre de l'essai de Gloria Anzaldúa « To(o) queer the writer ¼, cet article explore certains thèmes qu'elle y a développés sur la solidarité, la théorisation et les manières d'écrire et de lire à partir du point de vue d'autrui. En dialoguant avec Staying with the Trouble de Donna Haraway et Carrier Bag of Fiction d'Ursula K. Le Guin, ainsi qu'avec l'imagerie des sacs, du tissage et du jeu avec des figurines en ficelle, cet article vise à explorer le potentiel de ce que j'ai appelé les onto­épistémologies tissées. En imaginant et en développant cette nouvelle condition de la connaissance, d'autres histoires et théories de la psychologie analytique auront peut­être l'occasion d'être racontées.

Este ensayo consta de dos partes: en la primera, una historia personal sirve como prisma conceptual a través del cual abordo la cuestión de cómo una analista 'queer' puede ser un problema para la psicología analítica; en la segunda, presento algunas lecturas e imágenes ­principalmente de los feminismos decoloniales­ que me han interesado últimamente, con el fin de 'queerizar' la psicología junguiana, es decir, des­esencializar y des­individualizar esta teoría y práctica. Tomando prestado (y alterando) el título del ensayo de Gloria Anzaldúa "To(o) queer the writer", este artículo explora algunos temas allí elaborados acerca de la solidaridad, la teorización y las formas de escribir y leer desde otros puntos de vista. En diálogo con 'Staying with the Trouble' de Donna Haraway y 'Carrier Bag of Fiction' de Ursula K. Le Guin, junto con las imágenes de bolsas, tejidos y juegos de cuerdas, este artículo busca explorar el potencial de lo que he denominado onto­epistemologías tejidas. Imaginando y desarrollando esta nueva condición para el conocimiento, otras historias y teorías en psicología analítica pueden tener la oportunidad de ser contadas.

Forcing a square into a circle: why South Africa's draft revised material transfer agreement is not fit for purpose.

The South African National Health Research Ethics Council (NHREC) recently released a final draft revision of the standard material transfer agreement (MTA) that was promulgated into law in 2018. This new draft MTA raises pertinent questions about the NHREC's mandate, the way in which the draft MTA deals with data and with human biological material, and its avoidance of the concept of ownership. After South Africa's data protection legislation, the Protection of Personal Information Act (POPIA), became operational in mid 2021, the legal landscape changed and it is doubtful that the NHREC has a residual mandate to govern personal information in health research. Furthermore, data is dealt with in a superficial, throw-away fashion in the draft MTA. The position with human biological material is not substantially better, as the draft MTA fails to recognise that human biological material can contain pathogens, which has important legal and ethical ramifications that are not sufficiently addressed. A central problem with the draft MTA is its use of the term 'steward', and avoidance of the legal concept of 'ownership'. This is not only misaligned with the South African legal framework, but also fails to consider the ethical case for recognising ownership. Finally, a call to embrace decolonial thinking in health research underscores the importance of recognising ownership in order to foster the growth of the local bio-economy. Key recommendations to reshape the draft MTA include: Making use of the eventual revised MTA optional, and allowing it to evolve with input from scientific and legal communities; regulating the transfer of associated data in a separate data transfer agreement that can be incorporated by reference in the MTA; enhancing guidance on liability and risk management in respect of human biological material that contains pathogens; and, finally, adopting a decolonial approach in health research governance, which requires recognising the ownership rights of South African research institutions.

Technological Encounters in a Knowledge Economy: An Epistemic X-Ray.

