Search

Land acknowledgments are one step that educators and institutions can take to begin realigning their relationship with Indigenous peoples. However, many fear doing more harm than good when taking the first step of doing a land acknowledgment. In this paper an instructor who overcame such hesitation and an Indigenous faculty member share a six item framework for land acknowledgments developed in collaboration with Indigenous students, colleagues, and community members that greatly increases the likelihood of doing good rather than harm when delivering a land acknowledgement. This article's unique contribution is its specific framework and step-by-step instructions for creating an appropriate and meaningful land acknowledgement, using an example crafted for the authors' institution to illustrate the process. It also suggests resources for learning about land acknowledgment that will be useful to people living on Indigenous lands around the world.

Epistemicide occurs when one knowledge is exalted at the expense of local or indigenous knowledge systems leading to the demise of such knowledge systems. In this article, I focus on how some conceptions and ways of incorporating indigenous knowledge systems seem to be entangled in the same misnomer to which they owe their existence (i.e. a mischaracterisation of indigenous knowledge systems leading to epistemicide in the school curriculum). Subsequently, I interrogate some examples from three curriculum statements of post-apartheid South African schools where there is a conspicuous attempt to include that which is presumed to be indigenous knowledge systems. I argue that such epistemologically unwarranted acts of integrating indigenous knowledge systems in the three post-apartheid curriculum statements unfortunately do not safeguard indigenous knowledge systems from epistemicide. In fact, the manner in which indigenous knowledge systems are integrated creates a false dichotomy and sense of identity. Bluntly put, the evident integration of indigenous knowledge systems as apparent theoretical knowledge fortifies epistemicide as opposed to alleviating it. Universally true knowledge about indigenous people and practices should therefore be included within the school curriculum to provide historical meaning to the content that is taught and instil a true sense of identity within the communities of indigenous people.

Introduction: This paper explores what praxis is and its importance for catalyzing social justice. Statement of the Problem: At times, psychologists have articulated the importance of bridging the researcher-activist divide via praxis, but progress in creating these bridges has been slow. Literature Review: We examine how praxis can be rooted in decolonial pedagogical approaches and a tool that can bridge scholarship and activism. Building on previous work by teachers of psychology, we review small, medium, and large-scale praxis assignments that have been used in university courses. Teaching Implications: We discuss our own versions of praxis assignments used in four different psychology courses (three of which took place during the pandemic). We reflect on the ways we see students motivated by an assignment with relevance to the real world and potential for creating social change, the ways that students are able to integrate course material more deeply through action, and some of the challenges with these assignments. Conclusion: We conclude by providing recommendations for educators interested in assigning praxis projects in their psychology courses.

Copyright of Latin American & Latinx Visual Culture is the property of University of California Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

As PhD students and sessional lecturers, we undertook a collaborative narrative study to explore our pedagogical and curricular approaches to decolonizing a community development course offered in our College of Education. We gathered our conversations, reflective journals, and notes, then wove together the narratives thematically using a métissage research methodology. We discovered ways we come together in the spaces in-between our different experiences, backgrounds, and worldviews, as Indigenous and non-Indigenous educators, decolonizing our curriculum and our students' classroom experience. This paper shares one of the thematic braids we created, focused on the use of story for research, story as pedagogy and story for building relationships. We encourage educators to consider bridging their worldviews with other ways of seeing and knowing, to work toward decolonizing their teaching practices using story, and to form relationships across differences using story. [Articles in this journal were presented at the University of Calgary Conference on Postsecondary Learning and Teaching.]

Looking back and learning from Indigenous knowledges in education holds the key to supporting change in educational spaces today to be more inclusive and wholistic. Indigenous practices, passed down from generation to generation, hold important knowledge that can be used in classroom teaching. My hope is that by using this Indigenous lens of education, a path for change will be created in the current colonial education system. In this paper, I examine how I view classroom teaching through my own Indigenous worldview and with the support of those Indigenous scholars that have been doing this work for many years before me. I highlight the ways in which Indigenous knowledge systems support education and learning in today's classrooms. [Articles in this journal were presented at the University of Calgary Conference on Postsecondary Learning and Teaching.]

In this conceptual paper, the author argues that equity research in mathematics education is a genre that operates according to certain implicit ideological and rhetorical rules and assumptions--or discursive formations--that form how one can think about equity and inequity. One such rule that forms the basis of this paper is the axiom of racialized deviance, a logical tool developed by whiteness to establish its dominance and to justify physical, psychic, and epistemic violence against blackness. The author takes up "whiteness" and "blackness" related to global systems of racialization beyond the reference to white and Black people that is more typical in the United States. The author proposes three ways that the deviance axiom shows up in equity research in mathematics education: ethnomathematics, repair orientations, and success counternarratives. This issue of racialized deviance unveils equity research in mathematics education as a project whose logical foundations undermine its stated aims. The logic of global white supremacy under which school mathematics operates creates a situation where it is impossible for equity in mathematics education to exist outside because the genre requires that anyone who elects to participate accepts the axiom of racialized deviance on some level.

