The Lancet and colonialism: past, present, and future.

The historical and contemporary alignment of medical and health journals with colonial practices needs elucidation. Colonialism, which sought to exploit colonised people and places, was justified by the prejudice that colonised people's ways of knowing and being are inferior to those of the colonisers. Institutions for knowledge production and dissemination, including academic journals, were therefore central to sustaining colonialism and its legacies today. This invited Viewpoint focuses on The Lancet, following its 200th anniversary, and is especially important given the extent of The Lancet's global influence. We illuminate links between The Lancet and colonialism, with examples from the past and present, showing how the journal legitimised and continues to promote specific types of knowers, knowledge, perspectives, and interpretations in health and medicine. The Lancet's role in colonialism is not unique; other institutions and publications across the British empire cooperated with empire-building through colonisation. We therefore propose investigations and raise questions to encourage broader contestation on the practices, audience, positionality, and ownership of journals claiming leadership in global knowledge production.

Imperial algorithms: Contemporary manifestations of racism and colonialism.

In this special issue, we invited contributions that critically examined issues of imperialism, colonialism, power, justice, etc. to expand the canon of anticolonial scholarship and critical scholarship in community psychology. Our two objectives were: (1) to build on the canon of anticolonial and critical race scholarship to cultivate an empirical and theoretical body of work and conceptual frameworks about racism and colonialism within the field of community psychology and (2) to unpack the different manifestations of racism in society from the lens of community psychology and reflect on the implications of these varied forms of injustice in the contemporary moment. Rooted in African epistemology and methodology (Martin, 2012), we find the concept of the algorithm to serve as a potent metaphor for the ways in which these oppressive structures operate given the prevalence of algorithms in our daily lives and the algorithm is symbolic of the information age and predictive powers that seem to govern society beyond conscious control. In this sense, imperial algorithms are these structures, patterns, processes, and procedures that perpetuate imperialism. These imperial algorithms manifest as neo-colonialism, surveillance, social engineering, carcerality, reality warping of contemporary racism, health disparities exacerbated by COVID-19, and environmental grids of oppression.

Developing an agenda for the decolonization of global health.

Colonialism, which involves the systemic domination of lands, markets, peoples, assets, cultures or political institutions to exploit, misappropriate and extract wealth and resources, affects health in many ways. In recent years, interest has grown in the decolonization of global health with a focus on correcting power imbalances between high-income and low-income countries and on challenging ideas and values of some wealthy countries that shape the practice of global health. We argue that decolonization of global health must also address the relationship between global health actors and contemporary forms of colonialism, in particular the current forms of corporate and financialized colonialism that operate through globalized systems of wealth extraction and profiteering. We present a three-part agenda for action that can be taken to decolonize global health. The first part relates to the power asymmetries that exist between global health actors from high-income and historically privileged countries and their counterparts in low-income and marginalized settings. The second part concerns the colonization of the structures and systems of global health governance itself. The third part addresses how colonialism occurs through the global health system. Addressing all forms of colonialism calls for a political and economic anticolonialism as well as social decolonization aimed at ensuring greater national, racial, cultural and knowledge diversity within the structures of global health.

