Anti-oppression pedagogy in health professions: a scoping review.

Health professional learners are increasingly called to learn about health inequity to reduce inequities and improve patient care and health outcomes. Anti-oppression pedagogy (AOP) addresses the need for health professional learners to understand multiple health inequities and the structures and systems that produce inequities. However, the inclusion of AOP in health professions education varies and there is a lack of clarity in its conceptualization and integration. A scoping review was conducted to address this gap and to understand how AOP is conceptualized and integrated in health professions education. Thirty-six articles met the inclusion criteria. The articles demonstrated that AOP is not commonly utilized terminology within health professions education. When AOP is integrated, it is not consistently conceptualized but is generally viewed as a broad concept that focuses on antiracism; decoloniality; intersectionality; and supporting learners to understand, critically reflect on, and act against structural and systemic forms of oppressions. In addition, there is variation in the integration of AOP in health professions education with the most common methods consisting of discussions, cases, reflection, learning through lived experiences, and the incorporation of humanities within a longitudinal curriculum. The results of this scoping review highlight the need for health professions education to develop one clear concept that educators use when teaching about anti-oppression, which may reduce working in silos and allow educators to better collaborate with each other in advancing this work. In addition, this review suggests that health professional programs should consider incorporating AOP in curricula with a broad and longitudinal approach utilizing the common methods of delivery. To better support programs in including AOP in curricula, further research is required to emphasize the benefits, provide clarity on its conceptualization, and determine the most effective methods of integration.

Toward decolonial community psychologies from Abya Yala.

The epistemologies generated from colonized spaces such as Latin America and the Caribbean have been excluded from the dominant Euro- and US-centric discourses of community psychology. Modern science is compartmentalized into disciplines forming silos and boundaries among them. Historically, psychology has been authored by European or North American White men, claiming superior expertise as detached researchers who study, analyze, interpret, and represent the inferior objects of study. Therefore, we should ask: what type of knowledges does psychology generate, with whom, and for what? Our praxis constitutes a political act which should question and challenge coloniality. In Latin America and the Caribbean, we became increasingly aware of the importance of generating knowledges about the communal (lo común) based on the experiences of Indigenous people in the Americas. Epistemologies from Abya Yala delink from the hegemonic, US-Eurocentric paradigms and address the structural violence of the neoliberal system. To co-create an inclusive and pluriversal discipline of psychology, we need to disrupt the linguistic colonization executed by the imposition of the English language legitimized as universal. We ought to convey the many examples of epistemologies and praxes from Abya Yala that contribute to the co-construction of decolonial psychologies emerging from their own localities and cultures. We propose counterepistemologies that disrupt a monocultural, monolingustic, universal, and hegemonic epistemology. This paper reviews selected decolonial contributions from Abya Yala and sketches pathways toward the making of decolonial community psychologies anchored in pluriversal ecologies of knowledges.

Local and traditional knowledge systems, resistance, and socioenvironmental justice.

In this essay, for the debate series of Journal of Ethnobiology and Ethnomedicine, I argue against the oversimplified causal argument that the maintenance of local and traditional knowledge systems is related to less advantaged circumstances. This statement is based on a colonialist perspective of what a less advantageous circumstance is, which is being questioned by several authors. It also ignores the struggles and resistance of traditional knowledge holders and the urgent call for socioenvironmental justice. As an ethnobiologist, I argue that we must face this reality to build science with justice and inclusiveness.

A self-heuristic inquiry: Unpacking the use of "Decolonization" in therapy and mental health care with and for racialized communities.

