The Shona people of Zimbabwe hold rich social histories that should be approached as public humanities. This article explores the oral traditions, pre-colonial sociopolitical systems, and the profound impacts of colonial and post-colonial developments on cultural identity to understand the cohesion of the Shona people. The Shona people’s rich culture of myths, folktales, and storytelling serves as a repository of collective memory that preserves the values, beliefs, and cosmologies underpinning their society. In examining pre-colonial Shona governance, this article highlights the decentralised political systems rooted in chieftaincy, kinship networks, and communal land tenure still in practice today. Using a hybrid methodological approach that integrates ethnographic insights, historical analysis, and theoretical frameworks, such as Santos’ (2018) epistemologies of the South, this study positions Shona public humanities within broader debates on African Indigenous knowledge systems and post-colonial identity reconstruction. The analysis extends to the economic practices of agrarian subsistence and long-distance trade, underscoring the sophisticated socio-economic frameworks of Shona society. Despite the challenges posed by industrial encroachment and cultural commodification, a resilient Shona heritage upholds adaptive strategies. A Shona situated approach contributes to broader debates on decolonisation for the preservation of Indigenous knowledge in a rapidly globalising world.

Archaeology has been closely entangled with dominant power structures since its formal emergence in the nineteenth century. Recent scholarly work has sought to challenge this relationship and destabilize the fundamental Eurocentrism of archaeological theory and praxis. The extent to which this effort is reflected beyond academia has, however, not been as widely explored. In this article, the author presents evidence concerning the production of archaeological knowledge within the academy, the dissemination of knowledge of the past in schools and the media, and the consumption of this knowledge by members of the British public, including adults and secondary school pupils aged 11–14. He concludes that there exists a fundamental disjuncture between contemporary scholarly work and popular perceptions of the past and suggests some ways the academy may challenge the continued prevalence of Eurocentric perspectives of the past in popular discourse.

The 1970s saw the rise of two unrelated and yet affine historical concepts: Late Antiquity (Brown 1971) and Post-Modernism (Lyotard 1979). It is almost as if the breakdown of Antiquity in the way it had been traditionally understood, clearly delineated from the Middle Ages and the Byzantine Empire, heralded the dissolution of the Modern Western self-understanding and everything that went with it. For Byzantine studies, it came with a flora of textual rediscoveries; but the gate that had opened onto the spiritual meadows of Late Antiquity could also be used to approach and contextualize Islam in a new way.

Sociology emerged in the course of Western modernization; its major classical-era statements are preoccupied with modernity and its impact on national societies. After decolonization, ‘Third World’ modernization paved the way for the notion of globalization. The sociology of globalization is a current specialty within US and European sociological associations. The promise of global sociology has been on the agenda of the International Sociological Association since at least 1990. At a deeper level, global sociology requires un-thinking the role of core concepts such as modernity or religion or society vis-à-vis their Western origins. Global Studies and post-colonial sociology, two of the most widely known research fields claiming global intent, are examined with respect to whether they provide adequate conceptual resources for global sociology. While the research agendas of both offer promising insights, inquiry suggests that both suffer from important drawbacks. The sociological tradition is now facing an impasse; fragmentation may persist, but other possibilities also exist. No grand solution is perhaps possible. A truly global sociology may eventually emerge from the original interpretations that develop from non-Western historical paths.

The past two decades have witnessed Macao’s development into the casino capital of the world. Casinos have significantly transformed all respects of Macao society—a phenomenon termed as the casinoization of Macao. While much research has explored how casinoization has affected Macao’s socioeconomic developments, empirical research on the relationship between casinoization and law enforcement agencies is extremely limited. Using official statistics and interviews with serving and retired police officers as well as police applicants in Macao, this article examines the quick-money mentality, laissez-faire regulation, and the paradox of plenty, three features of casinoization, and their profound impact on the Macao police. First, the early phase of casino liberalization created a draining effect on human capital from the police force. Second, the lucrative casino tax revenues empowered the government to resolve the labour shortage issue and significantly improve the police image. Third, casinoization inadvertently reinforced the colonial legacy of laissez-faire regulation, hampering the progress of institutional reforms. Fourth, the decline of casino has contributed to the unprecedented “police fever” among the youth in Macao.