Le colonialisme, qui implique la domination systémique de terres, de marchés, de peuples, de ressources, de cultures ou d'institutions politiques dans le but d'exploiter, de détourner et d'extraire des richesses et des ressources, affecte la santé de nombreuses manières. Ces dernières années, la décolonisation de la santé mondiale a suscité un intérêt croissant, l'accent étant mis sur la correction des déséquilibres de pouvoir entre les pays à revenu élevé et les pays à faible revenu, ainsi que sur la remise en question des idées et des valeurs de certains pays riches qui façonnent la pratique de la santé mondiale. Nous soutenons que la décolonisation de la santé mondiale doit également aborder la relation entre les acteurs de la santé mondiale et les formes contemporaines de colonialisme, en particulier les formes actuelles de colonialisme d'entreprise et de colonialisme financiarisé qui opèrent par des systèmes mondialisés d'extraction de richesses et de profits. Nous présentons un programme d'action en trois parties destiné à décoloniser la santé mondiale. La première partie porte sur les asymétries de pouvoir existant entre les acteurs de la santé mondiale des pays à hauts revenus et historiquement privilégiés et leurs homologues des pays à faibles revenus et marginalisés. La deuxième partie concerne la colonisation des structures et des systèmes de la gouvernance mondiale de la santé elle-même. La troisième partie traite de la manière dont le colonialisme se manifeste à travers le système de santé mondial. La lutte contre toutes les formes de colonialisme nécessite un anticolonialisme politique et économique ainsi qu'une décolonisation sociale visant à garantir une plus grande diversité nationale, raciale, culturelle et des connaissances au sein des structures de la santé mondiale.

El colonialismo, que implica la dominación sistémica de tierras, mercados, pueblos, bienes, culturas o instituciones políticas para explotar, apropiarse indebidamente y extraer riqueza y recursos, afecta a la salud de muchas maneras. En los últimos años ha crecido el interés por descolonizar la salud mundial, en particular para corregir los desequilibrios de poder entre los países de ingresos altos y los de ingresos bajos, y para cuestionar las ideas y los valores de algunos países ricos que influyen en la práctica de la salud mundial. Sostenemos que la descolonización de la salud mundial también debe abordar la relación entre los actores de la salud mundial y las formas contemporáneas de colonialismo, en especial las formas actuales de colonialismo corporativo y financiarizado que operan a través de sistemas globalizados de extracción de riqueza y especulación. Presentamos un programa de acción dividido en tres partes para descolonizar la salud mundial. La primera parte se refiere a las asimetrías de poder que existen entre los actores de la salud mundial procedentes de países de ingresos altos e históricamente privilegiados y sus homólogos de entornos de ingresos bajos y marginados. La segunda parte se refiere a la colonización de las estructuras y sistemas de la propia gobernanza de la salud mundial. La tercera parte aborda cómo se produce el colonialismo a través del sistema sanitario mundial. Abordar todas las formas de colonialismo exige un anticolonialismo político y económico, así como una descolonización social destinada a garantizar una mayor diversidad nacional, racial, cultural y de conocimientos dentro de las estructuras de la salud mundial.

Colonialism in the new digital health agenda.

The advancement of digital technologies has stimulated immense excitement about the possibilities of transforming healthcare, especially in resource-constrained contexts. For many, this rapid growth presents a 'digital health revolution'. While this is true, there are also dangers that the proliferation of digital health in the global south reinforces existing colonialities. Underpinned by the rhetoric of modernity, rationality and progress, many countries in the global south are pushing for digital health transformation in ways that ignore robust regulation, increase commercialisation and disregard local contexts, which risks heightened inequalities. We propose a decolonial agenda for digital health which shifts the liner and simplistic understanding of digital innovation as the magic wand for health justice. In our proposed approach, we argue for both conceptual and empirical reimagination of digital health agendas in ways that centre indigenous and intersectional theories. This enables the prioritisation of local contexts and foregrounds digital health regulatory infrastructures as a possible site of both struggle and resistance. Our decolonial digital health agenda critically reflects on who is benefitting from digital health systems, centres communities and those with lived experiences and finally introduces robust regulation to counter the social harms of digitisation.

Colonisation and its aftermath: reimagining global surgery.