As a registered psychotherapist and art therapist, my clinical training was primarily based on North American clinical approaches influenced by traditional Euro and western-centric clinical theories of human behavior. I completed my training feeling certain that traditional clinical mental health practices were not an appropriate fit for racialized communities and could have negative implications for their healing and well-being. As clinicians, it is our moral obligation to support and enhance the quality of life for marginalized groups. We can do this by challenging our values and knowledge that have been defined and influenced by structures (i.e., education, training, etc.) embedded in these colonial teachings. For this paper, I used a heuristic self-inquiry research method to investigate these concerns. I interviewed other racialized psychotherapists practicing in Turtle Island (currently mostly occupied by the political entities of Canada and the United States) with the aim to learn how and if decolonization can be used in therapy practice. With this research, I (1) identified a gap in care for racialized communities, (2) questioned if or how a decolonizing approach to care should be considered, (3) explored my discomfort with practitioners in the field that claim their position on decolonizing therapy, practice, and approaches, and lastly (4) propose other ways of knowing that can inform new ways of practicing therapy. The results of this research helped to problematize the language and use of decolonizing therapeutic practices while learning about other concepts that may be relevant yet distinct, such as principles of coloniality/decoloniality. Those of us, therapists or researchers, wanting to disrupt the current practice of therapy need to work together, share knowledge, and challenge each other, so that we can transform the way we practice as psychotherapists. This paper is my contribution to this conversation.

Threading a decolonial feminist response to COVID-19: One community psychologist's reflection on the assemblages of violence.

To challenge and interrogate the assemblages of violence produced by racial capitalism, and exacerbated by the COVID-19 pandemic, community psychologists must engage in a transdisciplinary critical ethically reflexive practice. In this reflexive essay, or first-person account, I offer a decolonial feminist response to COVID-19 that draws strength from the writings of three women of Color decolonial and postcolonial feminist thinkers: Gloria E. Anzaldúa, Sylvia Wynter, and Arundhati Roy. Through their writings I share my reflections on the sociopolitical moment associated with COVID-19. Of importance, I argue in support of engaging a decolonial feminist standpoint to understand the inequitable and dehumanizing conditions under COVID-19, and the possibilities for transformative justice. I offer this reflexive essay with the intention of summoning community psychology and community psychologists to look toward transdisciplinarity, such as that which characterizes a decolonial standpoint and feminist epistemologies. Writings oriented toward imagination, relationality, and borderland ways of thinking that are outside, in-between or within, the self and the collective "we" can offer valuable guidance. The invitation toward a transdisciplinary critical ethically reflexive practice calls us to bear witness to movements for social justice; to leverage our personal, professional and institutional resources to support communities in struggle. A decolonial feminist standpoint guided by the words of Anzaldúa, Wynter, and Roy can cultivate liberatory conditions that can materialize as racial freedom, community wellbeing, and societal thriving.

Beyond the Modernist Project: A Decolonial Turn in the History of Psychology.

In this article, the authors argue for a decolonial history of psychology that will assist in the creation of psychologies (and their histories) that are true to place and time. We briefly place contemporary history of psychology as being of service to hegemonic psychology, which has continued to enforce a coloniality of being, knowing, and doing. We outline some of its limitations in regard to individualism, neoliberalism, and the ideologies of the market. In contrast, we articulate a way to begin to reconceptualize a psychology and its history that may serve to honor and respect multiple ways of knowing and being. We offer examples of emergent approaches that are being created that are non-dualistic, non-WEIRD, and focused on lived experiences in particular places and settings. The authors are mindful of the limitations of offering superabundant examples of each point due to the length constraints that accompanied the invitation to submit this manuscript. We encourage interested readers to explore the references for additional nuances and examples of the main points.

A Colonização da Adolescência e sua Subversão pela Psicanálise / The Colonization of Adolescence and its Subversion by Psychoanalysis / La Colonización de la Adolescencia y su Subversión por el Psicoanálisis

