As nation-states in the Northern Hemisphere experience economic crisis, political corruption and racial tension, it seems as though they might be 'evolving' into the kind of societies normally associated with the 'Global South'. Anthropologists Jean and John Comaroff draw on their long experience of living in Africa to address a range of familiar themes - democracy, national borders, labour and capital and multiculturalism. They consider how we might understand these issues by using theory developed in the Global South. Challenging our ideas about 'developed' and 'developing' nations, Theory from the South provides new insights into key problems of our time.

This book is an original, systematic, and radical attempt at decolonizing critical theory. Drawing on linguistic concepts from 16 languages from Asia, Africa, the Arab world, and South America, the essays in the volume explore the entailments of words while discussing their conceptual implications for the humanities and the social sciences everywhere. The essays engage in the work of thinking through words to generate a conceptual vocabulary that will allow for a global conversation on social theory which will be necessarily multilingual. With essays by scholars, across generations, and from a variety of disciplines – history, anthropology, and philosophy to literature and political theory – this book will be essential reading for scholars, researchers, and students of critical theory and the social sciences.

Southern Theory presents the case for a radical re-thinking of social science and its relationships to knowledge, power and democracy on a world scale. Mainstream social science pictures the world as understood by the educated and affluent in Europe and North America. From Weber and Keynes to Friedman and Foucault, theorists from the global North dominate the imagination of social scientists, and the reading lists of students, all over the world. For most of modern history, the majority world has served social science only as a data mine. Yet the global South does produce knowledge and understanding of society. Through vivid accounts of critics and theorists, Raewyn Connell shows how social theory from the world periphery has power and relevance for understanding our changing world from al-Afghani at the dawn of modern social science, to Raul Prebisch in industrialising Latin America, Ali Shariati in revolutionary Iran, Paulin Hountondji in post-colonial Benin, Veena Das and Ashis Nandy in contemporary India, and many others. With clarity and verve, Southern Theory introduces readers to texts, ideas and debates that have emerged from Australia's Indigenous people, from Africa, Latin America, south and south-west Asia. It deals with modernisation, gender, race, class, cultural domination, neoliberalism, violence, trade, religion, identity, land, and the structure of knowledge itself. Southern Theory shows how this tremendous resource has been disregarded by mainstream social science. It explores the challenges of doing theory in the periphery, and considers the role Southern perspectives should have in a globally connected system of knowledge. Southern Theory draws on sociology, anthropology, history, psychology, economics, philosophy and cultural studies, with wide-ranging implications for social science in the 21st century.

Though his work was little known outside Italian intellectual circles for most of the twentieth century, anthropologist and historian of religions Ernesto de Martino is now recognized as one of the most original thinkers in the field. This book is testament to de Martino's innovation and engagement with Hegelian historicism and phenomenology--a work of ethnographic theory way ahead of its time. This new translation of Sud e Magia, his 1959 study of ceremonial magic and witchcraft in southern Italy, shows how De Martino is not interested in the question of whether magic is rational or irrational but rather in why it came to be perceived as a problem of knowledge in the first place. Setting his exploration within his wider, pathbreaking theorization of ritual, as well as in the context of his politically sensitive analysis of the global south's historical encounters with Western science, he presents the development of magic and ritual in Enlightenment Naples as a paradigmatic example of the complex dynamics between dominant and subaltern cultures. Far ahead of its time, Magic is still relevant as anthropologists continue to wrestle with modernity's relationship with magical thinking.

After the end of Euro-American hegemony and the return of the multi-centric world, Eurocentrism in philosophy and the social sciences has come under attack. However, no real alternative has been proposed. This provides an opportunity to reassess the philosophy of the social sciences that has been developed in the West. This book argues that the re-emergence of a multi-centric world allows the Euro-centric social sciences in general, and critical theory in particular, to finally disengage from countless paradoxes and impasses by which they have heretofore been hindered. The author presents a solution in the form of the "kaleidoscopic dialectic." This dialectic is unique in that it is able to overcome the precarious dichotomy between universalism and relativism by relying on an original approach to the philosophy of science. With this approach, the focus is on the configurations embedded in the ethics of understanding, accommodation and learning and on their connections to broader social scientific critique. This book demands that the European social sciences make philosophical and methodological adaptations to the new realities of the social world by becoming more reflexive and, by extension, less Euro-centric.

Text, Theory, Space is a landmark in post-colonial criticism and theory. Focusing on two white settler societies, South Africa and Australia, the contributors investigate the meaning of 'the South' as an aesthetic, political, geographical and cultural space. Drawing upon a wide range of disciplines which include literature, history, urban and cultural geography, politics and anthropology, the contributors examine crucial issues including: * defining what 'the South' encompasses * investigating ideas of space, history, land and landscape * claiming, naming and possessing land * national and personal boundaries * questions of race, gender and nationalism

The vast majority of existing ecocritical studies, even those which espouse the “postcolonial ecocritical” perspective, operate within a first-world sensibility, speaking on behalf of subalternized human communities and degraded landscapes without actually eliciting the voices of the impacted communities. Ecocriticism of the Global South seeks to allow scholars from (or intimately familiar with) underrepresented regions to “write back” to the world’s centers of political and military and economic power, expressing views of the intersections of nature and culture from the perspective of developing countries. This approach highlights what activist and writer Vandana Shiva has described as the relationship between “ecology and the politics of survival,” showing both commonalities and local idiosyncrasies by juxtaposing such countries as China and Northern Ireland, New Zealand and Cameroon. Much like Ecoambiguity, Community, and Development, this new book is devoted to representing diverse and innovative ecocritical voices from throughout the world, particularly from developing nations. The two volumes complement each other by pointing out the need for further cultivation of the environmental humanities in regions of the world that are, essentially, the front line of the human struggle to invent sustainable and just civilizations on an imperiled planet.