Coloniality in global health manifests as systemic inequalities, not based on merit, that benefit one group at the expense of another. Global surgery seeks to advance equity by inserting surgery into the global health agenda; however, it inherits the biases in global health. As a diverse group of global surgery practitioners, we aimed to examine inequities in global surgery. Using a structured, iterative, group Delphi consensus-building process drawing on the literature and our lived experiences, we identified five categories of non-merit inequalities in global surgery. These include Western epistemology, geographies of inequity, unequal participation, resource extraction, and asymmetric power and control. We observed that global surgery is dominated by Western biomedicine, characterised by the lack of interprofessional and interspecialty collaboration, incorporation of Indigenous medical systems, and social, cultural, and environmental contexts. Global surgery is Western-centric and exclusive, with a unidirectional flow of personnel from the Global North to the Global South. There is unequal participation by location (Global South), gender (female), specialty (obstetrics and anaesthesia) and profession ('non-specialists', non-clinicians, patients and communities). Benefits, such as funding, authorship and education, mostly flow towards the Global North. Institutions in the Global North have disproportionate control over priority setting, knowledge production, funding and standards creation. This naturalises inequities and masks upstream resource extraction. Guided by these five categories, we concluded that shifting global surgery towards equity entails building inclusive, pluralist, polycentric models of surgical care by providers who represent the community, with resource controlled and governance driven by communities in each setting.

Psychiatric colonialism, PTSD and the Western psychiatric diagnostic tradition . . . is one man's food another man's poison?

Sadly, much of the world is no stranger to Psychological Trauma, particularly in poorer areas with poor health infrastructure. Western Aid Organisations frequently deploy to such areas bringing with them a western psychiatric tradition of nosology and therapy which may not be appropriate in other cultures. We argue that imposing a western system of diagnosis and treatment may not only undermine local culture but may also be bad for the patient. We discuss this with reference to the WHO's Mental Health Gap initiative (MHGap).

Non-Indigenous and Indigenous food-related interactions: How does the transmission of a normativity perpetuate colonialism?

OBJECTIVES: Type 2 diabetes has been considered an epidemic among Indigenous Peoples in Canada. They also suffer more from obesity than non-Indigenous people in the country, a condition that is considered an epidemic worldwide. Various public health and social services professionals are working in Indigenous communities across the country to raise awareness about certain lifestyle habits. The main objective of this article is to analyze the food normativity transmitted to an Indigenous population and to examine its reception. More specifically, the aim is to understand the opportunities of transmission (content and format) and the relational dynamics that these encounters between mostly non-Indigenous professionals and Indigenous Peoples imply. METHOD: The analysis is based on an ethnographic fieldwork in the Anicinabe community of Lac Simon (Abitibi, Quebec). Conducted with a relational approach, interviews and participant observation were carried out. RESULTS: It appears that the Anicinabek have a great knowledge of the "good" eating habits as defined by a biomedical food normativity. A reflexive analysis of my presence in the community as a non-Indigenous anthropologist and an analysis of the Anicinabek's responses to food recommendations lead me to argue that a form of food colonialism, inscribed in welfare (assistance) colonialism, persists while food surveillance seems to be integrated by the Anicinabek. This food normativity is the bearer of a biomedical conception of food and the colonial history of the country colours its transmission to Indigenous Peoples. CONCLUSION: Greater autonomy, namely Indigenous food sovereignty, seems necessary to deconstruct this food assistance structure.