O presente artigo possui o objetivo de, a partir de uma investigação teórica de textos sociais e psicanalíticos, analisar como a adolescência aparece, na modernidade, como um privilegiado produto político da colonização. Associamos à emergência dessa idade da vida, a biopolítica e a necropolítica, sendo a primeira um conceito de Michel Foucault e a segunda, de Achille Mbembe. Igualmente, analisamos como que o significante "adolescência" é interceptado por diferentes significados violentos, os quais deslocam-se inversamente e abaixo da cadeia de significantes, e que aprisionam os adolescentes em sentidos colonizadores, impondo-lhes um processo de destituição subjetiva. Recorremos às contribuições de Glória Anzaldúa e do psicanalista Jacques Lacan, para indicar uma outra identidade adolescente possível a qual prima pela proposição de novos significados e pelo deslocamento metonímico do significante, opondo-se àquela forjada pela colonização. Assim, indicamos como que a Psicanálise pode ser uma opção viável para a subversão da colonização da adolescência, privilegiando o sujeito e o desejo.

This article aims, from a theoretical investigation of social and psychoanalytical texts, to analyze how adolescence appears, in modernity, as a privileged political product of colonization. We associate biopolitics and necropolitics to the emergence of that age of life, the first being a concept by Michel Foucault and the second by Achille Mbembe. Likewise, we analyze how the signifier "adolescence" is intercepted by different violent signifieds, which move inversely and down the chain of signifiers, and which imprison adolescents in colonizing senses, imposing a process of subjective destitution on them. We resorted to the contributions of Glória Anzaldúa and the psychoanalyst Jacques Lacan, to indicate another possible adolescent identity which excels in proposing new signifieds and in the metonymic displacement of the signifier, opposing the identities forged by colonization. Thus, we indicate how Psychoanalysis can be a viable option for the subversion of the colonization of adolescence, privileging the subject and desire.

Este artículo tiene como objetivo, a partir de una investigación teórica de textos sociales y psicoanalíticos, analizar cómo la adolescencia aparece, en la modernidad, como un producto político privilegiado de la colonización. Asociamos la biopolítica y la necropolítica al surgimiento de esa edad de la vida, siendo la primera un concepto de Michel Foucault y la segunda de Achille Mbembe. Asimismo, analizamos cómo el significante "adolescencia" es interceptado por diferentes significados violentos, que se mueven en sentido inverso y descendente en la cadena de los significantes, y que aprisionan a los adolescentes en sentidos colonizadores, imponiéndoles un proceso de destitución subjetiva. Recurrimos a los aportes de Glória Anzaldúa y del psicoanalista Jacques Lacan, para señalar otra posible identidad adolescente que sobresale en la propuesta de nuevos significados y en el desplazamiento metonímico del significante, contraponiéndose a las identidades forjadas por la colonización. Así, indicamos cómo el Psicoanálisis puede ser una opción viable para la subversión de la colonización de la adolescencia, privilegiando el sujeto y el deseo.

Reverence and Reciprocity in Prioritization of Care to a Parent: The Role of Cultural Ecologies and Implications for Decolonizing Relationality.

Relationship research in the dominant psychological science portrays the prioritization of conjugal over consanguine relationships as a healthy standard. We argue that this "standard" pattern is only evident in cultural ecologies of independence. Drawing on the Confucian concept of filial piety, we conducted five studies and two mini meta-analyses to normalize the prioritization of mother over spouse. Cultural ecologies were operationalized by a variety of indexes, including histories of residential mobility, country, manipulated relational/residential mobility, and race. While participants situated in cultural ecologies of independence prioritized care to spouse over mother, participants inhabited in interdependence prioritized care to mother over spouse. Both American and Chinese participants showed greater prioritization of care for mother over spouse when they imagined a relational ecology of interdependence versus independence. Authoritarian filial piety mediated cultural-ecological variation on relational prioritization. Results illuminate cultural-ecological foundations of care and naturalize love as dutiful fulfillment of obligation.

Decolonizing ELT teacher education by incorporating knowledge of local communities in the teaching practicum.

