Internship & Placement Opportunities’ Post

Call for papers: Race and Development: African, Afropean and Africanist perspectives 🔔 Please consider submitting an abstract to our panel at #ECAS in Prague from June 25-28, 2025 that I'm coordinating with Emma Abotsi, DPhil. 🌍 Drawing on African, Afropean and Africanist perspectives and experiences, this panel will critically explore how diverse ontologies of race are (re)produced, appropriated and/or resisted within spaces and practices associated with the international development industry. 👁️🗨️ Literature unpacking the relationships between development and constructions of race emerged in the late 1990s/early 2000s but remained marginal until recent #decolonial movements and protests around #BlackLivesMatter. While increased interest in this issue is welcome, much of this scholarship uses theoretical frameworks based on experiences of communities of African descent in Europe and North America which may not always capture dynamics elsewhere, including #Africa or the #Caribbean. This panel will use spaces and practices associated with the development industry (broadly defined) as sites to explore how ontologies of race travel and evolve between contexts – whether in development practice or academic scholarship. 📌 Themes to address include the following: ▶ Much scholarship on race and development employs the framework of white saviourism. While this concept is useful, does the rise of BRICS and development driven by diaspora communities not introduce more complexity than this concept allows for? ▶ Calls for Pan-Africanism, Afrocentric development and reparative justice challenge models of development defined by global North perspectives. Yet, whose constructions of race or race-based solidarity dominate and what new hierarchies potentially emerge within these movements? ▶ What of non-Western ontologies of race and/or descent-based hierarchies in African contexts, such as those grounded in caste systems, or Islamic intellectual traditions and legacies of the trans-Saharan and Indian Ocean slave trades? How do these ontologies intersect with Euro-North American racial classification schemes (themselves multiple) in contemporary contexts? ▶ Ultimately, how do we define race or racial justice, on the basis of which empirical contexts, whose perspectives, and with what theoretical and practical implications? 🔅 See the full list of panels: https://lnkd.in/eAbUSAZ6

📢 Call for papers: Race and Development: African, Afropean and Africanist perspectives 🔔 Please consider submitting an abstract to our panel at #ECAS in Prague from June 25-28, 2025 that I'm coordinating with Emma Abotsi, DPhil. 🌍 Drawing on African, Afropean and Africanist perspectives and experiences, this panel will critically explore how diverse ontologies of race are (re)produced, appropriated and/or resisted within spaces and practices associated with the international development industry. 👁️🗨️ Literature unpacking the relationships between development and constructions of race emerged in the late 1990s/early 2000s but remained marginal until recent #decolonial movements and protests around #BlackLivesMatter. While increased interest in this issue is welcome, much of this scholarship uses theoretical frameworks based on experiences of communities of African descent in Europe and North America which may not always capture dynamics elsewhere, including #Africa or the #Caribbean. This panel will use spaces and practices associated with the development industry (broadly defined) as sites to explore how ontologies of race travel and evolve between contexts – whether in development practice or academic scholarship. 📌 Themes to address include the following: ▶ Much scholarship on race and development employs the framework of white saviourism. While this concept is useful, does the rise of BRICS and development driven by diaspora communities not introduce more complexity than this concept allows for? ▶ Calls for Pan-Africanism, Afrocentric development and reparative justice challenge models of development defined by global North perspectives. Yet, whose constructions of race or race-based solidarity dominate and what new hierarchies potentially emerge within these movements? ▶ What of non-Western ontologies of race and/or descent-based hierarchies in African contexts, such as those grounded in caste systems, or Islamic intellectual traditions and legacies of the trans-Saharan and Indian Ocean slave trades? How do these ontologies intersect with Euro-North American racial classification schemes (themselves multiple) in contemporary contexts? ▶ Ultimately, how do we define race or racial justice, on the basis of which empirical contexts, whose perspectives, and with what theoretical and practical implications? 🔅 See the full list of panels: https://lnkd.in/eAbUSAZ6 - ours is in the Anthropology stream

