This article documents our collaborative ongoing struggle to disrupt the reproduction of the coloniality of knowledge in the teaching of Gender Studies. We document how our decolonial feminist activism is actualised in our pedagogy, which is guided by feminist interpretations of ‘wonder’ (Irigaray, 1999; Ahmed, 2004; hooks, 2010) read alongside decolonial theory, including that of Ramón Grosfoguel, Walter D. Mignolo and María Lugones. Using notions of wonder as pedagogy, we attempt to create spaces in our classrooms where critical self-reflection and (...) critical intellectual and embodied engagement can emerge. Our attempts to create these spaces include multiple aspects or threads that, when woven together, might enable other ways of knowing-being-doing that works towards disrupting feminist complicity with coloniality in the Australian context. (shrink)

Although there is now a substantial body of literature exploring the effects of language diversity in international management contexts, little attention has been paid to the ethical dimensions of language diversity at work. This conceptual paper draws on the concept of epistemic injustice in order to explore how language, and in particular corporate language policies, may act as a source of epistemic injustice within the workplace. It demonstrates how language competence affects credibility judgements about a speaker, and also considers how (...) corporate language policies can create situations of hermeneutic injustice, in which marginalised groups are denied the vocabularies to understand their own experiences. Finally, ways in which such epistemic harms can be reduced are discussed, and the possibilities for management education to create epistemically responsible managers are highlighted. (shrink)

The rhetoric of decolonising feminism has been increasingly connected to reformism rather than a radical intervention. Problematising the idea of finality in the calls to decolonise, I suggest that decolonial feminism should be understood as an experiment, a risky, unfinished project rather than a fixed location, and I argue that it should be based on a more radicalised notion of what María Lugones calls ‘learning from other resisters’. I draw on my experience working with feminists across the vast and diverse (...) Indonesian nusantara and reflect on Lugones’s concept of ‘other resisters’ in her essay ‘Toward a decolonial feminism’. Learning from feminists from places such as Nusa Tenggara and West Papua who challenge the singular imagination of the Global South, I advocate shifting the debate away from Euro-American academia as the locus of knowledge production by centring other resisters on the path towards decolonial feminism. I propose three aspects in learning from other resisters: actively engaging in the process of creating feminist linkages, acknowledging borders and friction within the Global South and interrogating the notion of resistance. (shrink)

Philosophers have long endeavored to support politically relevant efforts, including institutional and legal reforms, insurrectionist uprisings, anticolonial independence struggles, cultural movements, and anti‐violence work. While some debates have emerged regarding normative questions of whether or how philosophers should be activists, this chapter focuses more directly on the manner in which philosophical authors have supported, engaged in, or examined forms of political participation that seek to end forms of oppression such as racism, sexism, colonialism, and systemic poverty. It distinguishes between philosophers (...) who are writing about or in support of forms of political activism and social movements. The chapter explores specific activists and movements that have become relevant within academic philosophy. It examines philosophers who have engaged in direct political action while working within academic philosophy. (shrink)