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In 2011, the Taiwanese Ministry of Education issued a policy on the internationalisation of schooling. The policy assumes that being 'international' has become necessary in order to maintain economic competitiveness in a globalising world. It was published in two languages: Mandarin, the official language in Taiwan, and English, presupposed as a "lingua franca." Treating 'policy as discourse', the article analyses internationalism and its performativity through the publication and specific textual construction of this policy. The analysis considers the layout, target readerships, conceptual translation, and spatial representation and construction of 'Chineseness' in the two policy texts. This attempt at internationalisation is related to the very specific historical and geopolitical conditions of Taiwan and its liminal position in the globe. The significance of the article rests in expanding ideas of 'translation' in education policy studies and in the analysis of the specific geopolitics of East Asia.

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.

I argue that The Aspern Papers takes up the question of aesthetic chastity in terms of the unnamed narrator’s pretended courtship of Tina when he was a lodger in her home, through which she finally achieves aesthetic-ethical freedom as a single woman. Like Isabel in The Portrait of a Lady, Tina at first does not appreciate her suitor’s self-interestedness, but then manages to establish her aesthetic-ethical autonomy by rendering her virginal spirit proof against its objectification and exploitation by the lodger, in a Kantian parable of freedom. Juliana’s jealous possession of Jeffrey Aspern’s papers and her imperious guardianship of Tina prompt a sustained exploration of Kantian and Saidian notions of interest and disinterest, in which Juliana’s machinations are generally comparable to Madame Merle’s. Kant’s idea of interest refers to bias in the formulation of aesthetic judgement, lacking the disinterest of a truly dispassionate judgement of beauty. Edward Said’s notion of interest represents imperial prejudice. From these two complementary perspectives, Tina’s struggle to transform her presumed feminine interest in masculine sponsorship allows her finally to attain complete disinterestedness in relation to the sexual, familial, historical, and political forces that press on her. On the other hand, the lodger’s ardent pursuit of Aspern’s private papers, tokens of the poet’s aesthetic achievement, involves an imperial agenda to wrest control of them for his own interest as a man of letters and connoisseur of poetry.

In this paper, we present an example of how the selected texts (on the footballer Mo Salah) can potentially be discussed in the university EFL classroom especially (Critical) Discourse Analysis course using Freire's seminal work on Critical Pedagogy (CP). We do it by firstly introducing Freire's concept of CP which includes problem posing education and dialog as elaborated by Durakoglu et al. (2013). Then we move on to highlight the previous works conducted on CP in Indonesian EFL contexts and provide critical analysis of how the particular texts drawn from Anwar's (2020) unpublished thesis on Mo Salah's phenomenal career could be analyzed using Freire's concepts. Closing this reflection, we locate this paper within critical approaches to English Language Teaching such as post-method pedagogy and post-structural and post-colonially informed teaching.

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 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 conceptual paper aims to review some commonalities between two paradigms: Global Englishes and translanguaging. It does so by considering the postcolonial varieties of English, the challenge of native speakerism ideology and the inclusion of multiple discursive practices in classroom discourse. This paper argues that both paradigms should be recognised and incorporated into current English language education. It further asserts the need to regard the two paradigms as complementary but possibly conflated in future English language education. If the notion of Global Englishes aims to incorporate some issues in English language education, including linguistic imperialism, language policy and planning, translanguaging brings that aspiration into classroom discourse. Both policy makers and language practitioners should recognise the commonalities of Global Englishes and translanguaging to be conflated in current English language education. This paper discusses some proposals for how these two paradigms can be incorporated into English language education from the perspectives of (1) critical pedagogy in applied linguistics and (2) decolonising pedagogy for the inclusion of minority/indigenous languages in language education. This paper concludes that English language education, as well as language education in general, has the multilingual and translinguistic opportunity to promote diversity and inclusion of language use. The field of teaching English as a second/foreign/additional language should address the need for diversity and inclusion in language education from the perspective of Global Englishes and translanguaging not as lip service but by implementing these proposals into practice.

