An account of technology in Africa from an African perspective, examining hunting in Zimbabwe as an example of an innovative mobile workspace. In this book, Clapperton Mavhunga views technology in Africa from an African perspective. Technology in his account is not something always brought in from outside, but is also something that ordinary people understand, make, and practice through their everyday innovations or creativities—including things that few would even consider technological. Technology does not always originate in the laboratory in a Western-style building but also in the society in the forest, in the crop field, and in other places where knowledge is made and turned into practical outcomes. African creativities are found in African mobilities. Mavhunga shows the movement of people as not merely conveyances across space but transient workspaces. Taking indigenous hunting in Zimbabwe as one example, he explores African philosophies of mobilities as spiritually guided and of the forest as a sacred space. Viewing the hunt as guided mobility, Mavhunga considers interesting questions of what constitutes technology under regimes of spirituality. He describes how African hunters extended their knowledge traditions to domesticate the gun, how European colonizers, with no remedy of their own, turned to indigenous hunters for help in combating the deadly tsetse fly, and examines how wildlife conservation regimes have criminalized African hunting rather than enlisting hunters (and their knowledge) as allies in wildlife sustainability. The hunt, Mavhunga writes, is one of many criminalized knowledges and practices to which African people turn in times of economic or political crisis. He argues that these practices need to be decriminalized and examined as technologies of everyday innovation with a view toward constructive engagement, innovating with Africans rather than for them.

An account of technology in Africa from an African perspective, examining hunting in Zimbabwe as an example of an innovative mobile workspace. In this book, Clapperton Mavhunga views technology in Africa from an African perspective. Technology in his account is not something always brought in from outside, but is also something that ordinary people understand, make, and practice through their everyday innovations or creativities—including things that few would even consider technological. Technology does not always originate in the laboratory in a Western-style building but also in the society in the forest, in the crop field, and in other places where knowledge is made and turned into practical outcomes. African creativities are found in African mobilities. Mavhunga shows the movement of people as not merely conveyances across space but transient workspaces. Taking indigenous hunting in Zimbabwe as one example, he explores African philosophies of mobilities as spiritually guided and of the forest as a sacred space. Viewing the hunt as guided mobility, Mavhunga considers interesting questions of what constitutes technology under regimes of spirituality. He describes how African hunters extended their knowledge traditions to domesticate the gun, how European colonizers, with no remedy of their own, turned to indigenous hunters for help in combating the deadly tsetse fly, and examines how wildlife conservation regimes have criminalized African hunting rather than enlisting hunters (and their knowledge) as allies in wildlife sustainability. The hunt, Mavhunga writes, is one of many criminalized knowledges and practices to which African people turn in times of economic or political crisis. He argues that these practices need to be decriminalized and examined as technologies of everyday innovation with a view toward constructive engagement, innovating with Africans rather than for them.

In Island Futures Mimi Sheller delves into the ecological crises and reconstruction challenges affecting the entire Caribbean region during a time of climate catastrophe. Drawing on fieldwork on postearthquake reconstruction in Haiti, flooding on the Haitian-Dominican border, and recent hurricanes, Sheller shows how ecological vulnerability and the quest for a "just recovery" in the Caribbean emerge from specific transnational political, economic, and cultural dynamics. Because foreigners are largely ignorant of Haiti's political, cultural, and economic contexts, especially the historical role of the United States, their efforts to help often exacerbate inequities. Caribbean survival under ever-worsening environmental and political conditions, Sheller contends, demands radical alternatives to the pervasive neocolonialism, racial capitalism, and US military domination that have perpetuated what she calls the "coloniality of climate." Sheller insists that alternative projects for Haitian reconstruction, social justice, and climate resilience—and the sustainability of the entire region—must be grounded in radical Caribbean intellectual traditions that call for deeper transformations of transnational economies, ecologies, and human relations writ large.

Safari Nation opens new lines of inquiry in the study of national parks in Africa and the rest of the world. The Kruger National Park is South Africa’s most iconic nature reserve, renowned for its rich flora and fauna. According to author Jacob Dlamini, there is another side to the park, a social history neglected by scholars and popular writers alike in which blacks (meaning Africans, Coloureds, and Indians) occupy center stage. Safari Nation details the ways in which black people devoted energies to conservation and to the park over the course of the twentieth century—engagement that transcends the stock (black) figure of the laborer and the poacher. By exploring the complex and dynamic ways in which blacks of varying class, racial, religious, and social backgrounds related to the Kruger National Park, and with the help of previously unseen archival photographs, Dlamini’s narrative also sheds new light on how and why Africa’s national parks—often derided by scholars as colonial impositions—survived the end of white rule on the continent. Relying on oral histories, photographs, and archival research, Safari Nation engages both with African historiography and with ongoing debates about the “land question,” democracy, and citizenship in South Africa.

How the presence of the tsetse fly turned the African forest into an open laboratory where African knowledge formed the basis of colonial tsetse control policies. The tsetse fly is a pan-African insect that bites an infective forest animal and ingests blood filled with invisible parasites, which it carries and transmits into cattle and people as it bites them, leading to n'gana (animal trypanosomiasis) and sleeping sickness. In The Mobile Workshop, Clapperton Chakanetsa Mavhunga examines how the presence of the tsetse fly turned the forests of Zimbabwe and southern Africa into an open laboratory where African knowledge formed the basis of colonial tsetse control policies. He traces the pestiferous work that an indefatigable, mobile insect does through its movements, and the work done by humans to control it. Mavhunga's account restores the central role not just of African labor but of African intellect in the production of knowledge about the tsetse fly. He describes how European colonizers built on and beyond this knowledge toward destructive and toxic methods, including cutting down entire forests, forced “prophylactic” resettlement, massive destruction of wild animals, and extensive spraying of organochlorine pesticides. Throughout, Mavhunga uses African terms to describe the African experience, taking vernacular concepts as starting points in writing a narrative of ruzivo (knowledge) rather than viewing Africa through foreign keywords. The tsetse fly became a site of knowledge production—a mobile workshop of pestilence.

This book constitutes the refereed proceedings of the First joint International Software Process Workshop and the International Workshop on Software Process Simulation and Modeling, SPW/ProSim 2006. The 34 revised full papers presented together with 4 keynote addresses are organized in topical sections on process tailoring and decision-support, process tools and metrics, process management, process representation, analysis and modeling, process simulation modeling, process simulation applications, and experience report.

Digital networking platforms like Facebook and Twitter have revolutionized everyday human interaction by facilitating the search for, and access to, information, entertainment, and social connection. But with the rise of digital surveillance and data extraction for profit, more people are seeking not just to disconnect from technology but to fully disentangle themselves from the widespread social, economic, and political networks of digital communications. Disentangling offers an interdisciplinary global analysis of this growing trend toward disconnection. Moving beyond technological disconnection, this volume proposes the term "disentangling" as a lens for re-thinking the structures of our digital world and categorizing the ways in which people reject, avoid, or rework their digital networks. Across twelve chapters, contributors explore the existential issues stemming from digitally entangled lives, including cultural capital and digital "detox" retreats, and investigate how geographies of disconnection relate to wider societal challenges. Additional chapters explore connections between digital disconnection and other forms of disconnection, including death, sleep, and the abandonment of human settlements. The volume closes with a reflection on connectivity in the post-pandemic society and how we might rework our connections to fit a "socially distanced" world. Blending philosophy and sociology with media geography, Disentangling offers a crucial reflection on how we might unravel our digital dependence by reasserting resilient boundaries between ourselves and the surrounding political, economic, cultural, and technological systems.