RéSUMé: OBJECTIFS: Depuis plusieurs années déjà, le diabète de type 2 est considéré au stade épidémique chez les Premières Nations au Canada. Ils souffrent aussi davantage d'obésité que les non-Autochtones au pays, une condition qualifiée d'épidémie à l'échelle mondiale. Divers représentants de la santé publique et des services sociaux travaillent dans les communautés autochtones du pays notamment pour les sensibiliser à certaines habitudes de vie. L'objectif principal de cet article est d'analyser la normativité alimentaire transmise à une population autochtone et à en examiner la réception. Plus précisément, il s'agit d'examiner les occasions de transmission (contenu et format) et de comprendre les dynamiques relationnelles que ces occasions de rencontre entre professionnels non-autochtones et Autochtones impliquent. MéTHODE: La présente analyse s'appuie sur des données récoltées dans le cadre d'une enquête ethnographique d'un an au sein de la communauté anicinabe de Lac Simon (Abitibi, Québec). Menées avec une approche relationnelle, des entrevues avec des membres de la communauté ainsi que de l'observation participante ont été réalisées permettant ainsi un accès aux quotidiens des Anicinabek autant au sein de la réserve que lors de séjours sur le territoire. RéSULTATS: À Lac Simon, comme dans d'autres communautés autochtones, les sources de sensibilisation sont nombreuses et accessibles depuis des années : formations, ateliers, activités communautaires et rencontres individualisées sur demande. D'ailleurs, une connaissance des « bonnes habitudes ¼ alimentaires par les Anicinabek est notable. Une analyse réflexive de ma présence au sein de la communauté en tant qu'anthropologue non-autochtone et une analyse des réponses des Anicinabek face aux conseils alimentaires m'amène à soutenir qu'une forme de colonialisme alimentaire, inscrit dans un colonialisme d'assistance, persiste alors qu'une surveillance alimentaire apparait comme intégrée par les Anicinabek. Cette normativité alimentaire est porteuse d'une conception biomédicale de l'alimentation et l'historique colonial du pays teinte sa transmission au sein des populations autochtones. CONCLUSION: Une plus grande autonomie, voire une souveraineté alimentaire autochtone, semble nécessaire pour déconstruire cet encadrement alimentaire.

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 visionary platform for decolonization: The Red Deal.

In this study, we discuss the colonial project as an eliminatory structure of indigenous ways of knowing and doing that is built into Canadian social and health institutions. We elaborate on the role nursing plays in maintaining systemic racism, marginalization and discrimination of Indigenous Peoples. Based on historical practices and present-day circumstances, we argue that changing language in research and school curriculums turns decolonization into what Tuck and Yang call a 'metaphor'. Rather, we propose decolonization as a political project where nurses acknowledge their involvement in colonial harms and disrupt the assumptions that continue to shape how nurses interact with Indigenous people, including knowledge systems that perpetuate colonial interests and privilege. Decolonization requires nurses to understand the colonial practices that led to dispossession of land, erasure of knowledge, culture and identity, while upholding indigenous ways of knowing and doing in health, healing and living. As a political manifesto that liberates indigenous life from oppressive structures of colonialism and capitalism, The Red Deal is presented as a visionary platform for decolonization. The aim of this study is to articulate three dimensions of caretaking within The Red Deal as a framework to decolonize nursing knowledge development and practice. Based on the philosophical dimension embedded in The Red Deal that revoke norms and knowledge assumptions of capitalism that destroy indigenous ways of knowing and doing, we underscore an approach toward decolonizing nursing. Our approach rejects the apolitical nature of nursing as well as the unilateral western scientific knowledge approach to knowledge development and recognition. A critical emancipatory approach that addresses the socio-political and historical context of health care, recognizes dispossession of land and adopts a 'multilogical' vision of knowledge that gives space for representation and voice is needed for true decolonization of nursing.

Investigating temporal bone variation of colonial populations from St-Lawrence Valley, Quebec: A 3D geometric morphometric approach.

