The next day, as usual, the grandmother went to lay flowers in the grave and came across the grandson's body lying on the ground, the servants who were with her manifested themselves and the spirits began to quarrel. His maternal relatives wanted him to be a servant of God, adopting modern practices to represent the family in society. On the other hand, his paternal family wanted him in the hut, serving the family spirits. The shouts reached the village and everyone watched that spectacle of spiritual conflict. 
For many in Libya, the Jamahiriya remains a reference point of lost sovereignty and stability. Such views are reinforced with every new revelation about Libya’s subjugation to outside forces. One of the latest insights into this subjugation came when the US Department of Justice released documents revealing that, during NATO’s intervention in Libya, Jeffrey Epstein worked with former British and Israeli intelligence officers in an effort to access billions in Libyan state assets frozen in Western countries. 
By prioritizing an approach centered on people’s experiences, it presents itself as a humanising discipline that seeks to capture the nuances of everyday life, beyond the statistical cut-outs and social determinisms. Of course, there are structures, tendencies and politics that go beyond people’s will and that must be analysed (consider the processes of racialisation and precarisation), but a closer look at their strategies, dreams and aspirations allows us to understand the choices available to them within socially defined boundaries, highlighting their strengths and weaknesses. For this reason, this study takes specific localities in order to gain an understanding of the situation of Muslims in Sintra and does not claim to represent the Muslim population as a whole. 
Renewed uncertainty around US engagement, including signals of potential funding reductions, institutional disengagement, and a second withdrawal from the Paris Agreement, has reintroduced questions about the durability of global climate commitments. 
Modern-day slavery is the lot reserved for Kenya’s youth by a government once invested in the education of the country’s young but now content to send them to foreign lands as labour exports. 
These practices were serious enough for the newly independent African nation of Ghana to lodge a legal complaint against Portugal before the International Labour Organisation in 1962, helping to expose the fallacy of Portuguese benevolence towards its black population (Wolfson et al., 2009). As such, Eusébio, falsely made into a symbol of a non-racist past, functions to soften colonial realities and to silence the everyday racism experienced by African and Afro-Portuguese figures, who could not speak up at the time, in contrast to the anti-racist activism of Vinícius Jr. today. 
Portugal did not begin the taking. It widened the road. The desert and the ocean became parallel corridors of the same long project. The Trans-Saharan slave trade would run for twelve centuries in total. It trafficked an estimated ten million people, and yet it is barely spoken of. In the West, it barely exists as a cultural fact at all. 
For more than 35 years, Serbian society has been in a state of continuous disintegration. Almost nothing functions as it should. The wealth that had been collectively produced during Yugoslav times, was systematically privatized, creating a narrow elite of multimillionaires and billionaires whose power is rooted almost entirely in the capture of public resources and state-funded projects. 
Amélia’s grandchildren and great-grandchildren speak many languages, have different hair colours, and hold many different passports. They have lived a wide range of experiences. Yet they are all part of the same family. When they meet, they share a sense of belonging to something beyond words, categories, or distinctions. So what is this family identity? Who knows? Even the family members themselves offer many different answers to that question. 
To understand Trinidad, there can be no fixed, predetermined “root identity” in the traditional, categorical sense. The island’s culture claims its right to opacity, resisting simplification, even while its core remains Creole. Too many people, too many cultures have met - and clashed - across its ports and borders. For this reason, Trinidad cannot be singular; it is plural, maternal. Like a mother, it tells stories, at first misunderstood by its children, yet always offering a lesson. Like a mother, it lets its children wander before calling them back to the tropics. This island is a birth of worlds. 
Dear racialized friend, we both feel the weight, so let me end here as it’s getting late, when we talk about racism, whiteness and privilege, don't ever forget to create contexts, don't repeat the same claims as if they were refrains, don't talk about the system as if it operated and oppressed in the same way everywhere, with no aims or changes or such affairs, or as if the context of blacks in the USA was the same as that of blacks in Portugal, and of blacks in Brazil, and from there to blacks in Guinea. 
The Black body is one of the boring, limiting terms that abound in decolonial discourse. The fact that it is an unknown or almost unknown term in Guinea-Bissau (I’ve no idea if I need statistics to say this), makes me wonder: how do you decolonize Africa without Africans being involved? 
This letter from a father to his son, who nevertheless grew up with different references, shows this continuity (the son was lucky enough to see two terms of a Black president, an example to the African American community in terms of representation and ambition). United by fear and anger, they underpin the idea of an imagined community, since the Black body demolishes any theory or story of personal success (studies, money, status) as long as it’s marked by discrimination. 
After departing from Germany, they settled in Australia and began archiving their visual memories, which were eventually sent to Iwalewahaus. Their professional legacy has since been digitized and shared with the Centre of Black Culture and International Understanding (CBCIU) in Osogbo, Nigeria. Their collection has been researched in the frame of collaborative research projects and individual PhD topics, questioning Ulli and Georgina Beiers legacy and its inherent dominant narratives as well as contributing to a broader understanding of Modernisms. Currently, Iwalewahaus as an institution still feeds from its initial strategies, trying to navigate between different stakeholders and ethical commitment. 
Material and bodily relations and interactions are of fundamental importance for framing cannibalism of the technologies of conquest and of ethnographic museums specifically. The museum instead is not seen as an institution but as part of the bigger continuum of conquest and it’s embodiment by the Western powers. The body is not seen as a monad, as a discrete and spatially limited category, but as a source, a force and an opportunity, as a site of otherness within oneself but also as limited by difference. 
This year marks the 50th anniversary of the Portuguese Revolution and the centenary of the birth of one of the most influential leaders of the African decolonization movement. Transatlantically, Cuba played an important part militarily and politically in ejecting the colonizers, while Brazilian educator Paolo Freire was influenced by Cabral’s education for the people. Their ideas are very relevant today.
The Syndicate of Angolan Journalists (SJA) marked, on March 28th, another anniversary of an organization that entered the history of the country's democratization in a pioneering position that no one can take away from it, when talking about syndicalism in Angola. But not only that, the SJA will also be called upon to testify for future memory when talking about the achievement of freedom for all, which until then did not exist, with the performance of the state average - the only one that existed - a good mirror of this reality full of omissions and manipulations, where only the booming “voice of the owner” could be heard and little else. 
It is considered a treasure of Haitian culture, which reflects the society of the Caribbean country. The krik-krak, the art of telling riddles or tales (kont, in Creole) is a living tradition that unites and transcends generations through oral speech. 
Further deepening tensions that already existed between people who had often been enemies and who were now forced to live as compatriots in territories forced upon them by external forces. The colonizers began to give better treatment to those who were “assimilated” and, even better, those who were lighter and had “fine” features. And so, in a process of mimesis in relation to the concepts that reward the ideology of racism, the ideology of colorism emerges in which, the lighter and with finer features the Black person is the more easily they ascend socially. 
It’s having for background the growing influence of the Internet/Social Networks in Angola and the extraordinary increase in information available from the most diverse sources, the importance of the role of the journalist among us has also been increasing, as is the case in other geographical contexts. To read
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