This is the third volume of the series Reinventing Social Emancipation: Towards New Manifestoes. Another Knowledge Is Possible explores the struggles against moral and cultural imperialism and neoliberal globalization that have taken place over the past few decades, and the alternatives that have emerged in countries throughout the developing world from Brazil and Colombia, to India, South Africa and Mozambique. In particular it looks at the issue of biodiversity, the confrontation between scientific and non-scientific knowledges, and the increasing difficulty experienced by great numbers of people in accessing information and scientific-technological knowledge.

This is the second volume, after Democratizing Democracy, of the collection Reinventing Social Emancipation: Towards New Manifestoes.Here, the author examines alternative models to capitalist developmentthrough case studies of collective land management, cooperatives ofgarbage collectors and women's agricultural cooperatives. He alsoanalyzes the changing capital-labor conflict of the past two decadesand the way labor solidarity is reconstituting itself under new formsfrom Brazil to Mozambique and South Africa.

This book explores the concept of 'cognitive injustice': the failure to recognise the different ways of knowing by which people across the globe run their lives and provide meaning to their existence. Boaventura de Sousa Santos shows why global social justice is not possible without global cognitive justice. Santos argues that Western domination has profoundly marginalised knowledge and wisdom that had been in existence in the global South. She contends that today it is imperative to recover and valorize the epistemological diversity of the world. Epistemologies of the South outlines a new kind of bottom-up cosmopolitanism, in which conviviality, solidarity and life triumph against the logic of market-ridden greed and individualism.

In The End of the Cognitive Empire Boaventura de Sousa Santos further develops his concept of the "epistemologies of the South," in which he outlines a theoretical, methodological, and pedagogical framework for challenging the dominance of Eurocentric thought. As a collection of knowledges born of and anchored in the experiences of marginalized peoples who actively resist capitalism, colonialism, and patriarchy, epistemologies of the South represent those forms of knowledge that are generally discredited, erased, and ignored by dominant cultures of the global North. Noting the declining efficacy of established social and political solutions to combat inequality and discrimination, Santos suggests that global justice can only come about through an epistemological shift that guarantees cognitive justice. Such a shift would create new, alternative strategies for political mobilization and activism and give oppressed social groups the means through which to represent the world as their own and in their own terms.

Although the manifestation of what is taken to be indigenous knowledge could presumably be traced back roughly to the origins of humankind, the idea of indigenous knowledge is a fairly recent phenomenon. It has arguably gained conceptual and discursive currency only over the past half century, with a veritable slew of conferences, workshops, special journal editions, and anthologies devoted to the topic. Yet, there has been no treatise that offers a comprehensive, critical examination of this notion. Accounts of indigenous knowledge usually focus on explanations of “indigenous,” “local,” “traditional,” “African” and the like – but to date not a single defense of indigenous knowledge has bothered to explain the particular understanding of “knowledge” the authors are working with. Indigenous Knowledge: Philosophical and Educational Considerations’s critique of the idea of indigenous knowledge should in no way be understood as an endorsement of the evils of colonial conquest and (ongoing) exploitation, oppression, and subjugation. Nor should it be taken as an indication of a failure on the part of the Kai Horsthemke to sympathize with the struggle of indigenous peoples the world over for a dignified and sustainable way of life, for personal and communal space, and for self-determination. The aim of the book is to provide especially “indigenous” educators with theoretical tools for critical reflection and interrogation of their own and others’ preconceptions, assumptions, and epistemic practices and customs.

Offering 12 interviews with postcolonial thinkers in the social sciences and humanities, this collection features theorists such as Sara Ahmed and Paul Gilroy. Topics range from Bob Marley to the Black Panthers, Fanon to feminism, and anti-apartheid to the academy, uncovering thought provoking adventures about resistance and empowerment.