As global concerns about climate change deepen, Australian sustainability curriculum plays an increasingly significant role in the way students relate to concepts of home, belonging, and the future. Such futures are imagined in a local context shaped both by ongoing colonial processes and the continued presence of First Peoples, in which invader-settler futurity is the dominant force. As such, a global emphasis on Education for Sustainability raises questions of what types of relationships to place and country are produced through policy and curriculum, and what the implications are for students' investments in the future of place and unceded Country. As a white invader/settler writing from the Country of the Kulin Nations (Melbourne, Australia), in this paper I offer an analysis of UN Education for Sustainability Declarations from the past five decades, alongside Australian national curriculum documents and its translation into state-level curriculum. In doing so, I reveal the ways that sustainability policy and curriculum works to collapse place and Country into the concept of 'environmental resource', largely oriented towards the future of the nation. I argue that in the global policy context, resources are framed to deliver equal distribution "across" nation states, functioning to obscure the operation of patriarchal white sovereignty "within" states such as Australia. I further identify that the ways this problem of resource management is deployed as a virtuous state policy through local curriculum, which functions to solidify invader-settler use of disembodied Indigenous knowledges, to secure futurity.

After the Second World War, philosophers from former colonies began to work on a hermeneutic better suited to the postcolonial context, as the frameworks adopted in conventional academic philosophy were considered to be inadequate in this regard. This position had already been taken during the colonial period by thinkers like Rabindranath Tagore. Today, current work on world philosophies seems to be informed by similar concerns. This paper will first focus on the common ground between these positions by delineating reasons for closely attending to the context in which philosophy is carried out as well as to the impact that this practice could, and does, have on the lives of those it affects. The paper will then revisit Tagore's spirited appeal to reappropriate and recontextualise the aspects of Asian traditions that undergird common humanity in a world dominated by imperialism and colonialism, before briefly dwelling on current work on world philosophies.

This paper begins by revisiting my earlier critical review of the international scholarship on Japanese schooling (Takayama, 2011). In this work, I critiqued three books on Japanese schooling, by Ryoko Tsuneyoshi (2001), Nancy Sato (2004), and Peter Cave (2007), along with other English-language scholarships on Japanese education. Drawing on a postcolonial critique of culture and difference, my work identified the underlying culturalist logic of the existing literature, where the cultural binary of Japan (East) vs West was unproblematically accepted and reinforced, the homogeneity of Japan was assumed, and culture was conceptualized as the predominant force shaping Japanese pedagogic practices. Erased from the discussion of Japanese education, it was suggested, were power and domination and the role of culture in perpetuating the ideology of cultural homogeneity and uneven relations in/through Japanese schooling. More than ten years later, this paper reassesses this critique in light of the emerging scholarship of Hikaru Komatsu and Jeremy Rappleye. who draw on a similar culturalist discourse of Japanese pedagogy and explicitly mobilize the 'Japanese difference' thus generated to peculiarize and parochialize the Western cultural premises of 'best practices' promoted by international organizations. Through critical engagement with their research, I identify five themes/challenges around which the broader implications of their research are explored, while demonstrating how doing so has also forced me to rethink my earlier critique.

In 2011, the Taiwanese Ministry of Education issued a policy on the internationalisation of schooling. The policy assumes that being 'international' has become necessary in order to maintain economic competitiveness in a globalising world. It was published in two languages: Mandarin, the official language in Taiwan, and English, presupposed as a lingua franca. Treating 'policy as discourse', the article analyses internationalism and its performativity through the publication and specific textual construction of this policy. The analysis considers the layout, target readerships, conceptual translation, and spatial representation and construction of 'Chineseness' in the two policy texts. This attempt at internationalisation is related to the very specific historical and geopolitical conditions of Taiwan and its liminal position in the globe. The significance of the article rests in expanding ideas of 'translation' in education policy studies and in the analysis of the specific geopolitics of East Asia. [ABSTRACT FROM AUTHOR]