Climate emergency is a planetary health and systems science challenge because human health, nonhuman animal health, and the health of the planetary ecosystems are coproduced and interdependent. Yet, we live in a time when climate emergency is tackled by platitudes and weak reforms instead of structural and systems changes, and with tools of the very same systems and metanarratives, for example, infinite growth at all costs, that are causing climate change in the first place. Seeking solutions to problems from within the knowledge frames and metanarratives that are causing the problems reproduces the same problems across time and geographies. This article examines and underlines the importance of an epistemological gaze on knowledge economy, an epistemological X-ray, as another solution in the toolbox of decolonial and other social justice struggles in an era of climate emergency. Epistemology questions and excavates the metanarratives embedded in knowledge forms that are popular, dominant, and hegemonic as well as knowledges that are silent, omitted, or erased. In this sense, epistemology does not take the "archives" of data and knowledge for granted but asks questions such as who, when, how, and with what and whose funding the archive was built, and what is included and left out? Epistemological choices made by innovators, funders, and knowledge actors often remain opaque in knowledge economies. Epistemology research is crucial for science and innovations to be responsive to planetary society and climate emergency and mindful of the social, political, neocolonial, and historical contexts of science and technology in the 21st century.

Can digital health democratize health care?

Much has been said about the potential of digital health technologies for democratizing health care. But how exactly is democratization with digital health technologies conceptualized and what does it involve? We investigate debates on the democratization of health care with digital health and identify that democratization is being envisioned as a matter of access to health information, health care, and patient empowerment. However, taking a closer look at the growing pool of empirical data on digital health, we argue that these technologies come short of materializing these goals, given the unequal health outcomes they facilitate. Building on this evidence, we argue that not only debates on democratization need to be connected to concerns of social determinants of health but also debates on the impact of digital health need to go far beyond democratization and engage with concerns of health justice.

The role of sovereignty in Indigenous community-based health interventions: A qualitative metasynthesis.

Indigenous peoples around the world suffer from health disparities attributed to a plethora of risk factors and social determinants of health stemming from colonialism and systemic oppression. Community-based health interventions have been identified as a means for addressing and reducing Indigenous health disparities by allowing for Indigenous sovereignty to be respected and centered. However, sovereignty relating to Indigenous health and well-being is underresearched. The present article explores the role of sovereignty in Indigenous community-based health interventions. A qualitative metasynthesis was conducted among 14 primary research studies co-authored by Indigenous people describing and evaluating Indigenous community-based health interventions. Five conceptual themes emerged as aspects of sovereignty which benefit Indigenous health and well-being outcomes: integration of culture; relocation of knowledge; connectedness; self-actualization; and stewardship. Implications are discussed, with the goal of creating a decolonial framework rooted in Indigenous epistemologies and perspectives for how sovereignty impacts Indigenous health, as well as strengthening a clear need for further research on and praxis of sovereignty in Indigenous healthcare.

Beyond the Modernist Project: A Decolonial Turn in the History of Psychology.

In this article, the authors argue for a decolonial history of psychology that will assist in the creation of psychologies (and their histories) that are true to place and time. We briefly place contemporary history of psychology as being of service to hegemonic psychology, which has continued to enforce a coloniality of being, knowing, and doing. We outline some of its limitations in regard to individualism, neoliberalism, and the ideologies of the market. In contrast, we articulate a way to begin to reconceptualize a psychology and its history that may serve to honor and respect multiple ways of knowing and being. We offer examples of emergent approaches that are being created that are non-dualistic, non-WEIRD, and focused on lived experiences in particular places and settings. The authors are mindful of the limitations of offering superabundant examples of each point due to the length constraints that accompanied the invitation to submit this manuscript. We encourage interested readers to explore the references for additional nuances and examples of the main points.

Taking Political Determinants of Planetary Health Seriously: Expanding from P4 to P5 Medicine.