Despite significant advances in the epistemological frameworks that guide teacher education in Colombia and elsewhere, it continues to be governed mostly by traditional Eurocentric paradigms. Decolonizing teacher education requires epistemological moves to resignify the plurality of local knowledges and praxis. This article aims at reporting a qualitative research project carried out with three student teachers of a teacher education program with emphasis on English, at a public university in the northeast of Colombia. The main objective was to explore and reflect on how EFL pre-service teachers incorporated knowledge of local communities as resources for language teaching and learning during the practicum. Data were gathered over a three-semester period through pre-service teachers' lesson plans, materials, a final academic report, and a semi-structured interview. Data were analyzed based on the principles of thematic data analysis. Findings revealed that student teachers approached knowledge from an ecological perspective coming from different ways of knowing, seeing, being and living in the world. At the same time, the ecology of knowledges helped them to overcome the challenges they faced during the project.

Decoloniality and healthcare higher education: Critical conversations.

BACKGROUND: We explore the theoretical and methodological aspects of decolonising speech and language therapy (SLT) higher education in the United Kingdom. We begin by providing the background of the Rhodes Must Fall decolonisation movement and the engagement of South African SLTs in the decoloniality agenda. We then discuss the evolution of decoloniality in SLT, highlighting its focus on reimagining the relationships between participants, students, patients and the broader world. OBJECTIVE: The primary objective of this discussion is to fill a gap in professional literature regarding decoloniality in SLT education. While there is limited research in professional journals, social media platforms have witnessed discussions on decolonisation in SLT. This discussion aims to critically examine issues such as institutional racism, lack of belonging, inequitable services and limited diversity that currently affect the SLT profession, not just in the United Kingdom but globally. METHODS: The methods employed in this research involve the engagement of SLT academics in Critical conversations on decolonisation. These conversations draw on reflexivity and reflexive interpretation, allowing for a deeper understanding of the relationship between truth, reality, and the participants in SLT practice and education. The nature of these critical conversations is characterised by their chaotic, unscripted and fluid nature, which encourages the open discussion of sensitive topics related to race, gender, class and sexuality. DISCUSSION POINTS: We present our reflections as academics who participated in the critical conversations. We explore the discomfort experienced by an academic when engaging with decolonisation, acknowledging white privilege, and the need to address fear and an imposter syndrome. The second reflection focuses on the experiences of white academics in grappling with their complicity in a system that perpetuates racism and inequality. It highlights the need for self-reflection, acknowledging white privilege and working collaboratively with colleagues and students toward constructing a decolonised curriculum. Finally, we emphasise that while action is crucial, this should not undermine the potential of dialogue to change attitudes and pave the way for practical implementation. The paper concludes by emphasising the importance of combining dialogue with action and the need for a nuanced understanding of the complexities involved in decolonising SLT education. CONCLUSION: Overall, this paper provides a comprehensive overview of the background, objectives, methods and key reflections related to the decolonisation of SLT higher education in the United Kingdom. It highlights the challenges, discomfort and responsibilities faced by academics in addressing decoloniality and emphasizes the importance of ongoing critical conversations and collective action in effecting meaningful change. WHAT THIS PAPER ADDS: What is already known on this subject Prior to this paper, it was known that the decolonial turn in speech and language therapy (SLT) was a recent focus, building on a history of professional transformation in South Africa. However, there was limited literature on decoloniality in professional journals, with most discussions happening on social media platforms. This paper aims to contribute to the literature and provide a critical conversation on decolonising SLT education, via the United Kingdom. What this paper adds to existing knowledge This paper adds a critical conversation on decolonising SLT higher education. It explores theoretical and methodological aspects of decoloniality in the profession, addressing issues such as institutional racism, lack of sense of belonging, inequitable services and limited diversity. The paper highlights the discomfort experienced by academics in engaging with decolonisation and emphasizes the importance of reflection, collaboration and open dialogue for meaningful change. Notably we foreground deimperialisation (vs. decolonisation) as necessary for academics oriented in/with the Global North so that both processes enable each other. Deimperialisation is work that focuses the undoing of privilege exercised by academics in/with the Global North not only for localising their research and education agenda but checking their rite of passage into the lives of those in the Majority World. What are the potential or actual clinical implications of this work? The paper highlights the need for SLT practitioners and educators to critically examine their practices and curricula to ensure they are inclusive, decolonised and responsive to the diverse needs of communities. The discussions emphasise the importance of addressing institutional racism and promoting a sense of belonging for research participants, SLT students and patients. This paper offers insights and recommendations that can inform the development of more equitable and culturally responsive SLT services and education programmes.