OBJECTIVES: In Quebec, genetic and genealogical research are used to document migratory events and family structures since colonial times, because bioarchaeological analysis is limited by poor skeletal preservation. This article aims to fill this gap by exploring past population structure in the St-Lawrence Valley from the French (1683-1760) and British (1760-1867) regimes using morphological variation of well-preserved temporal bones. MATERIALS AND METHODS: 3D geometric morphometrics shape data from seven populations (five Catholics of French descent and two Protestants of British descent; n = 214) were collected from temporal bones. Using Procrustes distances and both MANOVA and Discriminant Function Analysis, morphological differences were measured to calculate affinities patterns among populations. Shape variations were explored with between-group analysis, Mahalanobis distances and quantified by means of Fst estimates using Relethford-Blangero analysis. RESULTS: Despite strong affinities between all Catholic cemeteries, all show divergent morphological regional diversity -especially Montreal and the fortified villages dedicated to its defense. Montreal exhibits low increase in morphological variance over three centuries. As our results show no morphological differences between the Catholic and the Protestant cemeteries in Montreal, this fact may highlight the potential presence of Irish or admixed individuals in Montreal cemeteries after the British takeover. DISCUSSION: Patterns of morphological diversity highlighted that French colonists did not equally contribute to the descendant populations as reflected by significant interregional variation. Although historical records show that French and English-speaking populations did not tend to admix, morphological affinities between Protestants and Catholics in the beginning of the industrial era in Montreal could reflect the genetic contribution of Catholic Irish migrants. RESEARCH HIGHLIGHTS: All Catholic cemeteries display distinct morphologies, highlighting differential contributions from French colonists and founder effects, which have increased regional differences. Montreal Catholic (French descent) and Protestant (English colonists) cemeteries show significant morphological affinities at the beginning of the industrial era. The Irish migration following the British conquest may explain morphological similarities observed between Catholic and Protestant cemeteries.

OBJECTIFS: Au Québec, les phases de peuplement suivant l'arrivée des premiers colons européens ont presque été exclusivement documentées par des recherches génétiques et généalogiques. Les analyses bioarchéologiques sont limitées par l'important état de fragmentation des collections. L'étude de la variation morphologique de l'os temporal, particulièrement bien conservé, permettrait d'explorer l'histoire des populations de la vallée du Saint-Laurent, du régime français (1683-1760) au régime britannique (1760-1878). MATÉRIELS ET MÉTHODES: Un total de 214 os temporaux issus de sept cimetières catholiques (ascendance française) et protestants (ascendance britannique) a été modélisé en 3D et analysé par morphométrie géométrique. Des analyses de/par distance Procruste couplées avec une analyse discriminante et une MANOVA ont été utilisées pour évaluer les différences et affinités morphologiques entre les cimetières. Les fluctuations morphologiques ont été étudiées à l'aide d'une analyse de distances de Mahalanobis et quantifiées au moyen d'estimations Fst en utilisant l'analyse de Relethford-Blangero. RÉSULTATS: Malgré une forte affinité entre tous les cimetières catholiques, ces derniers présentent également une diversité morphologique régionale divergente - en particulier Montréal et ses villages satellites fortifiés. Montréal présente une faible augmentation de la variance morphologique sur trois siècles. Nos résultats ne montrent pas de différences morphologiques entre les populations francophones et anglophones, ce qui pourrait refléter la présence d'Irlandais après la conquête britannique. DISCUSSION: Les modèles de diversité morphologique interrégionale démontrent que les colons français n'ont pas contribué de manière égale aux populations descendantes comme le démontre les différences morphologiques observés. Les affinités entre protestants et catholiques au début de l'ère industrielle à Montréal pourraient refléter les importantes vagues de migrations irlandaises et le potentiel métissage malgré des différences socio-culturelle importantes.

Genomic footprints of (pre) colonialism: Population declines in urban and forest túngara frogs coincident with historical human activity.

Urbanisation is rapidly altering ecosystems, leading to profound biodiversity loss. To mitigate these effects, we need a better understanding of how urbanisation impacts dispersal and reproduction. Two contrasting population demographic models have been proposed that predict that urbanisation either promotes (facilitation model) or constrains (fragmentation model) gene flow and genetic diversity. Which of these models prevails likely depends on the strength of selection on specific phenotypic traits that influence dispersal, survival, or reproduction. Here, we a priori examined the genomic impact of urbanisation on the Neotropical túngara frog (Engystomops pustulosus), a species known to adapt its reproductive traits to urban selective pressures. Using whole-genome resequencing for multiple urban and forest populations we examined genomic diversity, population connectivity and demographic history. Contrary to both the fragmentation and facilitation models, urban populations did not exhibit substantial changes in genomic diversity or differentiation compared with forest populations, and genomic variation was best explained by geographic distance rather than environmental factors. Adopting an a posteriori approach, we additionally found both urban and forest populations to have undergone population declines. The timing of these declines appears to coincide with extensive human activity around the Panama Canal during the last few centuries rather than recent urbanisation. Our study highlights the long-lasting legacy of past anthropogenic disturbances in the genome and the importance of considering the historical context in urban evolution studies as anthropogenic effects may be extensive and impact nonurban areas on both recent and older timescales.

