Against the epistemicide. : Itinerant curriculum theory and the reiteration of an epistemology of liberation

Echoing Ettore Scola metaphor “Bruti, Sporchi & Cativi”, this chapter challenges how hegemonic and specific (or so called) counter hegemonic curriculum platforms – so connected with Western Eurocentric Modernity – have been able to colonize the field without any prudency to “fabricate” and impose a classed, raced and gendered philosophy of praxis, as unique, that drives the field to an ideological surrealism and collective suicide. Such collective suicide framed by a theoretical timesharing unleashed by both dominant and specific counter dominant platforms that tenaciously controlled the circuits of cultural production grooms the field as a ghetto, flooded with rudeness, and miserable ambitions, a theoretical caliphate that wipes out any episteme beyond the Western Eurocentric Modern terrain, insolently droving to sewage of society the needs and desires of students, teachers and the community. Drawing from key decolonial thinkers, this chapter examines the way Western eugenic curriculum of modernity created an abyssal thinking in which ‘this side’ of the line is legitimate and ‘the other side’ has been produced as ‘non-existent’ (Sousa Santos B, Another knowledge is possible. Verso, London, 2007). The paper suggests the need to move a post-abyssal curriculum that challenges dominant and counter dominant traditions within ‘this side’ of the line, and respects ‘the other’ side of the line. The paper challenges curriculum studies to assume a non-abyssal position one that respects epistemological diversity. This requires an Itinerant Curriculum Theory (Paraskeva JM, Conflicts in curriculum theory: Challenging hegemonic epistemologies. Palgrave Macmillan, London, 2011), which is a commitment and a ruthless epistemological critique of every existing epistemology

Major Factors Affecting Incidence of Childhood Thyroid Cancer in Belarus after the Chernobyl Accident: Do Nitrates in Drinking Water Play a Role?

One of the major health consequences of the Chernobyl Nuclear Power Plant accident in 1986 was a dramatic increase in incidence of thyroid cancer among those who were aged less than 18 years at the time of the accident. This increase has been directly linked in several analytic epidemiological studies to iodine-131 (131I) thyroid doses received from the accident. However, there remains limited understanding of factors that modify the 131Irelated risk. Focusing on post-Chernobyl pediatric thyroid cancer in Belarus, we reviewed evidence of the effects of radiation, thyroid screening, and iodine deficiency on regional differences in incidence rates of thyroid cancer. We also reviewed current evidence on content of nitrate in groundwater and thyroid cancer risk drawing attention to high levels of nitrates in open well water in several contaminated regions of Belarus, i.e. Gomel and Brest, related to the usage of nitrogen fertilizers. In this hypothesis generating study, based on ecological data and biological plausibility, we suggest that nitrate pollution may modify the radiationrelated risk of thyroid cancer contributing to regional differences in rates of pediatric thyroid cancer in Belarus. Analytic epidemiological studies designed to evaluate joint effect of nitrate content in groundwater and radiation present a promising avenue of research and may provide useful insights into etiology of thyroid cancer

Retrieving Biko: a black consciousness critique of whiteness

There is an important history often neglected by genealogies of ‘critical whiteness studies’: Steve Biko's Black Consciousness critique of white liberalism. What would it mean to retrieve this criticism in the context of white anti-racism in the post-apartheid era? Said's (2003) contrapuntal method proves useful here as a juxtaposing device whereby the writings of a past figure can be critically harnessed, travelling across temporal and ideological boundaries to interrogate the present. Four interlinked modes of disingenuous white anti-racism can thus be identified: (1) a fetishistic preoccupation with disproving one's racism; (2) ostentatious forms of anti-racism that function as means of self-promotion, as paradoxical means of white self-love; (3) the consolidation and extension of agency through redemptive gestures of ‘heroic white anti-racism’; (4) ‘charitable anti-racism’ which fixes tolerance within a model of charity, as an act of generosity and that reiterates the status and role of an anti-racist benefactor