Off white: Central and Eastern Europe and the global history of race (#Racism, #Resistance and #SocialChange) - OA PDF: https://lnkd.in/g7b3PxFk This volume foregrounds racial difference as a key to an alternative history of the Central and Eastern European region, which revolves around the role of whiteness as the unacknowledged foundation of semi-peripheral nation-states and national identities, and of the region’s current status as a global stronghold of unapologetic white, Christian nationalisms. Contributions address the pivotal role of whiteness in international diplomacy, geographical exploration, media cultures, music, intellectual discourses, academic theories, everyday language and banal nationalism’s many avenues of expressions. The book offers new paradigms for understanding the relationships among racial capitalism, populism, economic peripherality and race. Central and Eastern Europe has long been seen in the West as an ‘off white’ #Europeanperiphery. Yet its nationalist movements have worked towards a full belonging in a white Europe, or have claimed themselves to be superior defenders of the #whiteWest. This volume demonstrates the centrality of #whitesupremacy for over two centuries in the region’s nation-building, social hierarchies, ethnic homogenisation, and global interconnections. Such insight applies not only to the newly established states of the late nineteenth and early twentieth century founded at the heights of global colonialism, but also to the region’s Communist polities, which publicly professed their rejection of such racial politics. More broadly, we analyse the role that white peripheries play in the maintenance of a global racial order – including the question of why the region inspires contemporary radical nationalism around the world. The collection comprises studies of national self-determination, geographic exploration, migration, and diplomacy; of cultural representation in literature, film, the media industries, exhibitions, art, dress, and music; of intellectual and academic discourses; as well as explorations of the many forms of banal nationalism, including everyday artefacts and language. The volume underlines the potential for resistance in the region too by theorising its marginality and identifying solidarities with racialised minorities and the Global South. Central and Eastern Europe has long been removed from global histories of race. This is an original alternative history that explores and challenges long-held claims about the region’s racial innocence. #GlobalHistory #race #offwhite

I am an avid reader of the American Affairs Journal, edited by @JuliusKrein. An article titled "A New Postcolonial Settlement" by Hügo Krüger and Joel Kotkin appeared in the Fall 2024 volume of the Journal (Volume VIII, Number 3). Like so many others in the American Affairs Journal, I found this to be a must-read given our times. Here is a link to that article - https://lnkd.in/gv996EKM I have also included below a summary generated by Claude AI. I hope that you will read the full article. It is insightful and thought-provoking, backed by concrete examples and data. This article critically examines the "settler colonialism" theory, challenging its growing influence in academic and media discourse. While this framework has become increasingly popular for analyzing historical and contemporary conflicts, the authors argue that it oversimplifies complex historical realities and often leads to counterproductive policies. The article demonstrates that colonialism and conquest are not unique to European or "white" civilizations, citing examples from African empires, Islamic caliphates, and Asian powers. The settler colonial framework is criticized for oversimplifying historical dynamics, inappropriately racializing processes that transcend race, and ignoring diverse settler motivations, including refuge-seeking. The practical consequences of anti-colonial ideologies have often been detrimental. Countries embracing strong anti-colonial stances have frequently experienced poor governance and economic decline, as exemplified by Zimbabwe's trajectory. These ideologies have sometimes justified discrimination while diverting attention from practical reforms that could improve living conditions. As an alternative, the article advocates for a "hybridity" approach that acknowledges both colonial influences and indigenous perspectives. This framework aims to build on useful colonial institutions while maintaining cultural identity, emphasizing practical results over ideological purity. Singapore is a prime example, successfully integrating British institutional heritage with local culture to become a prosperous nation. Similarly, Botswana's pragmatic approach to development and India's selective adaptation of colonial institutions while maintaining independence demonstrate successful post-colonial development. The article concludes that in today's changing global dynamics, successful societies must balance integration with cultural preservation. Rather than dwelling on past grievances or seeking ideological purity, societies benefit more from pragmatic approaches that acknowledge historical influences and contemporary realities while focusing on practical improvements for all citizens. #postcolonialism #settlercolonialism #economics #globalization #extractivism