For centuries, European operas have portrayed dramatic, exotic Others on stage. However, as opera is increasingly adopted around the world, including by those “Eastern” Others it orientalized, its Othering tendencies serve new, more critical purposes. Post-colonial studies of knowledge and cultural production have shown how relations between centers and peripheries, knowledge and power are integral to forms of orientalism. In Tajikistan, the accounts of opera told today by the daughter of a successful Soviet Tajik composer bring to light the ambiguity of power relations and positionalities in Soviet opera’s production. Her accounts, beyond highlighting opera’s readily apparent orientalist tendencies, reveal surprising cosmopolitan aspirations in Soviet Central Asian opera. Cosmopolitan histories and values also feature heavily in post-colonial politics of knowledge production, but the concept appears worlds apart from, even in opposition to that of orientalism: the latter feeds off center-periphery, knowledge-power relations, while the former aspires to evade them. Through this present-day account of opera’s development in Soviet Tajikistan, this article challenges this opposition, theorizing a conceptual ambiguity and interdependence between orientalism and cosmopolitanism, which has important consequences for knowledge-producing fields like opera, as well as anthropology. Multiple forms of orientalism and cosmopolitanism overlapped and interacted in the development of Soviet Central Asian opera as numerous, intersecting meanings and socio-political agendas went into its production. Ultimately, a conceptual space emerges between the orientalism(s) and cosmopolitanism(s) at play. This ambiguous space in-between offers a lens for critically evaluating the complex, uneven practice of portraying and engaging with Others.

Despite the growing prominence and use of Rights of Nature (RoN), doubts remain as to their tangible effect on environmental protection efforts. By analyzing two initiatives in post-colonial societies, we argue that they do influence the creation of institutionalized bridges between differing land-ownership regimes. Applying the methodology of inter-legality, we examine the Ecuadorian Constitution of 2008 and the Ugandan National Environment Act 2019. We identify five normative spheres that influence land-ownership regimes. We find that the established Ecuadorian RoN have an institutionalized effect on the nation's legal system. Their more recently established Ugandan counterpart shows potential to develop in the same direction.

This article looks at lawsuits surrounding two Chinese cemeteries in the mid-twentieth century South Korean cities of Incheon and Seoul as crucial sites to examine the post-colonial legal construction of national citizenry based on property rights. While different legal rationales were employed in each case, the two Chinese cemeteries were relocated to the periphery of each city as a consequence of the litigation. In Incheon, it was argued that the cemetery was owned by Chinese nationals whose land rights were ambiguous and hence open to question, both during the colonial and post-colonial period. On the other hand, in Seoul, rights to the cemetery were at stake due to its association with Japanese nationals, whose holdings were regarded as ‘enemy properties’ in the post-colonial years. Not only were the lawsuits symbolic events that foreshadowed the displacement of Chinese residents from what was considered to be Korea's national land, they also revealed an operative ambiguity in the post-colonial legal system, readily exploited as a tool for discrimination. Drawing upon an analysis of these cases, I argue that the Chinese cemeteries served as a reminder that uncertainty and ambiguity were on tap in the legal workings of post-colonial society, manifested in blunt efforts to define its legitimate members and dictate who is entitled to be buried within a nation's borders.

This article seeks to remedy a fundamental flaw in the debate about European integration and European Union (EU) law: the almost complete absence of a reckoning with the legacy of empire and imperialism. The article shows that the significance of EU law can be understood only against the background of the historical transformation of the European public law order with the decline of the European empires. European integration is an integral part of a new European public law order that finally replaced the public law order of the European empires – Droit Public de l’Europe or Jus Publicum Europaeum – in which the European states held a privileged place as the only ‘civilised’, and hence, sovereign states in the world. The post-World War II European public law order entailed a new vision for domestic public law, but also constituted intra-European relations anew, and established a new set of external relations between Europe and its former colonies. With the shift from ‘European’ international law to ‘universal’ international law in the twentieth century, European integration helped carve out a space for ‘Europe’ in a world where Europe was no longer the centre of gravity.