Challenging power and unearned privilege in physiotherapy: lessons from Africa.

Power and unearned privilege in the profession of physiotherapy (PT) reside in the white, Western, English-speaking world. Globally, rehabilitation curricula and practices are derived primarily from European epistemologies. African philosophies, thinkers, writers and ways of healing are not practiced widely in healthcare throughout the globe. In this invited perspectives paper, we discuss the philosophies of Ubuntu and Seriti, and describe how these ways of thinking, knowing, and being challenge Western biomedical approaches to healthcare. We believe implementing these philosophies in the West will assist patients in attaining the health outcomes they seek. Further we call for Western professionals and researchers to stand in solidarity with their African counterparts in order to move towards a diversity of practitioners and practices that help to ensure better outcomes for all.

Seeking utopia: Psychologies' waves toward decoloniality.

This paper provides a review of empirical studies published with a decolonial epistemic approach in psychology. Our goal was to better understand how decolonial approaches are being practiced empirically in psychology, with an emphasis on community-social psychology. We first discuss the context of colonization and coloniality in the research process as orienting information. We identified 17 peer-reviewed empirical articles with a decolonial approach to psychology scholarship and discerned four waves that characterize the articles: relationally-based research to transgress fixed hierarchies and unsettle power, research from the heart, sociohistorical intersectional consciousness, and desire-based future-oriented research to rehumanize and seek utopia. Community-social psychology research with a decolonial approach has the potential to remember grassroots efforts, decolonizing our world.

Anti-colonial thought and global social theory.

From the late 1980s onward, global social theory has been introduced to a new perspective variously called indigeneity, endogeneity, Orientalism, Eurocentrism, post-colonial, decolonial, and Southern sociology/social sciences. This study argues that the above-mentioned trends should be collectively termed anti-colonial social theory as all of these explore the relationship between colonialism and knowledge production. The study divides the growth of anti-colonial social theory in terms of two phases and relates it to changing geopolitics of the 20th century. It argues that these distinct trends manifest a united stance in its ontological-epistemic articulation. It also argues that anti-colonial social theory can play a relevant role in a knowledge system divided through colonial/imperial relationships, given its theorization on the same.

Emerging professional practices focusing on reducing inequity in speech-language therapy and audiology: a scoping review.

BACKGROUND: For the professions of audiology and speech-language therapy (A/SLT), there continues be a dire need for more equitable services. Therefore there is a need to develop emerging practices which have a specific focus on equity as a driving force in shifting practices. This scoping review aimed to synthesise the characteristics of emerging practices in A/SLT clinical practice in relation to equity with an emphasis on communication professions. METHODS: This scoping review followed the Joanna Briggs Institute guidelines and aimed to map the emerging practices in A/SLT to identify the ways in which the professions are developing equitable practices. Papers were included if they addressed equity, focused on clinical practice and were situated within A/SLT literature. There were no time or language restrictions. The review included all sources of evidence across PubMed, Scopus, EbscoHost, The Cochrane Library and Dissertation Abstracts International, Education Resource Information Centre from their inception. The review uses PRISMA Extension for scoping reviews and PRISMA-Equity Extension reporting guidelines. RESULTS: The 20 included studies ranged from 1997-2020, spanning over 20 years. There were a variety of papers including empirical studies, commentaries, reviews and research. The results demonstrated that the professions were increasingly considering addressing equity through their practice. However, there was a prominent focus around culturally and linguistically diverse populations, with limited engagement around other intersections of marginalisation. The results also showed that while the majority of contributions to theorising equity are from the Global North with a small cluster from the Global South offering critical contributions considering social categories such as race and class. Collectively the contributions from the Global South remain a very small minority of the professional discourse which have a focus on equity. CONCLUSION: Over the last eight years, the A/SLT professions are increasingly developing emerging practices to advance equity by engaging with marginalised communities. However, the professions have a long way to go to achieve equitable practice. The decolonial lens acknowledges the impact and influence of colonisation and coloniality in shaping inequity. Using this lens, we argue for the need to consider communication as a key aspect of health necessary to achieve health equity.