My PhD study explored the experiences of a cohort of Iranian doctoral candidates in New Zealand. This paper presents my response to the unexpected challenge I faced as I collected data and formed my theoretical framework. I found that Western interpretations of non-Western international students largely ignored social-cultural specificities. I navigated this challenge by drawing from the postcolonial concepts of ambivalence, uncertainty and cultural hybridity to make sense of the way Iranian doctoral candidates' experiences in a Western university were analysed and understood. First, I conceptualised the knowledge journey of the research participants as a Hijrat -- an Islamic and Persian cultural metaphor that refers to the experience of departure from one's homeland. Second, I drew from postcolonial theory to manage the West/non-West binary. This paper offers non-Western doctoral candidates and their Western supervisors an example of how cultural congruence can be understood when completing a PhD study in the West. In a general sense, it is important to acknowledge and critically explore the impacts of past socio-political experiences and practices (e.g., colonisation) and historical knowledge traditions (e.g., Islamic) on present thinking and practices.

This study applied a bibliometric approach to a dataset of publications on women and educational leadership to critically explore the nature of research in the field and the utility of the bibliometric method in its mapping. The analysis was conducted on bibliographic records of 823 papers on women and educational leadership published from 1975 to 2020, which had been retrieved from the Web of Science. The results are presented in the form of lists of most impactful papers; most productive research centres/organizations and countries; similar lists of contributing disciplines and publication venues; as well as maps visualizing collaborative activity. A postcolonial feminist perspective used in interpretation of the results reveals that, on the one hand, the approach makes it possible to uncover the persistent coloniality and linguistic hegemony in the field, whereas, on the other hand, bibliometric metrification may contribute to Western epistemic violence and valorisation of scholarship in masculinist terms.

This paper draws on the fund of regional knowledge about career guidance that comparative research has generated in the "global South". The goal of the paper is to add another voice to the challenge to the universalising language that characterises career guidance theory and practice, and to further highlight the serious attention that needs to be given to "localisms" and "particularisms" so that responses that are sensitive to context can emerge. While several authors make a case for attention to context, few explicitly link epistemological and ontological concerns to the issue of political power. In contrast, in this paper I argue that inductive theorising is more likely to not only generate relevant and useful knowledge and practices: it is also more likely to serve the interests of social justice.

This paper aims to explain the path of higher education development and governance in (post-colonial) Hong Kong in light of the concept of hybridity. The paper begins with a historical review, delineating the establishment of major universities in Hong Kong, thereby illustrating how hybridity informs the trajectory of higher education development in the city. Considering the tensions and conflicts that emerged during the post-colonial transition and underlining the influences of managerialism and political activism, the paper draws on data from interviews with university council members and student leaders to outline the issues on university governance in Hong Kong. This paper argues that the response of the Chinese central government to the social unrest in the city represents a re-Sinification process that redefines the idea of the university in postcolonial Hong Kong.

Motherscholaring is an essential mode of intellectual and spiritual travel, a type of soulwork, epistemologically rooted in love, occuring at the intersections of personal and professional theories, research, and practices that move toward justice. In this conceptual paper, we creatively and collectively explore meanings of motherscholaring found through poetic inquiry. The aim of this paper is twofold: (a) to add to emergent literature on the concept of motherscholaring and (b) to offer methodological contributions to the developing field of poetic inquiry by demonstrating and discussing the process and forms of poetic inquiry that have been useful in our communal project.

This paper examines the agency of international students in the context of university transformations in post-Soviet Ukraine. Conflict-driven political, social and economic changes in the country have laid the groundwork for the redesign of institutional policies related to the internationalization of Ukraine's higher education. However, it is not clear to what extent local universities have managed to engage the creative power and agency of international students in these transformations. By examining how international students' agency is constructed at 12 public universities, and triangulating comparative findings with data from the Ukrainian State Centre for International Education at the Ministry of Education and Science of Ukraine, and from publicly available sources including social media, this study delves into the complexities of student agency development in the postcolonial discourses at Ukrainian universities. On a theoretical level, this paper enriches the knowledge base on tensions between institutional and human agencies in international higher learning.