This article presents the epistemological complexity inherent in the roll out of an international project on Disaster and Risk Reduction, and consequently about science education in the Indigenous context of Turkana County in Kenya. After an introduction that explains the current state of Disaster and Risk Reduction, the paper focuses on the 'Paper Volcanoes Laboratory' program and toolkit for children and teachers, which aims to spread awareness about natural hazards among children. The paper argues that the geographical, social and educational context where the project is carried out is critical to consider, and decolonial studies provide a conceptual and theoretical framework for this project. This allows to recognize reproduction of infantilization of Indigenous people and children through Western knowledge and science if implemented without consideration for local contexts, and demonstrates how Western educational projects have been a tool of discrimination and colonization. However, at the same time, it opens up the possibility for a dialogue and an encounter between the different epistemologies present in a project that was conceptualized within the Western context, but is to be carried out in Turkana County in Kenya.

"Decolonizing Geography: An Introduction" by Sarah A. Radcliffe explores the decolonization of Anglophone geographical curricula. The book emphasizes the importance of approaching fieldwork with humility, respecting local knowledge, and avoiding the imposition of Western paradigms. It calls for action to avoid blinders, respect counternarratives, question official histories, acknowledge privilege, employ collaborative research, and entertain alternative epistemologies. The book also highlights the significance of indigenous environmental knowledge in physical geography and addresses the lack of diversity in the discipline. Overall, "Decolonizing Geography" offers a comprehensive exploration of decolonial approaches in geography and provides practical examples and suggestions for further research. [Extracted from the article]

This paper advances a theoretical analysis of the similarities and differences between critical theories of education and Indigenous theories of education along three main themes: epistemological and ontological groundings, the means of education, and political projects. While both schools of theory critique neoliberal and neoconservative tendencies in curriculum and in the political economy of education, and both promote pedagogies favoring freedom from oppression, respect, and sustainability divergences in the two schools of thought are important to grasp for theoretical and strategic reasons. This paper delineates these differences and arrives at the following broad conclusions: (1) while critical theories of education are epistemologically contentious, Indigenous theories of education are ontologically rebellious; (2) while critical scholars emphasize protecting and improving public schools in the name of preserving a public good, they largely ignore how the political economy of education and different political goals encourage Indigenous educators to turn towards options beyond the traditional public school for creating alternative educational spaces; and (3) while critical scholars promote a remaking of the public sphere to increase the participation and opportunities of all individuals within it, Indigenous scholars in education favor a model of schooling capable of raising citizens that are "first" citizens of their own communities, and then citizens of broader communities; this tension might be best illuminated by a liberal versus a communitarian political philosophy. This paper concludes in arguing that while the two bodies of literature have much in common, a pro-public school discourse, as well as new theories for intercultural pedagogy, should address the divergences evident in these themes.

Purpose: The purpose of this paper is to investigate the impact of the COVID-19 pandemic on doctoral education. Pandemics throughout history have generated new educational theories and practices, accelerated some trends and signalled the abrupt end of others. The unpredictable effects of the COVID-19 pandemic have particularly impacted upon First Nations and transcultural communities and People of Colour throughout the globe. A second significant recent global trend that occurred at the height of the pandemic was the reignited #BlackLivesMatter (#BLM) protest campaign. This campaign drew attention to the vast inequities faced by black, transcultural (migrant, refugee, culturally diverse and international) and Indigenous peoples and triggered rapid action in higher education institutions against racism and unconscious bias. Design/methodology/approach: This conceptual paper draws upon postcolonial/decolonial theory to demonstrate how the COVID pandemic and #BLM movement prompts us to revitalise doctoral education. Findings: These two issues have created renewed urgency around the need to decolonise higher education and a desire to transform the "business-as-usual" geopolitical power dynamics that continue to privilege Northern knowledge over culturally diverse knowledge systems from First Nations and transcultural contexts. A key site where special opportunities exist to effect this transformation lies in doctoral education. Doctoral education is a significant location of new knowledge creation and the development of the world's future researchers. Research limitations/implications: Applying post/decolonial theory enables one to rethink how doctoral education should be changed to work towards greater decolonisation. Originality/value: This study applies Santos' ideas about "the sociologies of emergence" in the global South to think about how doctoral education should be reconstructed as a liberated zone of decolonisation and epistemic justice.