Predictive, Personalized, Preventive, and Participatory (P4) Medicine is embedded in the precision medicine conceptual framework to achieve the overarching goal of "the right drug, for the right patient, at the right dose, and at the right time." Science cultures and political determinants of health have normative and instrumental impacts on P4 medicine. Yet, since the age of Enlightenment in the 17th century, science and economics have been disarticulated from politics along the lines of classical liberalism, and with an ahistorical approach that continues into the 21st century. The consequence of this liberal disarticulation is that science is falsely and narrowly understood as an invariably technocratic and objective field. In the aftermath of the Covid-19 pandemic, it is clearer that political determinants of health are the causes-of-causes for disease and health. I propose that we need P5 medicine with a fifth P, political determinants of planetary health. The new "P" can engage not only with instrumental aspects of P4 medicine research and clinical implementation but also with the structural factors that are an integral part of the politics of the P4 medicine. For example, the living legacies of colonialism contribute to the unequal relationships in trade, labor, provision, and production of materials among nation-states and between the Global South and the Global North and shape the class struggles in contemporary society, science, and medicine. A decolonial politics of care in which the political determinants of planetary health are taken seriously is therefore crucial and relevant to building a robust, ethical, responsible, and just P5 medicine in the 21st century.

Psicología Social Comunitaria Latinoamericana: tradiciones críticas y epistemes emergentes / Psicologia social comunitária latino-americana: tradições críticas e epistemes emergentes / Latin American Community Social Psychology: critical traditions and emerging epistemes / Psychologie sociale communautaire latino-américaine : traditions critiques et épistémès émergents

Resumen Este texto discute sobre la psicología social latinoamericana -originariamente conectada con tradiciones críticas de acción social (educación popular, ciencias sociales militantes, filosofía de la liberación)- y la recepción en dicho espacio de paradigmas emergentes vinculados al giro decolonial, las epistemologías del Sur y otras tendencias autonomistas y subalternistas para pensar los procesos de transformación social. Se revisa como dichos movimientos estarían desordenando y revitalizando una disciplina que, en su expresión hegemónica, se encontraba adormecida y cooptada por la institucionalización burocrática y la producción teórica neoliberal para leer e intervenir en el campo social. Para ello, se sitúa el desarrollo histórico de la disciplina en el clima teórico de tres momentos relevantes en la configuración del campo social. Se concluye con algunas observaciones sobre las posibilidades que asoman para pensar lo social-comunitario a la luz de estas epistemes emergentes, pero también algunos problemas/limitaciones a tener en consideración.

Resumo Discute-se a psicologia social comunitária latino-americana - originalmente ligada às tradições críticas da ação social no continente (educação popular, ciências sociais militantes, filosofia da libertação) - e sua recepção nesse espaço de paradigmas emergentes vinculados à virada decolonial, às epistemologias do Sul e suas tendências autonomistas e subalternistas para pensar os processos de transformação social. Revisa como esses movimentos estariam desordenando e revitalizando uma disciplina que, em sua expressão hegemônica, foi cooptada pela institucionalização burocrática e pela produção teórica neoliberal para ler e intervir no campo social. Pelo exposto, o desenvolvimento histórico da disciplina situa-se no clima teórico de três momentos relevantes na configuração do campo social. Conclui com algumas observações sobre as possibilidades que surgem para pensar o social-comunidade à luz dessas epistemes emergentes, mas também sobre problemas/limitações a serem considerados.

Abstract We discuss Latin American Community-Social Psychology - originally connected with critical traditions of social action (popular education, militant social sciences, philosophy of liberation) - and its reception of emerging paradigms linked to the decolonial turn, the epistemologies of the South, and its autonomist and subalternist tendencies to think about the processes of social transformation. We review how these movements would disorder and revitalize a discipline that, in its hegemonic expression, laid dormant and co-opted by bureaucratic institutionalization and neoliberal theoretical production to read and intervene in the social field. For this, we place the historical development of the discipline in the theoretical climate of three relevant moments in the configuration of the social field. We conclude with some observations on the possibilities that seem to think about the social-community in light of these emerging epistemes but also some problems/limitations worthy of consideration.