Do Narcisismo das Pequenas Diferenças ao Gozo Narcísico / From the Narcissism of Small Differences to Narcissistic Jouissance / Del Narcisismo de las Pequeñas Diferencias al Goce Narcisista

A proposta desse ensaio é retomar a incursão de Freud, a partir da Primeira Guerra Mundial, na fonte do sofrimento que vem das relações entre os humanos, indicando a novidade que significou o conceito de narcisismo das pequenas diferenças na apreensão dos movimentos coletivos que declaram uma inócua expressão de hostilidade ao outro, ou os que promulgam ações destrutivas e mortíferas contra o outro eleito como seu inimigo absoluto. Com o advento da pulsão de morte, Freud redimensiona o conceito de narcisismo das pequenas diferenças e introduz a ideia de que a satisfação das pulsões que atingem a mais cega fúria de destruição, está conectada a um gozo [Genuß] narcísico. Esse gozo, na leitura de Lacan, é um mal porque comporta um mal à alteridade. É com esse legado que nos propomos pensar a extensão da psicanálise ao discurso decolonial e outros discursos contra hegemônicos, através do diálogo interdisciplinar, na leitura das linguagens de ódio que enfrentamos em nossa época.

The purpose of this essay is to resume Freud's incursion, from the First World War, on the source of the suffering that comes from the relationships between humans, indicating the novelty that meant the concept of narcissism of small differences in the apprehension of collective movements that declare an innocuous expression of hostility to the other, or those who enact destructive and deadly actions against the other chosen as their absolute enemy. With the advent of the death drive, Freud re-dimensions the concept of narcissism of small differences and introduces the idea that the satisfaction of drives that reach the blindest fury of destruction is connected to a narcissistic jouissance [Genuß]. This jouissance, in Lacan's reading, is an evil because it entails an evil to alterity. It is with this legacy that we propose to think about the extension of psychoanalysis to the decolonial discourse and other counter-hegemonic discourses, through interdisciplinary dialogue, in the reading of the languages of hate that we face in our time.

El propósito de este ensayo es retomar la incursión de Freud, desde la Primera Guerra Mundial, sobre el origen del sufrimiento que proviene de las relaciones entre los humanos, señalando la novedad que significó el concepto de narcisismo de las pequeñas diferencias en la aprehensión de los movimientos colectivos que declaran una expresión inocua de hostilidad hacia el otro, o los que ejecutan acciones destructivas y mortíferas contra el otro elegido como su enemigo absoluto. Con el advenimiento de la pulsión de muerte, Freud redimensiona el concepto de narcisismo de las pequeñas diferencias e introduce la idea de que la satisfacción de las pulsiones que alcanzan la más ciega furia de destrucción está ligada a un goce narcisista [Genuß]. Este goce, en la lectura de Lacan, es un mal porque implica un mal a la alteridad.Es con este legado que nos proponemos pensar la extensión del psicoanálisis al discurso decolonial y otros discursos contrahegemónicos, a través del diálogo interdisciplinario, en la lectura de los lenguajes de odio que enfrentamos en nuestro tiempo.

