Contemporary debates on decolonising knowledge production, inclusive of research on Africa, are crucial and challenge researchers to reflect on the legacies of colonial power relations that continue to permeate the production of knowledge about the continent, its peoples, and societies. Yet these are not new debates. Sixty years ago, Ghana’s first president and pan-Africanist leader, Dr Kwame Nkrumah, highlighted the importance of Africa-centred knowledge. Similarly, in the 1980s, Claude Ake advocated for endogenous knowledge production on Africa. But progress has been (...) slow at best, indicated by the enduring predominance of non-African writers on African issues within leading scholarly journals. Thus, we examine why decolonisation of knowledge production remains so necessary and what can be done within the context of scholarly research in the humanities and social sciences. These questions are addressed at two levels, one more practical and one more reflective . At both levels, issues of power inequalities and injustice are critical. At the practical level, the asymmetrical power relations between scholars in the Global North and South are highlighted. At a deeper level, the critiques of contemporary African authors are outlined, all contesting the ongoing coloniality and epistemic injustices that affect knowledge production on Africa, and calling for a more fundamental reorientation of ontological, epistemological, and methodological approaches in order to decolonise knowledge production. (shrink)

Fugue and chaos are used in their contemporary meaning. Elements of the fugue, albeit a ‎small number of universals, will be demonstrated in the area of visual and verbal colors. ‎Chaos dominates the internet, fashion, and everyday life. The visual and verbal colors are ‎differentiated and their communicative potential is indicated alongside the diachronic changes. The prototypes of colors are the interface between visual and verbal colors.‎.

Think tanks became key political and economic actors during the twentieth century, creating and occupying an intellectual and political position between academic institutions, the state, civil society, and public debate on organization and management. Think tanks are especially active in setting frames for what constitutes politically and socially acceptable ways of thinking about economic activity and the rights or obligations of corporations. Their operation and influence has been acknowledged and analysed in political science and policy analysis, but in organization and (...) management studies they are almost entirely ignored. In this paper, we review the existing literature on think tanks to develop an ethical–political framework based on a Gramsci’s account of state–civil society relations, referring to historical case materials relating to a significant Brazilian think tank, the Instituto de Pesquisas e Estudos Sociais. We show how the IPES was successful in bringing then-controversial neoliberal perspectives on management and organization into mainstream political debate, where they could be discussed and ultimately accepted as morally and intellectually legitimate. We note the importance of management education and business schools with respect to think tanks in the development of a hegemonic pro-capitalist interpretation of corporate responsibility, and suggest this is worth more investigation. We conclude by outlining how think tanks are central to civil society acceptance of pro-corporate ideologies, how they might be researched regarding the ethical implications of the work they do, and how our approach provides a foundation for this. (shrink)

This article examines the role of time as a methodological tool and pathological focus of clinical psychiatry and psychology in the first half of the 20th century. Contextualizing ‘psychopathologies of time’ developed by practitioners in Europe and North America with reference to the temporal theories implicit in Freudian psychoanalysis and Henri Bergson’s philosophy of durée, it illuminates how depression, schizophrenia, and other mental disorders such as obsessive-compulsive behaviours and aphasia were understood to be symptomatic of an altered or disturbed ‘time-sense’. (...) Drawing upon a model of temporal synthesis whereby in healthy individuals, a subjective temporal sense ( Ichzeit, durée, or personal lifetime) was perceived and understood in relation to objective time frameworks ( Weltzeit, clock-time, or quantitative time models like historical chronology), clinicians argued that mentally ill patients were unable to synthesize Ichzeit and Weltzeit, using variations in this disturbance to define specific pathological conditions. (shrink)

Although there are exceptions, most researchers on collective memory have neglected the idea that collective mnemonics involve embodied aspects and practices. And though the corpus of Collective Memory Studies (CMS) has helped us better understand how social groups relate to time, especially to the past, it has taken little notice of how embodied social actors collectively relate to time. In contrast, expanding upon the French School and the French sociological tradition, I argue for an approach that, on the one hand, (...) connects mental schemata to bodily schemata to social frameworks. And on the other hand, I speak of how embodied social actors collectively relate to common pasts and presents; and of how embodiment can thus provide a structure of possibilities for individuals and groups, as well as shared compasses and orientations that help people move toward certain futures while foreclosing others. (shrink)

As the prototype par excellence of Christian Orthodox ethics, the Divine Liturgy must constitute the prototype for Christian bioethics. According to St. Nicholas Cabasilas, the Divine Liturgy corresponds to the history of the economy of the Saviour and cultivates life in Christ, that is the way of life, the ethics that should characterize the life of a faithful Christian. The import of such an approach is significant for Orthodox Christian bioethics with regard to ethical questions that are connected both with (...) the beginning and the end of human life. In contrast to a way of thinking that, in order to answer the question about the beginning and the end of human life, tries to define moments in time in biological terms, Orthodox Christian ethics reveals man’s desire to himself define the content of the answer, and proposes instead God as the beginning and the end of man. (shrink)

City-dwellers who are threatened by the risk of natural or social disasters are in search of safer houses. Each attempt to satisfy their need for safety, however, turns into another version of the security problem; so much so that, escaping from risk itself turns into different risks. The film 10 to 11 focuses on the socio-spatial conflict between a stranger and his neighbours who are anxious about a possible earthquake risk in Istanbul. Mithat, the protagonist of the film, is a (...) stranger not only to place but essentially to time. He lives within time and understands place as an essential means loaded by temporal experiences and memories. This paper deals with the multiple dichotomies between time and memory, between risk and fear, between aesthetics and security, and between attachment and profit in the context of urban transformation. The stranger, who is analysed for the first time as a temporal being in this paper, is discussed using Zygmunt Bauman’s concepts of uncertainty and liquid modernity, Richard Sennett’s capitalism, Ulrich Beck’s risk society, Frank Furedi’s culture of fear, Stephen Bertman’s hurried culture, Elias Canetti’s death, Giorgio Agamben’s forgotten and gone, Svetlana Boym’s nostalgia, and Halbwachs, Assmann, Connerton, and Arendt’s memory, as well as around the temporal spaces of museums, bibliopoles, antique shops, and cemeteries. (shrink)