Given the rapid rise in recent years of British international education for local, rather than expatriate, students in Asia, this paper considers this fast-growing sector in the context of the history of British-style and English language education in Asia. Specifically using a post-colonialist framework as a means of critique of the notion of a British-style "international education," it considers the challenges this new wave of international schools faces in terms of ensuring their curriculum and values are embedded in a local context. Using Asia alongside the West, as a reference point for curriculum planning and intercultural understanding, this paper then considers ways in which this new wave of schools can engage meaningfully with local as well as western contexts, reframing notions of "global citizenship" in the process.

Globalization of education is widely contested in the current academic discussion due to its polarizing effects on the economy, society, and culture. Globalization and colonization have several commonalities because the origin of globalization can be traced to the colonial era. The privatization of education has also emerged with globalization. Applying a post-colonial critique and analysis, this paper will discuss how globalization is a colonial legacy that transforms Western educational policies in developing countries like Pakistan and how it creates Westernization, supremacy, and marginalization of teachers and students (Spring, 2008). Pakistan was formerly the colonized region of united India under Great Britain's empire. Globalization in education policies are rapidly changing the current educational landscape in several countries including Pakistan. The advancement of global forces enhanced standardization and privatization in the education system of Pakistan which has increased educational inequity along with the loss of indigenous language and culture. The post-colonial and indigenous scholarship in education will offer better frameworks of equitable access to quality education for all.

This conceptual article is to problematize Western-centered comparative curriculum studies in South Korea, drawing on research related to postcolonial criticisms of comparative education and curriculum studies, and to suggest a decolonial research imagination for comparative curriculum research in South Korea and East Asia broadly, based on Kuan-Hsing Chen's idea of Asia as method. To this end, I elaborate on Chen's concepts of inter-referencing and critical syncretism for decolonizing the compliant research imagination. Additionally, I argue for the shift of the point of reference towards Asia, the extension of curriculum manifestation as a unit of comparison with curriculum conceptualized as a space for constructing cultural imaginary and subjectivity, and curriculum researchers' onto-epistemological considerations as a comparativist. I conclude the paper with a caution not to dismiss Western contributions to curriculum research in Asia and the possibilities of the existence of resistance to Western-dominant knowledge structure in South Korean curriculum scholarship in the forms of translation and/or hybridity. This study can contribute to decolonizing the intersection of comparative education and curriculum studies that has been Western-centered in South Korea and suggesting a transgressive onto-epistemological orientation for comparative curriculum studies in the contexts of South Korea in particular and East Asia in general.

Drawing on ubuntu philosophy and notions of otherness, this paper and refers to, but is not limited to, the South African experience. In a relatively humanising turn, "Ubuntu" draws our attention to wider forms of interdependence with all that surrounds us: the dead, the living and the yet unborn, the physical and social environment, what is closest to us and furthest from us, the visible and the invisible. In this world of neoliberal globalisation, "ubuntu" emerges as an ecopolitical alternative. It is a form of knowledge that makes us more humane. To explore the educational legacies of Post-Colonial Africa, the following questions were asked: in the field of peace education, do we have more to learn from the culture of the ruler or of the ruled? However, "ubuntu" philosophy potentially represents an invaluable contribution to the education of anew humanity capable of implementing perpetual peace.

Australia first documented national goals for primary and secondary education in 1989 with the Hobart Declaration on Schooling. Since then, Australia's goals for the education of children have been updated in three subsequent National Education Declarations. Each of the Declarations includes specific goals for Indigenous Australian students, as well as goals for students to learn about Indigenous Australian peoples and cultures. Arranged into four thematic sections covering each Declaration, this paper traces colonial representation of Indigenous Australians in these policy documents. Each section discusses the socio-political factors that influenced education policy at the time each Declaration was written, and the socio-political priorities of Indigenous peoples in the same period. We argue that the evolution of representations of Indigenous peoples in education policy is evidence of the continued resistance of Indigenous peoples to colonial dominance in education policies.