This critical interpretive paper deploys Walter Mignolo's geopolitics of knowledge concept to examine higher education internationalisation in Kazakhstan. Amidst growing concerns about economic and environmental sustainability, elitism and cognitive justice, among other critical issues, internationalisation remains a vital government policy. By tracing Kazakhstan's development since independence from the Soviet Union and focusing on key higher education development policy frameworks, the paper argues and illustrates that: (1) the internationalisation of higher education in Kazakhstan promotes a specific representation of the world that is considered universal and modern; (2) the internationalisation of higher education in Kazakhstan illustrates the existing hierarchical global higher education system that is dominated by the West as centres of knowledge and learning while allocating other countries peripheral roles; and (3) the geopolitics of knowledge concept enables the reading of higher education internationalisation beyond what is knowledge to who, why and where knowledge is produced. The data for this paper came from a qualitative study that involved 15 semi-structured interviews with graduates who studied abroad at Western universities through the government-sponsored Bolashak Scholarship. Three focus group sessions with 21 graduate students at Nazarbayev University complemented the interviews. The qualitative data suggest that Mignolo's geopolitics of knowledge offers a close-to-perfect description of the internationalisation of higher education in Kazakhstan. The conclusion drawn from this post-Soviet study is the universalisation of Western knowledge as nations utilise it for meaningful development, despite decolonial and cognitive justice concerns.

South Africa is inherently a violent country. From the service delivery protests, rise in murder rates, gender-based violence, and an increasingly violent higher education sector; South Africans are increasingly feeling vulnerable and despondent about the future. In this paper, I attempt to provide a conceptual understanding of violence in higher education. Through Gramsci's idea of the organic crisis, I propose two kinds of violence that need urgent attention if we are to realise higher education transformation and decolonisation. Firstly, I propose a focus on what I see as the deeply embedded and well-entrenched epistemic violence in higher education. This violence operates at the level of curricula and knowledge production, and occasions the need to displace the dominance of Eurocentric thought in curriculum design. Secondly, I propose a focus on social violence, which operates at the discursive level of the institutional culture. This relates to the growing frustrations, anguish, and depression among Black academics and Black students who continue to see, read and experience higher education in South Africa as inherently anti-Black, anti-women, and increasingly anti-poor. I end the paper with some concluding thoughts on the need to adopt a broader conception of violence, and the epistemic/ontological/methodological possibilities this gives us in transforming the higher education sector in South Africa.

In I The Endurance of Palestinian Political Factions i , Issa's rich ethnographic study in Nahr el-Bared camp illuminates the ongoing suffering and oppression of the Palestinian 1948 refugees in Lebanon. Rethinking Statehood in Palestine: Self-Determination and Decolonization beyond Partition, edited by Leila H. Farsakh. In I The Endurance of Palestinian Political Factions i , Issa is critical of viewing political factions as political structures since they have so badly failed to serve the aspirations and needs of Palestinian refugees in Lebanon. [Extracted from the article]

Toppling the statue of the slave merchant Edward Colston in Bristol, removing the monuments of King Leopold II from public places in Belgium, Black Lives Matter protests, and mass demonstrations targeting remembrance of certain chapters of the history of the Global North -- these are some of the significant events that drew attention to the ongoing disputes around the legacy of colonialism during the summer of 2020. These developments form an integral part of the long-drawn-out process of decolonisation: decolonising the culture of the former mother countries. From museology through the natural sciences and linguistics to visual arts, vast areas of the academic, scientific, and cultural scene of the Global North are crucially affected by decolonizing tendencies, with the teaching of history arguably among the most disputed ones. This paper reviews the key decolonising aspirations of history teaching in the United Kingdom by studying the goals, messages, methods, and endeavours of three movements: "Why Is My Curriculum White?," "The Black Curriculum," and "Rhodes Must Fall Oxford," address different levels of education and urge the transformation of numerous aspects of history teaching (teacher training, curricula, teaching methodology, etc). Source materials examined include the work, teaching aids, and written, audio, or video content published on various social media platforms by these three organisations, as well as parliamentary papers and reports of public and non-governmental bodies.

While critical scholars have attempted to decenter internationalization, limited research has aimed to understand internationalization efforts in the context of the socio-historical particularities of the postcolonial condition. This paper takes a decolonial perspective in the study of internationalization, in light of the Eurocentric tendencies of modernity, whose major manifestation in higher education is neoliberal globalization. We unpack internationalization in the U.S. and examine how it is embedded in and reproduces neoliberalism, racism, and colonialism. Since decolonization is not merely deconstructive but also regenerative, we reconceive what it means to be international and recommend how internationalization can be deployed as a tool of decolonization, considering various possibilities for hopeful and ethical praxis. We identify promising practices to spark ongoing reflection and action about ways to contest coloniality/modernity and rethink mobility. This paper can benefit educators seeking to reclaim internationalization and [re]align it with an ethos of mutuality and practices geared at strengthening cooperation, rather than competition.

