What is meant by the decolonisation of academic life? Why might it be of importance to contemporary British sociology? How might decolonisation proceed, and what might our sociological imaginations suggest are some of the obstacles it faces along the way?
As noted in Why Is Classical Theory Classical? (1997) by Raewyn Connell, and in chapter six of our book where we discuss the relationship between empire and the development of sociology, the main stories told about the world by many sociologists of late nineteenth and early twentieth century rarely looked at the structural relationship and centrality of race to modernity, industrial society, and capitalism. Instead of making connections between social structures and racial inequalities, they spoke of different stages of development and focused on cultural differences to erase the ongoing colonial and imperial encounter from understandings of the “metropole” and the “periphery”.
How and why the psychological view has come to trump the sociological imagination...
The power of art, dance and song in empowering the education and social connection of young Trinidadians...