This paper explores the epistemological affordances of "Islamic ethics" as alternative knowledge within intercultural education. Despite the calls for epistemological plurality in intercultural education that centre epistemologies of the South, educators may find it hard to reaffirm their situated knowledges and practices because they may have been overwhelmed by the wide endorsements of the mainstream literature. Drawing on in-depth interviews with 25 EFL teachers, this study aims to (a) unpack educators' perspectives around the adoption of alternative knowledges anchored in local epistemologies and sensibilities, (b) foreground educators' epistemic positioning around alternative knowledges and how they are perceived as sites for cognitive and pedagogical renewal to account for local particularities and conditions and (c) examine inter-epistemic tensions within educators' reasoning in terms of how they navigate (in)congruencies between the mainstream and Islamic philosophy at the conceptual, pedagogical and practical levels. Findings reveal that educators acknowledge the legitimacy of "Islamic ethics" and their epistemological/pedagogical significance in intercultural education. However, some factors may problematize educators' attempts at making use of "Islamic ethics" including the additional burden of reflecting alternative knowledges while attending to contextual factors (class size, the course's orientation, exams, time constraints, etc.) and the lack of sufficient training in intercultural education.

This article analyses performance-based research evaluation for the higher education sector in a postcolonial context through a Foucauldian lens. Using Hong Kong as an example, this paper examines the formulation of and receptions towards the Research Assessment Exercise (RAE). It is argued that Hong Kong academics, especially those working in the humanities and social sciences, associate the key concepts of 'world-leading' and 'internationally excellent' research in the RAE framework with Western knowledge that undermines local and regional research. They respond to RAE in four main ways: pragmatic compliance; refusal to conform to the demands of RAE; adoption of a dualistic strategy by publishing internationally and locally; and re-imagining of research assessment coupled with the promotion of indigenous knowledge. Two significant implications are highlighted in this article. First, the preservation of a research evaluation mechanism inherited from a colonial government perpetuates and entrenches external control and dominance in the former colony. Secondly, there is a need to re-construct the research appraisal apparatus as well as advance indigenous and hybrid knowledge in a postcolonial educational landscape.

There remains limited work that examines the use of postcolonial theory in sport management, and even less so in sport management education. The purpose of this paper is to outline a performative approach, guided by postcolonial management theory, and its utilization within sport management classrooms. The paper highlights two forms of performativity--critical and progressive--and identifies and discusses specific pedagogies that educators may adopt for student learning about the dominance of Westernized understandings of management and organizations. Integrating a postcolonial management theory, performative approach in sport management education in conjunction with socially just pedagogies seeks to acknowledge and disrupt a reliance on Westernized ideologies. The paper concludes by discussing the significance of postcolonial management theory for sport management education.

Concepts in science education such as "science identity" and "science capital" are informed by dominant epistemological and ontological positions, which translate into assumptions about what counts as science and whose science counts. In this theoretical paper we draw on decolonial and antiracist perspectives to examine these assumptions in light of the heterogeneous onto-epistemological and axiological values, cultural perspectives, and contributions of nondominant groups, and specifically of those who have been historically marginalized based on their gender, race, ethnic, age, and/or social class identity. Building on these arguments, we critique deficit-based approaches to science teaching, learning, and research, including those that focus on systemic injustice, yet leave intact dominant framings of the scientific enterprise, which are exclusionary and meritocratic. As an alternative, we offer a design of science teaching and learning for the pluriverse--"a world where many worlds fit". This alternative allows us to reconstruct science and science-related "outcomes," such as identity, in the service of cultural, epistemic, and linguistic pluralism. We close the paper with the idea that because mainstream theories reproduce deficit framings and educational injustices, we must engage with decolonial theories of pluriversality and discuss different onto-epistemologies to be able to grapple with existing social, racial, environmental injustices, and land-based devastations.

This paper makes an empirical contribution to the debate about the pluralism of global citizenship. This is considered a crucial aspect for research, not only because charity and social justice standpoints coexist, but also in the light of growing examples of neoliberal understandings about global citizenship education and the global citizen. Informed by critical and postcolonial thinking and with a special focus on Andreotti's discursive orientations, this paper analyses discourses of practitioners of global citizenship education who work in development NGOs in Portugal. Findings suggest that humanist views are predominant, although intertwined with neoliberal and postcolonial perspectives. They also point to an archetypical vision of the global citizen and a prevalence of the responsible citizen-consumer as an agent of social change.