This paper explores student experiences of language-in-education policies through the lens of colonial processes and traces such logic as they operate through educational institutions. Drawing on semi-structured interviews of high school seniors and recent graduates, I investigate how students in Pakistani secondary schools interact with intersecting modern/colonial structures that rationalize existing hierarchies of power along colonial, racial/ethnic, and gendered lines. The findings suggest that students have internalized dominant colonial ideologies and they also constitute key sites for decolonial resistance at the same time. Student experiences of colonial hierarchies in the school were mediated by their socioeconomic class, gender, ethnic and linguistic background. However, despite internalizing dominant hierarchies, many students understood their experiences through the framing of colonial power structures, which simultaneously positioned them as potential actors for decolonial resistance. In this paper, I analyze their experiences in detail, and in doing so, this study adds to the growing voices in the field of international and comparative education that critically examine the role of modern/colonial formations in the structuring of education globally.

Background: We explore the theoretical and methodological aspects of decolonising speech and language therapy (SLT) higher education in the United Kingdom. We begin by providing the background of the Rhodes Must Fall decolonisation movement and the engagement of South African SLTs in the decoloniality agenda. We then discuss the evolution of decoloniality in SLT, highlighting its focus on reimagining the relationships between participants, students, patients and the broader world. Objective: The primary objective of this discussion is to fill a gap in professional literature regarding decoloniality in SLT education. While there is limited research in professional journals, social media platforms have witnessed discussions on decolonisation in SLT. This discussion aims to critically examine issues such as institutional racism, lack of belonging, inequitable services and limited diversity that currently affect the SLT profession, not just in the United Kingdom but globally. Methods: The methods employed in this research involve the engagement of SLT academics in Critical conversations on decolonisation. These conversations draw on reflexivity and reflexive interpretation, allowing for a deeper understanding of the relationship between truth, reality, and the participants in SLT practice and education. The nature of these critical conversations is characterised by their chaotic, unscripted and fluid nature, which encourages the open discussion of sensitive topics related to race, gender, class and sexuality. Discussion points: We present our reflections as academics who participated in the critical conversations. We explore the discomfort experienced by an academic when engaging with decolonisation, acknowledging white privilege, and the need to address fear and an imposter syndrome. The second reflection focuses on the experiences of white academics in grappling with their complicity in a system that perpetuates racism and inequality. It highlights the need for self-reflection, acknowledging white privilege and working collaboratively with colleagues and students toward constructing a decolonised curriculum. Finally, we emphasise that while action is crucial, this should not undermine the potential of dialogue to change attitudes and pave the way for practical implementation. The paper concludes by emphasising the importance of combining dialogue with action and the need for a nuanced understanding of the complexities involved in decolonising SLT education. Conclusion: Overall, this paper provides a comprehensive overview of the background, objectives, methods and key reflections related to the decolonisation of SLT higher education in the United Kingdom. It highlights the challenges, discomfort and responsibilities faced by academics in addressing decoloniality and emphasizes the importance of ongoing critical conversations and collective action in effecting meaningful change.

This study examines the contribution of university educators toward prefiguratively creating tomorrow today in the higher education classroom. Educators often teach for peace and social justice through a variety of normative pedagogical frameworks. Yet, this linkage of pedagogy and prefigurative politics in university classrooms is frequently under-examined. Moreover, such research has not yet been conducted within the context of Korea. Hence, this paper investigates -- through a qualitative case study methodology -- the varied approaches to pedagogy for social change in Korean universities today, including but not limited to: (a) democratic pedagogy, (b) critical pedagogy, (c) peace and social justice pedagogy, and (d) decolonial pedagogy. The paper examines these intersectional pedagogies through the lens of prefigurative politics, which is understood as a form of praxis that attempts to (re)construct through education a more just society. Findings indicate challenges and opportunities that Korean university educators face today in teaching for social change in higher education classrooms.

This paper focuses on the epistemic inequality of international students as a "new" inequality that is under-represented in the current debates about decolonisation (albeit shaped by colonial discourses depicting international students as in deficit and incapable of meeting the standards of (colonial) universities). In this theoretical context, the paper reflects on a multi-modal digital methodology used in a research project that aimed to understand how international students deploy their epistemological resources to learn the curriculum. The paper describes selected artefacts submitted by the students around which their epistemic frames were expressed, suggesting where these may be concealed by epistemological situatedness of the lecturers. Based on the analysis of these artefacts, the paper develops and interrogates an epistemology for support towards interrogating the role of our own epistemological binaries in adversely affecting students' epistemic frames in the curriculum. As such, it contributes to a gap in the literature around decolonial pedagogy, and its role in tackling educational inequalities.