Zumbis e Distopia: Os Restos da Colonialidade e as Lutas de Libertação / Zombies and Dystopia: The Remains of Coloniality and Fights for Freedom / Zombis y Distopía: Los Restos de la Colonialidad y las Luchas de Liberación

Debatemos os rastros presentes na distopia de nossos laços sociais contemporâneos enquanto restos da colonialidade que sobrevivem em nossa cultura. Metodologicamente, recorremos a personagens do imaginário coletivo que interrogam o lugar do outro na cena social e na política. Compreendemos que os zumbis enquanto imagem mnêmica social trazem visibilidade às políticas de degradação do outro - sua dominação, seu extermínio, bem como da desmobilização política. A contextualização histórica e geográfica da origem e da construção desses personagens reforça a constatação da lógica colonizadora e escravagista ali presente, fundamentada nos modos de captura dos desejos, dos corpos e da vida dos sujeitos, culminando no efeito de obliteração das perspectivas de futuro. A figura do zumbi enquanto a lembrança encobridora do negro escravizado haitiano denuncia a desqualificação das lutas de libertação como nada mais que atos violentos de uma horda acéfala, bem como oferece a oportunidade de reinstituir a dignidade dos movimentos que visam à transformação social. Dentro de determinada perspectiva crítica, os zumbis passam a representar a imagem mnêmica social dos libertários que não cessam de lutar. Tornam-se a simbolização do impossível de governar; reagem ao destino certo da condição de mortos, recuperando a potência de construção de um comum na alteridade.

We discuss the traces present in the dystopia of our contemporary social ties as remnants of coloniality that survive in our culture. Methodologically, we resort to characters from the collective imaginary that question the place of the other in social and political scene. We understand that zombies as a social mnemic image bring visibility to the policies of degradation of the other­their domination, their extermination, as well as political demobilization. The historical and geographic contextualization of the origin and construction of these characters reinforces the presence of the colonizing and slavery logic there, based on the ways of capturing the subjects' desires, bodies and lives, culminating in the effect of obliterating the prospects for the future. The figure of the zombie as a screen-memory of the enslaved black-Haitian denounces the disqualification of liberation struggles as nothing more than violent acts by an acephalous horde, as well as offers the opportunity to bring back the dignity of movements that claims for social transformation. Within a certain critical perspective, the zombies come to represent the social mnemic image of libertarians who never stop fighting. They become the symbolization of the impossible to govern; they react to dead condition as a fate, recovering the power to build a common in otherness.

Discutimos los rastros presentes en la distopía de nuestros lazos sociales contemporáneos como restos de colonialidad que perviven en nuestra cultura. Metodológicamente, recurrimos a personajes del imaginario colectivo, que cuestionan el lugar del otro en la escena social y en la política. Entendemos que los zombis como imagen mnémica social visibilizan las políticas de degradación del otro - su dominación, su exterminio, así como la desmovilización política. La contextualización histórica y geográfica del origen y de construcción de estos personajes refuerza la constatación de la lógica colonizadora y esclavista allí presente, basada en los modos de captura de los deseos, cuerpos y vida de los sujetos, culminando en el efecto de obliteración de perspectivas futuras. La figura del zombi como recuerdo encubridor del negro haitiano esclavizado denuncia la descalificación de las luchas de liberación como nada más que actos violentos de una horda acéfala, además de ofrecer la oportunidad de restituir la dignidad de los movimientos que aspiran a la transformación social. Dentro de cierta perspectiva crítica, los zombis vienen a representar la imagen mnémica social de los libertarios que no cesan de luchar. Se convierten en la simbolización del imposible de gobernar; reaccionan ante el destino cierto de la condición de los muertos, recuperando la potencia de construir un común en la alteridad.

Refusing epigenetics: indigeneity and the colonial politics of trauma.