Resumé Nous discutons de la psychologie sociale communautaire latino-américaine - à l'origine liée aux traditions critiques de l'action sociale (éducation populaire, sciences sociales militantes, philosophie de la libération) - et sa réception dans ledit espace de paradigmes émergents liés au tournant décolonial, aux épistémologies du Sud et ses tendances autonomistes et subalternistes à penser les processus de transformation sociale. Il examine comment ces mouvements perturberaient et revitaliseraient une discipline qui, dans son expression hégémonique, était cooptée par l'institutionnalisation bureaucratique et la production théorique néolibérale pour lire et intervenir dans le champ social. Considérant le précédent, le développement historique de la discipline se situe dans le climat théorique de trois moments pertinents dans la configuration du champ social. Nous concluons par quelques observations sur les possibilités qui apparaissent de penser la social-communauté à la lumière de ces épistémès émergentes, mais aussi sur quelques problèmes/limites à prendre en considération.

Islam's weight in global history: A response to Sidaway.

In this commentary, we discuss three major themes that Sidaway raises in his article, 'Beyond the Decolonial: Critical Muslim Geographies': the problem of Muslims as 'others'; the fraught role of religion as a universal category; and Muslim geographies as perceived in area studies and global history. Along these lines, we argue that Sidaway makes a number of important interventions aimed at changing the social science focus on Muslims in the West, highlighting the importance of Islamic concepts, and dislocating spaces of Islam from predefined geographical areas. After a critical discussion of the specific approaches presented in the article, we follow up on Sidaway's encouragement to think beyond the decolonial. We see this as an invitation to formulate our own vision of a new global history of Islam that takes into account traces of the influence of Muslims and of Islam more broadly speaking from Indigenous Australia to China to the Americas, and from everyday culture in Europe to extinct empires in Iberia, Sicily, and the Balkans. From this perspective, we argue, a more serious engagement with the multitude of global Islamic influences beyond Muslim communities might turn into a powerful force of decolonization.

A Questão da Identidade: Uma Articulação entre Psicanálise e Estudos Decoloniais / The Issue of Identity: An Articulation Between Psychoanalysis and Decolonial Studies / El Tema de la Identidad: Una Articulación entre Psicoanálisis y Estudios Decoloniales

A identidade é um tema de grande relevância política e social na atualidade, seja quando tratamos de movimentos minoritários que buscam reconhecimento e direitos, seja pelo crescimento de movimentos reacionários que se fundam em identidades que excluem a diferença e promovem comportamentos sociais hostis a sujeitos alterizados. No campo psicanalítico, por vezes, se trata a questão identitária como alheia às nossas discussões, utilizando-se o argumento de que trabalhamos com identificações em vez de identidades e encerrando-se, apressadamente, o debate. Com este artigo, pretendemos afirmar a importância do tema da identidade para a psicanálise e discutir, junto aos estudos decoloniais, maneiras de pensar a questão que levem em conta os seus aspectos problemáticos e, ao mesmo tempo, coloquem em evidência modos de relação com as identidades que se direcionam para a relacionalidade e para o enfrentamento dos mecanismos de dominação do mundo contemporâneo. Buscamos, para tanto, tocar nas especificidades dos processos identitários nos contextos marcados pelos efeitos da colonialidade do poder e investigar como as obras freudiana e lacaniana podem fornecer caminhos para pensar a identidade de acordo com o direcionamento proposto por este estudo.

Identity is a highly relevant political and social theme in contemporary times, whether we are discussing minority movements seeking recognition and rights, or the growth of reactionary movements that are founded on identities that exclude difference and promote social behaviors hostile to marginalized subjects. In the psychoanalytic field, the issue of identity is sometimes treated as irrelevant to our discussions, using the argument that we work with identifications instead of identities and hastily ending the debate. With this article, we intend to assert the importance of the theme of identity for psychoanalysis and discuss, together with decolonial studies, ways of thinking about the issue that take into account its problematic aspects while highlighting modes of relationship with identities that are directed towards relationality and confronting the mechanisms of domination in the contemporary world. To this end, we aim to touch on the specificities of identity processes in contexts marked by the effects of the coloniality of power and to investigate how the works of Freud and Lacan can provide pathways for thinking about identity in accordance with the direction proposed by this study.

