This book introduces Ali Mazrui’s delightfully stimulating scholarship about intercultural relations, calling it Postcolonial Constructivism, and shares elements of his intellectual vitality in an original way. It begins with a chronicle of Mazrui’s eventful, sixty-year journey as a scholar of International Relations. It then proceeds to present some of the most remarkable yet least remarked up on features of his intellectualism, including his paradoxes, his perceptive typologies, his neologisms as well as his interactions with historical figures. The book draws on materials which were either unavailable until now or were found scattered in time and space. Designed as an invitation to a wider audience to the supermarket of Mazrui’s ideas, this book also seeks to underscore the timeliness and possible durability of many of his observations about intercultural relations.Thorough, comprehensive and up-to-date, this book is a concise account of the core of Mazrui’s vast body of work.

With particular reference to Deleuze, and drawing on Spinoza, Nietzsche and Bergson, Simone Bignall attends to a minor tradition within Western philosophy to argue that a non-imperial concept of social and political agency and a postcolonial philosophy of material transformation are embedded within aspects of poststructuralist social philosophy.Postcolonial Agency complements and balances the attention given by postcolonial theory to the revitalisation and recognition of the agency of colonised peoples. It offers new conceptual scaffolding to those who have inherited the legacy of colonial privilege, and who now seek to responsibly transform this historical injustice.

Tracing constructivist work on culture, identity and norms within the historical, geographical and professional contexts of world politics, this book makes the case for new constructivist approaches to international relations scholarship.

The Critical Constructivism Primer introduces education students to the study of knowledge; how it is inscribed by particular values and produced in problematic ways; whose interests it serves; and how it shapes the identities of those who consume it. Critical constructivism is an epistemological position that examines the process by which knowledge is socially constructed. Joe L. Kincheloe takes readers through the basic concepts and alerts them to the dangers of objectivism, reductionism, and the pathological views of self and world that emerge if students and educators are unaware of the construction of knowledge by dominant power interests. The book is essential reading for individuals who want to become researchers and educators.

This book provides answers to the following questions: How could visual art support us in reflecting about interculturality critically? When we look at, engage with and experience art, what is it that we can learn, unlearn and relearn about interculturality? The book adds to the multifaceted and multidisciplinary field of intercultural communication education by urging those working on the notion of interculturality (researchers, scholars and students) to give art a place in exploring its complexities. No knowledge background about art (theory) is needed to work through the chapters. The book helps us reflect on ourselves and on our engagement with the world and with others, and learn to ask questions about these elements. The authors draw on anthropology, linguistics, philosophy and sociology to enrich their discussions of critical interculturality.

This book reclaims postcolonial theory, addressing persistent limitations in the geographical, disciplinary, and methodological assumptions of its dominant formations. It emerges, however, from an investment in the future of postcolonial studies and a commitment to its basic premise: namely, that literature and culture are fundamental to the response to structures of colonial and imperial domination. To a certain extent, postcolonial theory is a victim of its own success, not least because of the institutionalization of the insights that it has enabled. Now that these insights no longer seem new, it is hard to know what the field should address beyond its general commitments. Yet the renewal of popular anti-imperial energies across the globe provides an important opportunity to reassert the political and theoretical value of the postcolonial as a comparative, interdisciplinary, and oppositional paradigm. This collection makes a claim for what postcolonial theory can say through the work of scholars articulating what it still cannot or will not say. It explores ideas that a more aesthetically sophisticated postcolonial theory might be able to address, focusing on questions of visibility, performance, and literariness. Contributors highlight some of the shortcomings of current postcolonial theory in relation to contemporary political developments such as Zimbabwean land reform, postcommunism, and the economic rise of Asia. Finally, they address the disciplinary, geographical, and methodological exclusions from postcolonial studies through a detailed focus on new disciplinary directions (management studies, international relations, disaster studies), overlooked locations and perspectives (Palestine, Weimar Germany, the commons), and the necessity of materialist analysis for understanding both the contemporary world and world literary systems.

In recent years, postcolonial theories have emerged as one of the significant paradigms of contemporary academia, affecting disciplines throughout the humanities and social sciences. These theories address the complex processes if colonialism on culture and society—with repect to both the colonizers and the colonized—to help us understand the colonial experience in its entirety. The contributors to Archaeology and the Postcolonial Critique present critical syntheses of archaeological and postcolonial studies by examining both Old and New World case studies, and they ask what the ultimate effect of postcolonial theorizing will be on the practice of archaeology in the twenty-first century.