The paper explores India's response in the face of the COVID-19 educational crisis compared to the educational thoughts and experiments of Rabindranath Tagore, Asia's first Nobel laureate and an avid educator. The context of the study is formulated from the perception that the past and present are interconnected; hence examining similarities and dissimilarities between them can reveal latent undercurrents. A comparative historical method is employed for the study to take three diverse yet interconnected periods in the Indian education system--the Tagorean/colonial period, the post-independence period, and the pandemic period--for a continuous and comprehensive evaluation. Tagore's educational experiences evidenced that the colonial system reeled under biases that alienated the natives from their nation and its operations. Despite the efforts, the post-independence period bears remnants of the colonial system. The educational response to the pandemic also exhibits specific social, cultural, and economic tensions similar to its predecessors. As the COVID-19 lockdown implementation has forced shutters on the educational institutions, an increasing emphasis is laid on digital education without adequate engagement with the pre-existing challenges. Under this convoluted circumstance, the paper opines that colonization continues to be the underlying process propelling the education system. Thus, the Tagorean ideals of education and its indigenous ways require urgent consideration before falling back on the old system post pandemic or endorsing digital education as the next giant stride in education.

The Chinese international students are often portrayed in a monolithic manner in popular discourse. To offer a more comprehensive and critical representation of the Chinese international students, this paper conducts a thematic narrative review of 128 English-language and 74 Chinese-language peer-reviewed articles published between 2015 and 2020. Drawing on post-colonial theories, this review identifies four subject positions portrayed of the Chinese international students: the (1) neoliberal, (2) political, (3) pedagogic and (4) racialised subjects. This paper celebrates heartening developments in the literature which affirms Chinese international students' epistemic contributions, legitimate pedagogic needs, notable heterogeneity and wide-ranging political, cultural and pedagogic agencies. It also highlights how aspects of these subject positions have exercised epistemic injustice on the Chinese international students. Meanwhile, it pinpoints the Chinese international students' acquiescence in exacerbating global education inequalities. Among the first to bring the dominant English-language and 'local' perspectives of Chinese-language literature in dialogue, this article notes divergent focuses and indicates unique contributions to historicising research on Chinese international students made by the latter. This article challenges popular perceptions of Chinese international students, questions production of knowledge, and pinpoints future research directions.

In recent years, there has been sustained criticism of current practices of higher education internationalisation in wealthy industrialised countries. This criticism is underpinned by an increasingly broad range of theoretical perspectives, resulting in calls for change which range from the minimal to the radical. In this paper, I reflect on the current state of the 'critical internationalisation studies' literature, arguing that existing critiques suffer from a number of shortcomings. In particular, I highlight that much of this work causes a 'problem of displacement' whereby issues of (mis)recognition eclipse issues of distributive justice. As such, the potential of internationalisation to contribute to solving practical issues is underplayed. The argument is made that in problematising arguments for the use of internationalisation activities to contribute to solving practical issues in the Global South, this literature has the potential to demoralise those seeking action. The second part of the paper makes a case for the utility of normative global justice theory in critical internationalisation studies, outlining an alternative vision of two internationalisation activities through the lens of Nancy Fraser's "Scales of Justice." The analysis highlights how current practices create injustice through 'misframing', as international student recruitment and global partnerships are framed at the nation-state level, denying representation to those affected by the actions of universities and by government policy in wealthy countries.

Schooling has long been identified as a tool for nation-building and cultural reproduction. In early post-Federation Australia, English and literacy education played a significant role in producing colonial subjects. Although Australia today is heralded as a successful multicultural nation with momentum growing for constitutional recognition of First Nations peoples, English education remains haunted by the legacies of colonisation. This paper, based on a workshop given at the 2022 AATE conference in Darwin, proposes placestory as an orientation in subject English aimed at encouraging more historically and culturally nuanced imaginings of being and belonging in Australia. The paper provides an account of the development of English education in Australia as a contextual rationale for reimagining English education as situated within postcolonial possibilities. The paper then discusses three possible orientations for placestory: restore(y)ing place; becoming-with place; and place as being.

