Relationality And Resilience In A Not So Relational World
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Relationality and Resilience in a Not So Relational World?
This book critically examines the relevance of the increasingly popular theories on relationality by interfacing those theories with the African [Shona] modes of engagement known as chivanhu [often erroneously narrowly translated as tradition]. In other words, the book takes seriously concerns by African scholars that much of the theories that have been applied in Africa do not speak to relevance and faithfulness to the continent. Situated in a recent Zimbabwean context marked by multiple crises producing multiple forms of violence and want, the book examines the relevance of relational ontologies and epistemologies to the everyday life modes of engagements by villagers in a selected district. The book unflinchingly surfaces the strengths and weaknesses of popular theories while at the same time underlining the exigencies of theorising from Africa using African data as the millstones. By meticulously and painstakingly unpacking pertinent issues, the book provides unparalleled intellectual grit for the contemporary and increasingly popular discourses on (de-)coloniality and resilience in relation to the African peoples and their [often deliberately contested] environments, past, present and future. In other words, the book loudly sounds the bells for the battles to decolonise and transform Africa on Africa’s own terms. This is a book that would be extremely useful to scholars, activists, theorists, policy makers and implementers as well as researchers interested not only in Africa’s future trajectory but also in the simultaneities of temporalities and worlds that were sadly overshadowed by colonial epistemologies and ontologies for the past centuries.
Decolonisation of Materialities or Materialisation of (Re-)Colonisation
Contemporary scholarly discourses about decolonising materialities are taking two noticeable trajectories, the first trajectory privileges establishing “connections”, “relationships” and “associations” between human beings and nature. The second trajectory privileges restoration, restitution, reparations for colonial dispossessions, lootings and disinheritance. While the first trajectory presupposes that colonialism was merely about “separation”, “alienation”, and “disconnections” between human beings and nature, the second trajectory stresses the colonialists’ dispossession, disinheritance and privations of Africans. Drawing on contemporary discourses about materialities in relation to semiotics, (non-)representationalism, rhetoric, ecocriticism, territorialisation, deterritorialisation and reterritorialisation, translation, animism, science and technology studies, this book teases out the intellectually rutted terrain of African materialities. It argues that in a world of increasing impoverishment, the significance of materialities cannot be overemphasised: more so for the continent of Africa where impoverishment “materialises” in the midst of resource opulence. The book is a pacesetter in no holds barred interrogation of African materialities.
Global Jurisprudential Apartheid in the Twenty-First Century
Author: Howard Tafara Chitimira
language: en
Publisher: Bloomsbury Publishing PLC
Release Date: 2021-09-27
In Global Jurisprudential Apartheid in the Twenty-First Century: Universalism and Particularism in International Law, the contributors argue that the world is witnessing the formation of a global jurisprudential apartheid despite the promotion of democracy, equality, human rights, and humanitarianism. Examining organisations such as international criminal courts, the World Trade Organisation, the United Nations Security Council, the International Monetary Fund, and the World Bank, the contributors unpack the challenges of global jurisprudential apartheid. In particular, they analyse the ways in which these organizations hold and contribute to the increasing inequalities between the Global North and the Global South. Ultimately, Global Jurisprudential Apartheid in the Twenty-First Century shows that globalisation is a variant of the apartheid era particularism and not universalism, working to advantage the Global North while disadvantaging the Global South under the pretense of humanitarianism.