"The Barbaric Identification/Labelling of African Ethnic Groups as 'Tribes'" As important and sensitive as this may look, most of us still ignorantly argue in agreement with Europeans that are still colonising our minds.The term "tribe" has been widely used to refer to African ethnic groups, but this labelling has been criticised for being: 1. Eurocentric, that is, imposing Western concepts on African societies. 2. Reductive, in other words oversimplifying complex societies and cultures. 3. Pejorative, that is, carrying negative connotations, implying "backwardness" or "uncivilised" status 4. Inaccurate, this labelling fails to reflect the diversity and complexity of African societies. Today, we Africans and Nigerian scholars and activists must continue to argue against this labelling that is: i. still erasing our cultural identities; gradually reducing rich cultural heritages to simplistic labels. ii. reinforcing colonial narratives; that are perpetuating negative stereotypes and reinforcing colonial-era power dynamics. iii. ignoring modern realities; where it is failing to account for urbanisation, migration, and cultural exchange in the African continent. Hence, we as scholars must teach or educate children, rural people, students, scholars at every moment that instead of the term "tribe," we should start to identify ourselves as an Ethnic group, a Nation, a Community, and a People This way of using respectful and accurate terminology will be essential to re-enact and promote our cultural understanding, acknowledge our diversities, and challenge every European, American or Asian harmful stereotype. Kenneth Kuram-Vande Acka 2025

WHY AFRICANS BELIEVE IT IS EUROPEANS WHO ARE BACKWARD By Gwokto ,--‐----‐ The idea that Europeans are the "primitive" ones, from an African perspective, can be understood through several lenses—historical, cultural, and philosophical. This perspective often challenges the Eurocentric narrative that historically labeled African societies as "uncivilized" while ignoring the complexities of African civilizations. Here are some reasons why some Africans may view Europeans as the primitive ones: 1. Historical Context of Colonialism and Slavery Many Africans see European colonialism and the transatlantic slave trade as evidence of moral and ethical primitivism. The brutality, exploitation, and dehumanization involved in these historical events contradict the so-called "civilized" image that Europeans have projected. African civilizations such as Mali, Great Zimbabwe, and Kush thrived with advanced political systems, trade networks, and scholarship long before European intervention. 2. Materialism vs. Communalism Many traditional African societies emphasize communal living, extended family structures, and collective well-being over individual wealth accumulation. In contrast, Western societies are often seen as materialistic and individualistic, prioritizing profit over human relationships. From this perspective, Europeans' obsession with economic growth at the expense of social harmony can be viewed as a form of "primitivism." 3. Destruction of the Environment Many African indigenous traditions promote a harmonious relationship with nature, valuing sustainability and ecological balance. Europeans, on the other hand, have been responsible for large-scale environmental destruction through industrialization, deforestation, and climate change, which some Africans see as reckless and short-sighted—traits associated with a lack of wisdom rather than advancement. 4. Moral and Spiritual Considerations Traditional African spiritual beliefs often emphasize interconnectedness, respect for ancestors, and the sacredness of life. The European history of war, imperialism, and cultural erasure is sometimes seen as evidence of spiritual and moral underdevelopment rather than progress. 5. Cultural Arrogance and Ignorance Many Europeans historically dismissed African knowledge systems, languages, and governance structures as inferior. However, some Africans see this dismissal as ignorance rather than superiority. The inability (or unwillingness) of many Europeans to engage with other worldviews beyond their own is viewed as a lack of cultural sophistication. This perspective does not mean all Africans believe Europeans are primitive, but it challenges the one-sided historical narrative that assumes European culture is the pinnacle of civilization. Instead, it highlights that different societies value different forms of progress, and what one culture sees as "civilized" may be viewed as lacking wisdom by another.

Heleta, S., & Phiri, S. (2023). “Dem European Teachings in My African School”: Unpacking Coloniality and Eurocentric Hegemony in African Education Through Burna Boy’s Monsters You Made. In Decolonizing African Studies Pedagogies: Knowledge Production, Epistemic Imperialism and Black Agency (pp. 121-144). Cham: Springer International Publishing. Abstract: This chapter presents a critical analysis of Nigerian singer Burna Boy’s Monsters You Made song and its engagement with socio-economic, political, and epistemic challenges and injustices facing the African continent. We unpack the intersectional legacies of colonialism, as exemplified in Burna Boy’s song, and highlight how colonial racism, white supremacy, and racial capitalist exploitation are linked to the ongoing dehumanization of Africans through coloniality and neocolonialism. We also show that coloniality and ongoing Eurocentric hegemonic influences in African education and within the African Studies field globally cannot be discussed in isolation, without a critical interrogation of the failures of Africa’s post-independence elites to break away from colonial and neocolonial structures and systems and create an enabling environment for epistemic decolonization. The chapter ends with a brief discussion about the challenges and possibilities of epistemic decolonization and Africanization of education and pedagogy in Africa, and the implications of this for African Studies.