La identidad es un tema de gran relevancia política y social en la actualidad, ya sea cuando tratamos de movimientos minoritarios que buscan reconocimiento y derechos, o por el crecimiento de movimientos reaccionarios que se basan en identidades que excluyen la diferencia y promueven comportamientos sociales hostiles hacia sujetos alterizados. En el campo psicoanalítico, a veces se trata la cuestión de la identidad como ajena a nuestras discusiones, utilizando el argumento de que trabajamos con identificaciones en lugar de identidades y cerrando el debate precipitadamente. Con este artículo, pretendemos afirmar la importancia del tema de la identidad para el psicoanálisis y discutir, junto con los estudios decoloniales, maneras de pensar la cuestión que tengan en cuenta sus aspectos problemáticos y, al mismo tiempo, pongan en evidencia modos de relación con las identidades que se dirigen hacia la relacionalidad y hacia el enfrentamiento de los mecanismos de dominación del mundo contemporáneo. Buscamos abordar las especificidades de los procesos identitarios en los contextos marcados por los efectos de la colonialidad del poder e investigar cómo las obras freudiana y lacaniana pueden proporcionar caminos para pensar la identidad de acuerdo con la orientación propuesta por este estudio.

Social entrepreneurship in sport: a peripheral country perspective.

For the past decade, scholars have been working towards developing a robust theory of social entrepreneurship in sport (SES). However, SES theory remains void of peripheral country perspectives and thus perpetuates the Eurocentric views of entrepreneurship. This paper used a decolonial feminist lens and Whittemore and Knafl's methodology to conduct an integrated review of SES literature written in or about a peripheral country context. The review examined how scholarship from and about this context had considered geographical and culturally specific perspectives in the development of SES theory. A total of n = 1971 papers were retrieved, with only n = 12 providing relevant peripheral country context. This scarcity of literature indicates that the current theory of SES lacks peripheral country perspectives. Many papers in this review (n = 5) are written by authors in or from a peripheral country. Their contributions to SES literature revealed the decolonial feminist approaches that centralize alternative perspectives and added plurality to the definition of SES. The findings revealed the nuanced theoretical approaches to SES and highlighted the gaps in this context. The review shows how, despite the rise in social enterprises that focus on gender equity and the economic inclusion of women, gendered studies were still very scarce.

'¡Eso no se dice'!: Exploring the value of communication distortions in participatory planning.

Plans and policies rely on knowledge about communities that is often made by actors outside of the community. Exclusion from the creation of knowledge is a function of exclusion from power. Marxists, feminist, decolonial and postmodernist theorists have documented how the knowledge of some subjects is disqualified based on their gender, race, socio-economic position or a range of other constructed differences. Often, several of these constructions intersect in one person's life, compounding their exclusion in ways that are both relational and structural (Crenshaw, 2017). Participatory planning approaches bring members of the community into contact with planning authorities in an effort to include their voices and interests in official plans. Essential to meaningful engagement in such a process is the participant's ability to turn their ideas into change through the exercise of their agency. When that potential for transformation is missing, participation is tokenistic at best and dangerous at worst (Cooke and Kothari, 2001, Hickey and Mohan, 2004; Forester, 2020). When planners ask people whose agency is restricted by institutional and cultural forms of subjugation to talk about issues that adversely impact them, but over which they have little control, we can create exposures to internal and external risks that we are ill-equipped to mitigate. How can planners work towards social transformation without shifting the burden of speaking truth to power onto community members? One of the ways in which power and knowledge are related is through the complicated process of communication. Reflecting on power and communication in planning practice, this paper contemplates the question: when working with communities that have been historically excluded from the creation of knowledge about themselves, should planners strive for undistorted communication or should the distortion in communication be analysed for what it can tell us about agency and power, and opportunities for resistance and transformation?

Beyond sexual deviance: Elevating the expansive intimacies of Chicana lesbian life in Chicana Lesbians: The Girls Our Mothers Warned Us About.