The paper contributes to current debates about decolonising curriculum and advancing corresponding 'humanness pedagogies' in South Africa by developing a capabilitarian approach and foregrounding epistemic justice capabilities. This is aligned with and to fostering a shared African ethic for individual transformation-in-context and for building universities which benefit communities and societies. It is proposed that epistemic justice capabilities are foundational to decolonising curriculum and foundational for pedagogies which mediate disciplinary content and the dismantling of comparative inequalities among students in order to foster humanness. The capabilitarian framework seeks to secure the expanded wellbeing, co-flourishing and agency of all, in this case in and through higher education and a quality, decolonising curriculum oriented to an ecology of knowledges and a generous, inclusive humanity. The paper concludes with suggestions regarding a way forward to dismantle an exclusionary 'epistemic line' and associated oppressions.

This paper unpacks our efforts as external evaluators to work toward decolonizing our evaluation practice. Undertaking this writing exercise as a form of reflective practice demonstrated that decolonization is much more complex than simply translating materials, organizing locals to collect data, and building participants' capacity around Western modalities. While this complexity is clear in the decolonization literature, practice-based examples that depict barriers and thought processes are rarely presented. Through this paper, we deconstruct our deeply held beliefs around what constitutes good evaluation to assess the effectiveness of our decolonizing approach. Through sharing our critical consciousness-raising dialoguing, this paper reports our progress thus far and provides information and provocations to support others attempting to decolonize their practice.

As we write this paper in late 2023, Advanced Placement (AP) Black history, psychology courses and the use of diverse literature written for children and young adults is being banned by many school districts across the United States. Educators are being threatened, sanctioned, reprimanded, and fired. Despite this, some teachers stand steadfast in their commitment to pedagogies that use authentic literature about and by diverse historians, authors, social activists, and researchers, to name a few. In this article, we discuss the importance of gifted and talented (GATE) being taught Black history and culture that centers diverse literature that recognizes, respects, and celebrates similarities and differences within and across cultures including ethnicity, nationality, age, gender, gender expression, sexual orientation, socioeconomic status, geographic location, language, and religion, and physical, cognitive, and emotional ability. We do this within the frameworks of children's literature as a site for decolonization and Bishop's metaphor of "mirrors, windows, and sliding glass doors" (Bishop, 1990). While acknowledging that many GATE students are avid readers, we maintain that all children benefit from education that includes diverse literature and share recommendations for change.

This paper initiates a novel discourse advocating for the anti-colonization of religious education (RE) in Africa South of the Sahara (ASoS). It illustrates how anti-colonial critiques can not only offer more precise theoretical perspectives but also generate a practical imperative for a paradigm shift in a school subject "still" influenced by what I have labeled as the neocoloniality of power. In some countries, attempts to decolonize RE through multi-faithism are being forsaken, reverting the subject to the Christonormativity of the colonial era. The paper contends that the process of reconceptualizing RE with an anti-colonial mindset should inspire innovative ideas for an anti-colonized RE aligned with the educational goals in an African postcolonial environment.

This storied paper reflects my awakening to the notion of interbeing, a core concept of Engaged Buddhism posed by the Vietnamese Zen Buddhist Thich Nhat Hanh. My awareness was heightened in writing about a young Vietnamese child, Dylan, with whom I engaged in an early childhood study in Aotearoa New Zealand. Underpinned by Chen's "Asia as Method," interbeing is considered a research orientation for decolonization, an alternative way of knowing and thinking in mutuality and relatedness. In the light of interbeing, the writing is a process of living my lives and the others' lives as well as transforming myself to see with the child. The paper conveys critical moments in my writing path with the potential to integrate non-Western philosophy into qualitative research with young children.

Calls have been made for a public pedagogy that works at the intersection of education and politics to enact a concern for "publicness." These are calls for pedagogy that values plurality in human togetherness and educational conditions in which all young people can flourish. In this paper my specific focus is exploring how "publicness of education" can be conceived in relation to encouraging inclusive, equitable and decolonial 'ways of being doing and knowing' in HPE. I adopt a genealogical approach to explore 'conditions of possibility' that have contributed to durability of a 'white' Eurocentric norm for HPE. Selected reports, curriculum documents, newspaper and reference articles are drawn on to illuminate discourses, and power relations implicated in this dominant framing. This paper represents an attempt to disrupt common sense understandings and practices of HPE founded settler-colonialism and new forms of neo-liberal colonialism. Approaches premised on activist, culturally responsive pedagogies as well as affective, embodied, relational dimensions of human togetherness are suggested. I propose that questioning 'why' 'how' and 'what' is taught in HPE is critical for reframing 'thinking and feeling' required for pedagogical and curricular practices that can enhance educational justice for Indigenous students.

