We Are Not GIL

Cultural practices and events are an occasion to reflect on the space they come to occupy and inhabit\u2014even if temporarily. As it is often the case in Rome, the architecture becomes an overwhelming element to deal with. This year the new location granted by the Region to the performative art festival Short Theatre was the rationalist building of the ExGil\u2014literally former Fascist Youth. After its restoration and reopening the space was renamed as WeGil by the Regione Lazio administration, and is currently used as polyvalent cultural space and venue for exhibitions, arts and culture. Luigi Moretti\u2019s building was inaugurated in 1937, as the space for the fascist organization Giovent\uf9 Italiana del Littorio, and used as such until the end of WWII. This cohabitation couldn\u2019t but trigger a reflection about the building itself and the city at large, their symbols and history. The artistic production of today has the power\u2014and duty\u2014of reshaping and resignifying the matter of collective memory, through its contemporary theories, influences and gestures. Indeed, the considerations that came about necessarily tackled the colonial fascist past of Italian history and geography inasmuch as their tendency to remain incomplete, often laboriously countered by feminist decolonial artistic and educational practices. This issue unfolds through their collective intervention (We) are not Gil, Ilenia Caleo, Isabella Pinto, Federica Giardini and Serena Fiorletta attempt to \u201ccomplete\u201d the historical traces embedded in the ExGil building

Anthropocene Feminism by Richard Grusin

Review of Richard Grusin\u27s Anthropocene Feminism

Growing Resistance: Canadian Farmers and the Politics of Genetically Modified Wheat by Emily Eaton

Review of Growing Resistance: Canadian Farmers and the Politics of Genetically Modified Wheat by Emily Eaton

African Indigenous Languages and the Advancement of African Philosophy

The contention raised in this research is to showcase that indigenous African languages are imperative tools in advancing African philosophy and thought. By extension the genuiness and originality of African philosophical thought is best advanced when it is vocalized and transliterated in the mother tongue of the philosopher. When African philosophical thought is done and articulated in language foreign to the philosopher, then that philosophical thought is weakened within the conceptual expression and foundation. It is also contended that, indigenous languages would address perennial problem of inadequacies of languages especially where there are no direct replacement of concept and terms to explain reality and other state of affairs