THE AFRICAN.VIEW OF ENGLAND AS A BACKWARD SOCIETY 😆 🤣 😂 😹 By Gwokto ------- The African view of England as a "backward society" is a perspective that has been explored in literature, history, and postcolonial studies. This view often arises in contrast to the dominant colonial narrative that portrayed Europe, particularly England, as advanced and civilized while depicting African societies as primitive. Some African intellectuals and writers have reversed this perspective, highlighting England’s social, moral, or cultural shortcomings from an African standpoint. Literary and Historical Perspectives 1. Chinua Achebe’s Critique: Nigerian writer Chinua Achebe, in works like Things Fall Apart and No Longer at Ease, challenges the colonial portrayal of Africa. His works suggest that African societies had well-structured traditions, governance, and values before colonialism disrupted them. In contrast, European societies, despite their technological advancements, often lacked the deep communal ties and moral structures that characterized many African cultures. 2. African Travelers’ Observations: In the 19th and 20th centuries, some African travelers and scholars who visited England commented on its societal flaws. They observed issues such as poverty, social isolation, and moral decay, which contrasted with the communal and family-centered structures of African societies. Some viewed England’s individualism and class divisions as signs of social fragmentation rather than progress. 3. Postcolonial Criticism: Postcolonial theorists argue that European colonial powers imposed their own values while ignoring the richness of African civilizations. Some African scholars and leaders, such as Kwame Nkrumah and Frantz Fanon, critiqued European societies for their history of imperialism, exploitation, and moral contradictions. Themes in the "Backward Society" Perspective Moral and Ethical Criticism: Some African perspectives critique England for its history of slavery, colonialism, and racial discrimination, arguing that such practices contradict the values of a truly "civilized" society. Social and Economic Inequality: Observers have pointed out the stark class divisions, homelessness, and poverty in England, which contradict the image of European prosperity often promoted during colonial rule. Cultural Alienation: African societies often emphasize community and collective responsibility, whereas English society has been criticized for its individualism and weakening of family and communal ties. Conclusion The African view of England as a "backward society" challenges the Eurocentric narrative of progress and civilization. It highlights the contradictions in England’s history and social structure, emphasizing that technological advancement does not necessarily equate to moral or social superiority. This perspective serves as a powerful critique of colonialism and encourages a more balanced understanding of global cultures.

Event: III Symposium Chair of African and Caribbean Studies Date: February 18-21, 2025 Proposal Deadline: October 30, 2024 The Universidad de Costa Rica UCR's Program of African and Caribbean Studies invites scholars to its third international symposium. This event will focus on key issues such as global migration, social mobility, racial discrimination, Afro-descendant rights, forced migration, and education. The theme of this year's symposium is (Afro)Multidimensional Resistance, Inequalities, and Mobilities. It will explore the intersections of inequality and the diverse conditions shaping the lives of Afro-descendant and Black African populations. The symposium aims to stimulate international debate on these historical and structural issues, offering a platform for critical reflection and dialogue. Organized by some of our collaborators from Universidad de Costa Rica, Prof. Rina Cáceres Gómez and Leidy Alpizar, other members of the organizing committee include Dr. Guillermo Antonio Navarro Alvarado, Dr. José Andrés Fernández Montes de Oca and Wilson Arroyo Oconitrillo. Interested participants should submit a short CV, a title, and a 300-word abstract (in English or Spanish) to catedraafricacaribe.vd@ucr.ac.cr. Proposals should engage with the symposium’s themes from a critical and multidimensional perspective. . . . #Conference #Symposium #AfricanStudies #CaribbeanStudies #Scholars #Academia #GlobalMigration #CulturalStudies #Event #Proposal #UCR #CostaRica