Purpose: This paper aims to present insights on the governance of sustainability transitions in higher education in Africa. The authors interrogate the research literatures on the governance of socio-technical transitions in water, electricity, transport and waste management, and identify barriers and enabling factors that enhance transformative practices in universities. Design/methodology/approach: The analytical framework proposed in this paper combines the elements of governance network theory (GNT) and transition topology. The framework of this study is grounded in an actor-centric approach using GNT to understand networks conducive to sustainability transitions. Events and governance networks were mapped on a transition topology to visualise organisational and institutional changes over time. The study engaged students, management, academic and administrative staff in building a community of practice towards sustainability. This research is based on qualitative content analysis grounded in interview data, focus group discussions, workshops, webinars and secondary data analysis. Findings: The findings show that the university has consolidated a sustainability vision and targets, but several factors prevent the community from achieving these targets, including hierarchical decision-making processes, a multitude of disjointed committees and fragmentation in the campus community. Originality/value: This research adds to an emerging body of literature in the field of sustainability in higher education with two contributions. Firstly, the study presents a novel perspective(s) on the governance of sustainability transitions by combining the literatures on governance and sustainability transitions using a new methodological approach of transition topology to show organisational and institutional changes. Secondly, the study presents new empirical evidence for improving the governance of sustainability transitions in a diverse and highly unequal African university community in the process of (de)colonisation of knowledge and governance.

In this paper, I explore the challenge and promise of developing an anti-racist and anti-colonial curriculum and pedagogy in a time of racialized dread. Drawing on my experience teaching a 10-week course on racial justice, delivered in the Korean language, to 1st generation Korean American seniors in the Southern United States. I explore how the group channeled their frustration, tension, and anger in the face of Asian hate into hope and a passion to learn about the history of race in the United States and the Asian American community. Through weekly lectures, counter-storytelling, and in-depth discussions, I learned of their desire to name the racialized dread arising from everyday racism. By employing Critical Race Theory and Asian Critical Theory, and centering the Ethnic Studies' liberatory approach to education, I demonstrate that the community's perceptions of race and racism are shaped at the intersection of U.S. imperialism, South Korea's transnational ideology of meritocracy, and the legacy of the unending Cold War on the Korean Peninsula. This paper also reflects on how engaging an ethnic community through teaching transformed my pedagogy and perspectives to be more decolonial and inclusive. In light of the current war on Critical Race Theory, this paper contributes to expanding discussions focused on reimagining and revitalizing the liberatory pedagogy of community as a way to confront racialized dread.

Extractivism is so often characterized as resource extractivism - the exploitation of a community's natural resources for economic gain. However, when we think about the relationships between community and university, there are many ways in which the university can take out of the community or benefit to an extent that extracts human, capital, and natural resources. I contend that some of the university-community engagement work that has been done in the last 20 years replicates colonial structures in ways that have harmed communities under the well-intentioned guise of service-learning, community-based learning, or "development." Drawing on Du Bois (1947) and on Riofrancos' (2020) work on colonialism and extractivism, this paper will explore the role of the university as both a transformer and oppressor through global learning. I will explore the promise and pitfalls for these engaged pedagogies, and propose pathways to avoiding unjust, extractive practices in the pursuit of learning and student development. I will end with recommendations for just, equitable, and critical community-based global learning and some promising examples.

What is power? What is knowledge? What is the link between power and knowledge? This paper interrogates the relationship between knowledge and power in the context of Guinea's epidemic crises and political events. It draws on observational data collected during the Ebola epidemic (2013-2016), the COVID-19 pandemic (2020-2022), and the ongoing military transition in the country since September 2021. The article first looks at the conception of the relationship between power and knowledge in decolonial literature and the writings of Amadou Hampâté Bâ. The text then describes this relationship in the context of the Ebola and COVID-19 epidemics, and in the ongoing political transition. Finally, the analysis provides an epistemological reflection on knowledge-situated in Guinea to rethink the conceptual and empirical research perspective on the production and circulation of (academic) knowledge in the country's knowledge ecology.