Special issue "reflecting on Freire: a praxis of radical love and critical hope for science education"-theme: transnational collaborations and solidarities: Transnational conversations about science education: Paulo Freire, interculturality and socio-political transformation.

In this article I will examine some of the issues raised by the following three articles in this special issue about Paulo Freire and science education: Jenny Tilsen's "The freshness of irreverence": learning from ACT UP towards socio-political action in science education"; Suzani Cassiani and Irlan von Linsingen's "Freirean inspirations in solidary internationalism between East Timor and Brazil in science education"; and Gonzalo Peñalosa, Jairo Robles-Piñeros and Geilsa Costa Santos Baptista's "Science Education and Cultural Diversity: Freire's Concept of Dialogue as Theoretical Lens to Study the Classroom Discourse of Science Teachers". Brought together within this special issue under the theme of Transnational collaborations and solidarities, these articles explore the possibilities and tensions that emerge from thinking and practicing a Freirean-inspired science education that enables socio-political action and transformation by marginalised communities across the world. In this review, I will focus on ideas raised (to different extents) across these articles around three interrelated areas-interculturality and decoloniality, socio-political transformation, and teacher education and work-with the aim of expanding on what transnational inspirations and collaborations such as the ones promoted by this special issue can mean to those of us across the world working against the grain of marginalisation and dehumanisation (of students and teachers) from within science education.

Learning to walk the walk: Incorporating praxis for decolonization in global health education.

Colonial history has deeply influenced the structures that govern global health. Though many curricula promote equity, few focus on developing competency in understanding and dismantling colonialism, and the structural barriers to global health equity. To dismantle colonial structures and create equitable collaborations, learners must be able to recognise how colonialism permeates global health practice. We propose a praxis cycle in education that asks learners to actively engage with these concepts. The praxis cycle includes: Theory: Learners explore the principles of decoloniality to understand how attitudes and practices are shaped by biased social structures influenced by colonialism. Reflection: Learners reflect on their work in LMIC settings through a lens of decoloniality and positionality. Action: Learners work in LMIC settings where they apply and actively engage with these concepts and insights. During implementation of this curriculum, we encountered several challenges including the cognitive dissonance of the learner to changing mental models of global health practice, existing systemic barriers to changing one's practice and the development of accountability mechanisms for learners in this type of curriculum. Intentionally incorporating a praxis cycle helps learners recognise their role in disrupting the structural forces that promote inequities, and actively dismantle the forces upholding systemic oppression.

After inclusion. Thinking with Julian Go's 'Thinking against empire: Anticolonial thought as social theory'.

This contribution engages Go's generative invitation to think against empire by thinking through the epistemic and disciplinary implications of such endeavour. I zoom in on the need to explicitly address the purpose and ethos of scholarly inquiry and how that translates into decolonial academic praxis. Thinking with Go's invitation to think against empire, I feel compelled to constructively engage the limitations and impossibilities of decolonising disciplines such as Sociology. I glean from the various attempts at inclusion and diversity in society and argue that adding or including Anticolonial Social Thought/marginalised voices and peoples in the existing corridors of power-such as canons or advisory boards-is at best a minimal rather than a sufficient condition of decolonisation or going against empire. This raises the question of what comes after inclusion. Rather than offer a 'correct' or single alternative anticolonial way, the paper explores the pluriversally inspired method(ological) avenues that appear when we commit to thinking about what happens after inclusion when the goal is decolonisation. I expand on my 'discovery' and engagement with the figure and political thought of Thomas Sankara and how this led me to abolitionist thought. The paper then offers a patchwork of methodological considerations when engaging the what, how, why?-questions of research. I engage with questions of purpose, mastery, and colonial science and turn to the generative potential of approaches such as grounding, Connected Sociologies, epistemic Blackness, and curating as methods. Thinking with abolition and Shilliam's (2015) distinction between colonial and decolonial science, between knowledge production and knowledge cultivation, the paper invites us to not only think of what we need to do more of or better when taking Anticolonial Social Thought seriously, but also what we might need to let go of.

