BEGIN:VCALENDAR VERSION:2.0 PRODID:-//Sabre//Sabre VObject 4.5.8//EN CALSCALE:GREGORIAN BEGIN:VTIMEZONE TZID:Europe/Zurich X-LIC-LOCATION:Europe/Zurich TZURL:http://tzurl.org/zoneinfo/Europe/Zurich BEGIN:DAYLIGHT TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:CEST DTSTART:19810329T020000 RRULE:FREQ=YEARLY;BYMONTH=3;BYDAY=-1SU END:DAYLIGHT BEGIN:STANDARD TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:CET DTSTART:19961027T030000 RRULE:FREQ=YEARLY;BYMONTH=10;BYDAY=-1SU END:STANDARD END:VTIMEZONE BEGIN:VEVENT UID:news4559@zasb.unibas.ch DTSTAMP;TZID=Europe/Zurich:20250825T155149 DTSTART;TZID=Europe/Zurich:20250613T093000 SUMMARY:Workshop: Decolonial Research Approaches DESCRIPTION:All interested scholars and reflective practitioners are invite d to explore the above question in light of a potential upcoming book proj ect that has an initial research focus on the African continent and an out look of the pre-conference of the 2026 World Ethic Forum in Nairobi\, Keny a.\\r\\nOrganizers and faciliators:\\r\\nDr. Mohamed El-Mongy (Egypt) has ample experience in research in the Nile Basin and beyond\, mediation and reconciliation practices.\\r\\nPhD cand. Luea Ritter\, brings experience i n resilience and coherence building in cross-sector collaboration and mult ilateral processes\, & research on the Nile basin.\\r\\nDr. Anaïs Sägess er\, is a master's student at the ZASB and teaches on knowledge integratio n at the University of St.Gallen\,\\r\\nAll co-facilitators are reflective practitioners co-leading and part of the World Ethic Forum.\\r\\nRational e\\r\\nAt the World Ethic Forum\, we feel called to explore decolonial res earch practices grounded in an ontology of radically shared aliveness\, ca re\, and kinship. Embracing diverse cosmologies\, we seek to create a dial ogical platform where different knowledge systems and practices can intera ct\, co-evolve\, and enrich both academic and lived practices\, building\, e.g on Denscombe\, 2024.\\r\\nHistorically\, knowledge was rooted in an i ntimate relationship with the Earth understood as living and intraconnecte d\, inherently local and ecological. However\, the rise of Western colonia l science and perpetuating patterns reframed this situated knowledge as "I ndigenous"—a term often used to contrast with so-called universal\, scie ntific standards (Ringera\, 2024\; Somet\, 2019\; Sarr\, 2019\; Eisenstein \, 2013). Colonial systems enforced the dominance of Western epistemology\ , discrediting others as "primitive" or "obsolete" and embedding this hier archy in contemporary academic institutions (Jain\, 2002\; Akomolafe\, 202 2).\\r\\nYet\, Indigenous knowledge is neither static nor simplistic. As D avis and Coopes (2022) highlight in their Indigenous Knowledge Lab (IKL)\, such knowledge is deeply ecological\, intergenerational\, and encoded in both stories and biology. It respects the kinship between humans and more- than-human life\, and is rooted in a living memory that includes trauma pa ssed through generations—within human bodies and e.g. water (Davis et al .\, 2022\; Marrie\, 2020).\\r\\nReframing scientific understanding thus in volves unlearning colonial frameworks and healing from epistemic trauma (R ingera\, 2024). True integration requires integrating native tools\, embod ied practices\, wider ways of knowing\, lived experience and external vali dation (Mugyabuso\, 2024\; Walter\, 2024). This shift opens possibilities for new ways of knowing and being—ones potentially more capable of addre ssing today’s global challenges than the current dominant paradigms.\\r\ \nWorkshop Flow:\\r\\n9:30 Opening Circle – Welcome\, intentions\, groun ding.\\r\\n9:45 Check-in and get to know each other\\r\\n10:15 World Café \\r\\n12:30 Lunch Break\\r\\n14:00 Synthesis\\r\\n16:00 Next steps - Refle ction\, next steps\, and co-visioning.\\r\\n16:30 End X-ALT-DESC:

All interested scholars and reflective practitioners are invited to explore the above question in light of a potential upcoming boo k project that has an initial research focus on the African continent and an outlook of the pre-conference of the 2026 World Ethic Forum in Nairobi\ , Kenya.

\n

Organiz ers and faciliators:\n

Dr. Mohamed El-Mongy (Egypt) has ample experience in research in the Nile Basin and beyond\, mediation and reconciliation pr actices.

\n

PhD cand. Luea Ritter\, brings experienc e in resilience and coherence building in cross-sector collaboration and m ultilateral processes\, &\; research on the Nile basin.

\n

Dr. Anaïs Sägesser\, is a master's student at the ZASB and tea ches on knowledge integration at the University of St.Gallen\,

\n

All co-facilitators are reflective practitioners co-leading and part of the W orld Ethic Forum.

\n

Rationale

\n

At the World Ethic Forum\, we feel called to explore decolonial research practices grou nded in an ontology of radically shared aliveness\, care\, and kinship. Em bracing diverse cosmologies\, we seek to create a dialogical platform wher e different knowledge systems and practices can interact\, co-evolve\, and enrich both academic and lived practices\, building\, e.g on Denscombe\, 2024.

\n

Historically\, knowledge was rooted in an intimate relations hip with the Earth understood as living and intraconnected\, inherently lo cal and ecological. However\, the rise of Western colonial science and per petuating patterns reframed this situated knowledge as "Indigenous"—a te rm often used to contrast with so-called universal\, scientific standards (Ringera\, 2024\; Somet\, 2019\; Sarr\, 2019\; Eisenstein\, 2013). Colonia l systems enforced the dominance of Western epistemology\, discrediting ot hers as "primitive" or "obsolete" and embedding this hierarchy in contempo rary academic institutions (Jain\, 2002\; Akomolafe\, 2022).

\n

Yet\, Indigenous knowledge is neither static nor simplistic. As Davis and Coope s (2022) highlight in their Indigenous Knowledge Lab (IKL)\, such knowledg e is deeply ecological\, intergenerational\, and encoded in both stories a nd biology. It respects the kinship between humans and more-than-human lif e\, and is rooted in a living memory that includes trauma passed through g enerations—within human bodies and e.g. water (Davis et al.\, 2022\; Mar rie\, 2020).

\n

Reframing scientific understanding thus involves unle arning colonial frameworks and healing from epistemic trauma (Ringera\, 20 24). True integration requires integrating native tools\, embodied practic es\, wider ways of knowing\, lived experience and external validation (Mug yabuso\, 2024\; Walter\, 2024). This shift opens possibilities for new way s of knowing and being—ones potentially more capable of addressing today ’s global challenges than the current dominant paradigms.

\n

Workshop Flow:

\n

9:30 Opening Circle – Welcome\, intentions\, grounding.

\n

9:4 5 Check-in and get to know each other

\n

10:15 World Café

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12 :30 Lunch Break

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14:00 Synthesis

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16:00 Next steps - Reflect ion\, next steps\, and co-visioning.

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16:30 End

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