This conceptual paper presents a decolonial critique of Eurocentric epistemic hegemony in South Africa and its impact on the curriculum. We argue that the propagation of knowledge from the Global North as 'universal' through conceptually vague framings of curriculum internationalization is contributing to the maintenance of Eurocentric hegemony. We explore how to think otherwise about the world, knowledge and curriculum, framing this around a critical understanding of historical and contemporary politics, geopolitics and coloniality of knowledge. This includes an interrogation of historical workings of power and domination, hegemonic and ideological assumptions, and how all this continues to shape knowledge and curriculum. We offer a set of critical questions that can assist academics and curriculum developers in assessing what is amplified and what is silenced in the curriculum. This can contribute to a genuine engagement with diverse global perspectives and promotion of epistemic plurality in higher education.

While the notion of an anti-racist curriculum is not new, many higher education instructors have not made the transition from a decolonized curriculum to an equally decolonized pedagogy. From a conceptual standpoint, the transition is understood but the actualization of this cyclical process is, at times, not as smoothly executed. Deconstructing delivery is a daunting prospect for faculty, especially for those most invested in the content of their practice. As a result, this paper draws upon both evidence-based practices and the practical application of decolonizing tertiary-level instruction. This article details the experiences of a college curriculum renewal project and the subsequent considerations and changes in practice that ensued in the adoption and delivery of an anti-racist curriculum.

This paper explores ways to integrate social justice issues pertaining to decolonization and anti-racism into the world language classroom at all levels of instruction. It describes tasks designed to introduce language learners briefly to German colonialism, raise awareness of colonial legacies in contemporary German-speaking societies, and familiarize students with current decolonization initiatives. By engaging students with the complex diversity of German-speaking societies, the tasks provide examples for diversifying and decolonizing the language curriculum while fostering collaboration, critical thinking, and transcultural sensitivity. The examples highlight approaches to anti-racist pedagogies and ways of incorporating social justice practices across all levels of instruction and applicable to all languages.

This invited paper highlights the reflections of expert panelists who were spontaneously called upon, graciously accepted, and quickly organized to respond thoughtfully and compellingly to Dr. Arlette Willis' powerful and timely Oscar Causey address at the 2022 Literacy Research Association (LRA) annual conference. In her address, Dr. Willis issued a clarion call for a Transcendent Approach to Literacy (TAL) to a space where "We re-create literacy as an equitable and moral construct" (Willis, 2023, p. 133). This paper comprises Dr. Alfred Tatum's comprehensive introduction, the cogent reflections on TAL by panelists Dr. Josh Coleman, Dr. Marcus Croom, Dr. Matthew Deroo, Dr. Michiko Hikida, Dr. Emily Machado, Dr. Patriann Smith, Dr. Chad Waldron, and Dr. Rahat Zaidi, and Dr. Willis' eloquent epilogue. In her epilogue, she provides not an ending but the genesis of a movement forward for the LRA community to "be brave" and actively and genuinely engage in a TAL that "democratizes literacy, declaring literacy belongs to all."

This article brings critical and postcolonial theories together with extended ethnographic research in a predominantly Latinx high school in California's "South Bay" to theorize the co-production and co-naturalization of mathematical and racial essentialization. Analysis of vignettes and interview excerpts illuminates both student uptake and resistance to homogenizing narratives of mathematics and racial personhood. Student voices from Sierra High School both evidenced the existence, stakes, and personal consequences of narrowly bounded, taken for granted, conceptions of mathematics and racial personhood and challenged these homogenizing categories. This paper contributes theory illuminating the co-construction of mathematical and racial essentialization along with examples of local critique and resistance from youth and their adult allies at one high school in the USA. Implications suggest that decolonial work in mathematics education must jointly address the narrow and essentializing frames for race and racialization and for mathematics itself as co-producing and co-naturalizing each other. This study contributes insight into mechanisms that perpetuate and also resist or disrupt these processes.

A recent surge in textbooks studies has revealed a closer link with neoliberalism and the way they construct neoliberal subjects. This paper uses Foucauldian governmentality as the conceptual lens to analyze the neoliberal discourses in EFL textbooks used in English Access Microscholarship (EAM)--one of the US-aided global ELT programs in Pakistan. English language learners' views on course outcomes and textbooks were also examined. The study shows that among others, English as a neoliberal life skill, celebrity culture, consumerism, entrepreneurship, and individual and corporate social responsibility dominate textbooks. It is thus found that textbooks play an important role in neoliberalizing learners. Moreover, English language learners perceive English as a key to economic success. They also value consumerism, branding, and personal responsibility. In light of the study findings, we suggest a decolonial option, reflective activism, and post-method pedagogy as possible alternatives at the micro-, meso-, and macro-levels to resist the discourses of neoliberalism and colonial power patterns entrenched in a postcolonial society like Pakistan.