Dwelling in epistemic disobedience: A reply to Go.

In Thinking Against Empire: Anticolonial Thought as Social Theory, Julian Go continues his vital work on rethinking and redirecting the discipline of sociology. Go's piece relates to his wider oeuvre of postcolonial sociology - found in works such as his Postcolonial Thought and Social Theory (2016) as well as multiple journal articles on epistemic exclusion (Go 2020), Southern theory (Go 2016), metrocentrism (Go 2014), and the history of sociology (Go 2009). In this response article, my aim is to think alongside some of the central themes outlined in Go's paper rather than offering a rebuttal of any sorts. In particular, I want to think through how the recent work on 'decoloniality' may play more of a central role in Go's vision of sociology and social theory than he acknowledges. In doing so, I hope to engage in Go's prodigious scholarship through centering discussions of the geopolitics of knowledge, double translation, and border thinking. Before proceeding to this discussion, I will offer a brief review of my reading of Go's paper.

Envisioning just transformations in and beyond the EU bioeconomy: inspirations from decolonial environmental justice and degrowth.

The European Union (EU) is adhering to decarbonization of its economy to tackle what is narrowly framed as 'environmental issues' of our socioecological and civilizational crises-including, but not limited to, climate change and biodiversity loss. A shift to bio-based economy (bioeconomy) is an important component of this effort. This paper applies theoretical ideas from decolonial environmental justice and degrowth, placed in the wider context of transformations, to analyse the EU bioeconomy policy within the global context, and to draw lessons and recommendations for just transformations in the EU bioeconomy policy. I identify five dominant logics and approaches in the EU bioeconomy that act as barriers for just transformations and propose alternative ones that can support such transformations. Barriers and alternatives include (1) framing 'nature' as a resource and service provider for humans, who are seen as separate from nature, and the need to abandon human-nature duality; (2) dominance of economic green growth and technoscientific policy solutions, and the need to place planetary justice at the centre of tackling socioecological crises; (3) a limited approach to justice, and the need to act upon climate and epistemic justice, including self-determination and self-governing authority; (4) the EU's ambition for global leadership and competitiveness in global bioeconomic markets and governance, and the need to redefine global governance towards partnerships based on the principles of solidarity, mutual respect, reconciliation and redistribution of power and wealth; (5) hegemonic politico-economic structures and actor coalitions in charge of the EU bioeconomy, and the need for decentralized bottom-up leadership coalitions that promote direct democracy, local autonomy and sovereignty beyond state. I conclude with reflections on the politics of change and risks of co-optation, with a hope to inspire decolonial and just socioecological transformations in and beyond bioeconomy.

"It Was All Wrong and Shameful to Beat Her": Discursive Analysis of Men's Talk of Intimate Partner Violence.

In this article, our aim is to foreground men's discourses on gender-based violence as linked to gendered hierarchies, power struggles, and social respectability in Ghana. Situated within decolonial feminist theories and drawing on interviews, we argue that men's interpretations of masculinity and the possibility of perpetrating violence against women is significantly mediated by such intersectional factors as sociocultural background, education, and broader societal normative requirements. The findings deepen the understanding of the ambiguities and contradictions that characterize men's talk of violence. The article discusses how these ambiguities and contradictions serve as important domains for engendering critical attitudes toward violence against women.