Environmental epigenetics is increasingly employed to understand the health outcomes of communities who have experienced historical trauma and structural violence. Epigenetics provides a way to think about traumatic events and sustained deprivation as biological "exposures" that contribute to ill-health across generations. In Australia, some Indigenous researchers and clinicians are embracing epigenetic science as a framework for theorising the slow violence of colonialism as it plays out in intergenerational legacies of trauma and illness. However, there is dispute, contention, and caution as well as enthusiasm among these research communities.In this article, we trace strategies of "refusal" (Simpson, 2014) in response to epigenetics in Indigenous contexts. Drawing on ethnographic fieldwork conducted in Australia with researchers and clinicians in Indigenous health, we explore how some construct epigenetics as useless knowledge and a distraction from implementing anti-colonial change, rather than a tool with which to enact change. Secondly, we explore how epigenetics narrows definitions of colonial harm through the optic of molecular trauma, reproducing conditions in which Indigenous people are made intelligible through a lens of "damaged" bodies. Faced with these two concerns, many turn away from epigenetics altogether, refusing its novelty and supposed benefit for Indigenous health equity and resisting the pull of postgenomics.

Uprooting Medical Violence: Excavating the Roots of Settler Colonialism and Systemic Anti-Black Racism within Healthcare.

In this issue, Dryden (2023) disrupts the myth of neutrality in healthcare and outlines the importance of naming anti-Black racism in order to dismantle it. In this commentary, I take up Dryden's (2023) call to study the relationship between colonialism, anti-Blackness and healthcare. I utilize historical and present-day examples that uncover the roots of settler colonialism and slavery within North American healthcare systems. Finally, I explore how dispossessed communities have resisted medical violence. I call on healthcare workers to fight for non-reformist reforms, uplift self-determining care and engage in resistance toward liberatory futures.

Health care and black women: notes on coloniality, re-existence, and gains. / Cuidado em Saúde e mulheres negras: notas sobre colonialidade, re-existência e conquistas.

We reflect on Black women's health as part of a narrative produced by the exercise of coloniality and the forces that contribute toward defining and imposing the place of a subaltern since the objectified and racialized body notion informs it. Black women are represented in the worst health indicators. We propose to look at collective health from the perspective of care as a political, social, and intersubjective technology, in whose encounters with the aesthetic-political body of Black women are traversed by unique exclusion experiences. Moving beyond suffering, we also address agency, resistance, and the construction of an agenda of struggle based on the Black people's leading roles.

Refletimos sobre a saúde da mulher negra como parte integrante do enredo produzido pelo exercício do poder na colonialidade, e as forças que atuam no sentido da definição e imposição do lugar de subalterna, pois que informada pela noção objetificada e racializada de corpo. Mulheres negras estão substancialmente representadas nos piores indicadores de saúde. Propomos olhar o campo da saúde coletiva, em especial problematizando a dimensão do cuidado, enquanto tecnologia política, social e intersubjetiva, cujos encontros com o corpo estético-político da mulher negra são atravessados por experiências singulares de exclusão. Mas, para além do sofrimento, falamos também de agência e resistência, bem como da construção de uma agenda de luta a partir do protagonismo de negras/os.

Confronting Colonialism in Canadian Dietetics Curricula.

Many Canadian universities have committed to becoming more accountable to Indigenous Peoples by confronting the systemic, historical, and ongoing colonialism and anti-Indigenous racism that shape their campuses. In this Perspective in Practice piece, we invite the field of dietetics to consider how colonialism has shaped dietetics research, teaching, and practice. We also consider how we might transform the field of dietetics in ways that accept settler responsibility for interrupting racism and colonial harm; support the resurgence of Indigenous food and health practices; and recognise the connections between struggles to ensure that Indigenous Peoples can access culturally appropriate food and health care, and struggles for Indigenous sovereignty and self-determination. We do this by reviewing the history of the dietetics field, examining critical responses to existing Indigenisation and decolonisation efforts, and reflecting on recent changes to required dietetics competencies. We argue that curricula in dietetics programmes must teach the history of the colonial food system and equip students to identify and interrupt the individual and institutional colonial dynamics that contribute to the ongoing dispossession of Indigenous Peoples' lands and food sources and negatively impact Indigenous patients.