Within the last decades, education has undergone multiple transformations including offering preset syllabi and technology-based modes of presentation to learners. Parallel to these changes has been the emergence of efforts addressing diversity, equity and inclusion, leading to critical discussions on issues within higher education and aligned topics embracing social, economic, environmental and racial justice. The purpose of this paper is for readers to reflect on what is frequently taken for granted in academic catalogs - the colonial language of course descriptions - leading to faculty considering changes in their course descriptions that engage their student population in more inclusive ways. This paper will address some problems encountered when the pedagogy of whiteness exists in a non-white education setting, where non-white students must rely on colonial course descriptions to create their first perceptions and understanding of their syllabi. With awareness of the pedagogy of whiteness and what is entailed, educators can construct an environment that encourages active listening, reflexive action, and intellectual humility that may lead to the solving of the challenges of the whiteness dogma. The focus of this paper draws on the author's experience teaching at an accredited tribal college in the USA.

This paper examines the pedagogical and decolonial possibilities of teaching genre cinema through non-Western perspectives. As a sessional instructor teaching across multiple institutions in Vancouver, Canada, I elaborate on how I have taught genre cinema as a decolonial and pedagogical project. Through course design that recognises the way that the evolution of film theory in general, and genre theory in particular, has been encoded in Euro-Western-centrism and analysis, my teaching practice brings into conversation other knowledges and approaches to film-making and film studies that have often been excluded from film studies pedagogy. My pedagogical project is to decolonise film studies, including genre theory, as exemplified in such courses as: Re-Visioning Genre Theory, a fourth-year course at Emily Carr University of Art and Design; Genre Cinema: From Classical Hollywood to Global Contemporary, a third-year course at the University of British Columbia; and Refiguring Futurisms, a fourth-year film seminar at the University of British Columbia. Some of the questions explored in my research and teaching practice consider how genre cinema is adopted and subverted in contemporary non-Western films. In this paper, I use Latin American decolonial theory to focus on Brazilian cinema as an exemplar of non-Western and decolonial approaches to genre theory.

Youth from every continent used online tools to exchange ideas, debate alternatives, and create a document that represents their voice on the relationship education should have with global citizenship: the International Youth White Paper on Global Citizenship. This paper applies de Sousa Santos' sociology of absences and emergences to trace the ways in which the White Paper extends--and limits--decolonial thought in relation to global citizenship education. Through document analysis of the White Paper, we note particularly the students' emphasis on a decolonial and processual notion of relationality that challenges current neoliberal notions of the global community and instead is oriented toward justice. Further, the students connect political resistance to epistemological resistance, asserting that diverse ways of being, knowing, and seeing are necessary to ensuring those who are marginalized are included in the decision making processes that affect their lives.

This collective response paper concludes the Special Issue on "Revisiting 'Asia as Method' in Education Research: Toward Ontologies and Epistemologies of Difference." The paper provides reflections, constructive critiques, and key learnings from individual papers and the Special Issue as a whole. A key feature of the paper is the dialogue and inter-referencing it fosters among and between the discussants, authors, and academic journals. As decolonization in education is an ongoing struggle, this paper is a call to continue the work for ontological and epistemic justice in/through higher education.

Dyrness and Sepúlveda suggest that the long history of US intervention together with Salvadoran youth participation in transnational social fields allows them to recognize the contradiction between (north) American discourses of democracy and freedom. In Chapter three, Dyrness and Sepúlveda analyze the ways immigrants, race, and cultural differences are treated in popular and policy discourses in Madrid. Dyrness and Sepulveda indicate that these projects can be a good tool to translate youth awareness into political action. [Extracted from the article]

In this paper, Anniina Leiviskä examines the moral, political, and epistemic claims of the social justice movement known as "decolonizing the university" from the perspective of Jürgen Habermas's distinction between objective and normative validity and the respective notions of truth and moral rightness. Leiviskä challenges the view, held by some representatives of decolonization, that the normative and epistemic claims of the movement are inseparable from each other and suggests that evaluating the justification of the movement requires holding these claims at least analytically distinguishable. She argues that while the moral and political claims of "decolonizing the university" find strong justification through Habermas's discourse morality, its epistemic claims, especially the rejection of shared standards of knowledge, might have epistemically problematic consequences. Accordingly, Leiviskä suggests here that the epistemic justification of decolonization is conditional on the acceptance of shared epistemic standards--the pragmatic truth concept and the criterion of impartiality--which she develops in the paper on the basis of Habermas's pragmatic theory of truth and rational discourse as a model of justification. Finally, she proposes that the implications of these criteria for practices of higher education and the curriculum should be determined through an open and unconstrained discussion by the members of an inclusive university community.