Sociology and postcolonialism: another 'missing' revolution?

Sociology is usually represented as having emerged alongside European modernity. The latter is frequently understood as sociology's special object with sociology itself a distinctively modern form of explanation. The period of sociology's disciplinary formation was also the heyday of European colonialism, yet the colonial relationship did not figure in the development of sociological understandings. While the recent emergence of postcolonialism appears to have initiated a reconsideration of understandings of modernity, with the development of theories of multiple modernities, I suggest that this engagement is more an attempt at recuperating the transformative aspect of postcolonialism than engaging with its critiques. In setting out the challenge of postcolonialism to dominant sociological accounts, I also address `missing feminist/queer revolutions', suggesting that by engaging with postcolonialism there is the potential to transform sociological understandings by opening up a dialogue beyond the simple pluralism of identity claims

Grass burning under our feet: Indigenous enterprise development in a political economy of whiteness

In this article we discuss some of our findings from two research projects that explore opportunities for Indigenous enterprise development in remote locations in Northern and Central Australia. Based on a series of focus groups and in-depth interviews with Indigenous community leaders, Traditional Owners, government officials, Land Council officials and other stakeholders, we discuss barriers to economic development faced by Indigenous communities in remote regions. We argue that many of these barriers are the material effects of discursive practices of ‘whiteness’ in the political economy. We discuss the relationships between institutions and Indigenous communities that constitute the Indigenous political economy and argue that these relationships are informed by discursive practices of whiteness and colonial-capitalist relations of power. We conclude by discussing the implications of our findings for management learning and public policy

The Middle Way: East Asian masters students’ perceptions of critical argumentation in U.K. universities.

The paper explores the learning experiences of East Asian masters students in dealing with Western academic norms of critical thinking in classroom debate and assignment writing. The research takes a cultural approach, and employs grounded theory and case study methodology, the aims being for students to explain their perceptions of their personal learning journeys. The data suggest that the majority of students interviewed rejected full academic acculturation into Western norms of argumentation. They instead opted for a ‘Middle Way’ that synergizes the traditional cultural academic values held by many East Asian students with those elements of Western academic norms that are perceived to be aligned with these. This is a relatively new area of research which represents a challenge for British lecturers and students

Do All Lives Have the Same Value? Support for International Military Interventions as a Function of Political System and Public Opinion of the Target States

This research examined the support for international military interventions as a function of the political system and the public opinion of the target country. In two experiments, we informed participants about a possible military intervention by the international community towards a sovereign country whose government planned to use military force against a secessionist region. They were then asked whether they would support this intervention whilst being reminded that it would cause civilian deaths. The democratic or nondemocratic political system of the target country was experimentally manipulated, and the population support for its belligerent government policy was either assessed (Experiment 1) or manipulated (Experiment 2). Results showed greater support for the intervention when the target country was nondemocratic, as compared to the democratic and the control conditions, but only when its population supported the belligerent government policy. Support for the external intervention was low when the target country was democratic, irrespective of national public opinion. These findings provide support for the democracy-as-value hypothesis applied to international military interventions, and suggest that civilian deaths (collateral damage) are more acceptable when nondemocratic populations support their government's belligerent policy

Discourses of antagonism and desire : marketing for international students in neighbourhood schools

This paper explores the consequences of these discourses for the ways that international students are identified and positioned within school communities. My argument is developed in four sections. The first describes my ongoing exploration into the impact of international student programmes in Australia. The second exemplifies my argument: exploring the day-to-day experiences of vice principals in two Victorian government state secondary schools as they market their schools, and examining the systemic and ontological discourses played out within those conversations. The third interrogates discourses of identity and difference, neo-liberalism and nave cosmopolitanism which I find shape teacher conversations about international student programmes. In the final section, I argue that the impact of the discourse formations implicit in teacher talk about international student programmes has been the objectification of international students and their ambivalent inclusion within the school community.<br /

Disenchanting secularism (or the cultivation of soul) as pedagogy in resistance to populist racism and colonial structures in the academy

This paper explores pedagogic strategies for resisting the racism of contemporary populism and age-old coloniality through challenging secularism in the academy, especially in social theory. Secularism sustains racism and imperialism in the contemporary academy and is inscribed, in part, through the norms of social theory. Post-secular social theory has been positioned by some as the decolonial answer, but often replicates the most problematic aspects of secularism. Whereas post-secularism affirms the previously denigrated side of the secular vs religious dualism, I am more interested in unworking those classificatory schemas, setting the critical thought of religious teachers in relation with ‘secular’ social and political theorists such that boundaries erode. The ambition in this is to resist the hierarchical orderings of knowledge that pit Islamic, indigenous, and feminised subjectivity as backwards, dangerous or intrinsically inferior to secular, Christian, rational knowledge. It is also to disenchant the secular Gods (progress, money, growth, health) and hold open space for critical play in relation to the transcendental - to create a permissive, legitimising, space for students’ spiritual dimension, conocimiento, or the cultivation of soul. The paper draws theoretical inspiration from Gloria Anzaldúa, Gayatri Chakravorty Spivak, and Sylvia Wynter. It also draws on a practical experiment in disenchanting secularism through teaching an undergraduate module in social theory called Capitalism and Religion

RE: pedagogy – after neutrality

Within the UK and in many parts of the world, official accounts of what it is to make sense of religion are framed within a rhetorics of neutrality in which such study is premised upon the possibility of dispassionate engagement and analysis. This paper, which is largely theoretical in scope, explores both the affordances and the costs of such an approach which has become ‘black boxed’ on account of the work that it achieves. A series of new orientations within the academy that are broadly associated with post-structuralist philosophies, feminist and post-colonial studies, together with insights from Science and Technology Studies, question the plausibility of these claims for neutrality whilst in turn raising a series of new questions and priorities. It therefore becomes necessary to re-think and re-frame what it is to make sense of religious and cultural difference after neutrality. The gathering and co-ordination of new planes of sense-making that are responsive to an emergent series of epistemological, ontological, and ethical orientations are considered. Some of the distinctive pedagogical implications of such an approach that engages material practice, difference and uncertainty are then entertained