In this article, I expand popular readings of Chicana lesbianism focused on sexuality by tending more deeply to the affective terrains of love and kinship represented in the 1991 anthology Chicana Lesbians: The Girls Our Mothers Warned Us About edited by Carla Trujillo. Countering the (il)logics of white supremacy and Chicano nationalism which reduce Chicana lesbians to symbols of sexual deviance, I argue that Chicana Lesbians embodies an expansive matrix of intimacies that reconstruct the Chicana lesbian figure from a one-dimensional symbol of sexual deviance to a multi-faceted figure who redefines what it means to love one's people and culture beyond colonial paradigms that privilege heterosexuality. Drawing upon theories of decolonial love and queer asexuality, I examine the expansive inner lives and intimacies of Chicana lesbians to construct a more thorough portrait of how we love and relate to each other. While many studies foreground the sexual lives and politics of Chicana lesbians as subversive to the heteronormative status quo, I elevate the equally powerful forces of love and kinship in our struggle to transform the legacies of colonialism and Chicano nationalism.

Notes on growing love: Cherríe Moraga's "If," a world-making incantation conjuring collective consciousness through Chicana lesbian po(i)esis.

This essay introduces the embodied ceremonial practices of deep presence and sustained attentiveness as Chicana lesbian poetic devices that shape-shift Chicana lesbian subjectivities, socialities, and simultaneously the violence of colonial capitalist racial heteropatriarchies. My reading of the poem "If" in Carla Trujillo's rendering of Chicana lesbian desire in Chicana Lesbians: The Girls Our Mothers Warned Us About, delves into the shape-shifting and time-bending potentiation at the heart of Chicana lesbian poetics. Cherríe Moraga's "If" generously offers a map that stalls time with the magnificence of sustained attentiveness. The poet's observations entice the reader with a depth of presence that illuminate the subject, casting life-sustaining reimagined meanings onto otherwise commodified individuated bodies. Moraga's "If" refracts the meaning of loss, ghostly pasts, and unimaginable futures through embodiment, imbuing a vivid and deep presence capable of casting spells on futures yet to come. The poem posits total immersion in being-ecstasis, that blooms with the transformational potential of the ecstatic. This essay reads the poem "If" in the context of Moraga's oeuvre as ceremonial world-making incantation conjuring collective consciousness through Chicana lesbian po(i)esis.

Anticolonial thought, the sociological imagination, and social science: A reply to critics.

This essay responds to commentaries (this issue) on Go's "Thinking Against Empire: Anticolonial Thought as Social Theory" (this issue). The essay addressed shared concerns and underlying themes of the commentaries, most of which pivot around the problem of the anticolonial and the status of disciplinary sociology as a knowledge project. Is there a need for sociology to incorporate anticolonial thought? How does anticolonial thought as social theory differ from other epistemic projects? Is the distinction between sociology's imperial episteme and anticolonial thought fruitful or obfuscating? And what are the possibilities and limits of a social science informed by anticolonial thought? Ultimately, the essay maintains that anticolonial thought offers a powerful sociological imagination that can be fruitfully tethered to a project of realist social science. It also maintains that realist social science can be emancipatory; provided that it is reoriented by anticolonial thought.

Response to Commentaries on "From the War on Terror to the Moral Crusade Against Female Genital Mutilation: Anti-Muslim Racism and Femonationalism in the United States".

The author responds to three commentaries on her essay "From the War on Terror to the Moral Crusade Against Female Genital Mutilation: Anti-Muslim Racism and Femonationalism in the United States," published in this symposium. The response addresses three main arguments, namely, the need for a specific ban on female genital mutilation (FGM), the multiplicity of actors involved in the anti-FGM movement, and the problematic way in which words and numbers are used in the public sphere to depict FGM. The author concludes with a call to decolonize the anti-FGM debate and to reflect critically on the political context in which anti-FGM legislation takes place.