This paper discusses the use of an estuary monitoring toolkit "Nga Waihotanga Iho" as a central part of a Maori-centred education project undertaken by Kaipara hapu (sub-tribe), Te Uri O Hau, in Northland, New Zealand. The toolkit was designed by New Zealand's National Institute for Water and Atmospheric Research (NIWA). In this project, Te Uri O Hau collaborated with NIWA and regional high schools in order to use this toolkit as a mechanism for kaitikaitanga (environmental guardianship) and Indigenous-led environmental education. This paper demonstrates that approaches such as this can be powerful vehicles for Indigenous self-determination as Maori actively undertake tribal development and environmental guardianship, and strengthen the place of Indigenous knowledge, priorities and approaches within an evolving 'post-colonial' education system.

Perhaps one of the most scathing critiques on school leadership and management literature in Africa is its reliance on western models that do not quite fit the context, hence a lack of relevance. In this article I present a postcolonial reading of the representation of school leadership and management literature in Africa. The analysis suggests that school leadership and management literature in Africa is represented in deficient ways that do not promote indigenous ways of developing leadership and management knowledge and practice within the local education contexts. It argues that knowledge that is located in cultural and indigenous discourse might be more effective and more sustainable. A postcolonial understanding of educational leadership and management that acknowledges the cultural context as presented in this article builds on postcolonial scholarship, thereby addressing a gap in educational leadership and management. The paper ends with proposals for counter representations.

This article focuses on Fatima Jinnah's politics in postcolonial Pakistan. Widely hailed as the 'Mother of the Nation' in contemporary Pakistan, Fatima Jinnah harbours immense symbolic significance. Her patriotism, however, came furiously under question when she campaigned against the military dictator Ayub Khan in the 1965 presidential election. Using unexplored Fatima Jinnah papers, this article reconstructs the story of the election. It argues that the figure of Fatima Jinnah needs to be firmly placed outside the reductive epithets of 'mother' and 'sister' to underscore her political agency. It unpacks her campaign to show how her advocacy for democracy contested Ayub Khan's interpretation of Pakistan's ideology. Ultimately, her politics of dissent saw her branded a traitor and became the battleground for questions of gender, Islam and political rights. This election deepens our understanding of women leaders in postcolonial Pakistan and South Asia. [ABSTRACT FROM AUTHOR]

This article contributes to contemporary theorising in comparative education by exploring how narratives of 'victims' and 'perpetrators' in postcolonial settings are understood in terms of affective justice. "Affective justice" is introduced as a framework for understanding justice as an affective practice. Through the analysis of two examples of girls' education in the Global South -- Malala's shooting in Pakistan and the abduction of the Chibok schoolgirls in Nigeria -- the paper shows how these stories are circulated through sentimental narratives that fail to recognise long-standing colonial conceptualisations of education and schoolchildren. It is suggested that the notion of affective justice helps reorient understandings of education in postcolonial settings by turning educators' attention to three domains -- pedagogical practices, embodied affects, and emotional regimes. It is argued that a nuanced conceptualisation of affective justice offers insights into how educators and students can move beyond sentimental narratives to acknowledge coloniality and structural injustice.

This paper explores the discursive construction of race in Malaysian international schools and its relationship with postcolonialism. In response to the expansion of international schooling, it analyses data from a study of international school leadership in Malaysia, a former colony, through a postcolonial lens. It draws on face-to-face interviews with twelve international school leaders, and discourse analysis of sample websites from Malaysian international schools. Malaysia is an ethnocracy, with three distinct racial groups, and ethnicity affects many aspects of life, including education, and it is suggested that international schools offer no exception to this. The data indicate four emergent themes, these being constructions of: school identity; educational expertise; leadership; and Malaysia itself. The authors posit that international schools in Malaysia operate as postcolonial sites. Despite the origins of international schools lying within a movement committed to equality, these institutions are implicated in the construction and replication of racial divisions.

This paper explores how Australian literature mandated for study in the Victorian senior English curriculum creates opportunities for problematizing central myths about Australia. We engage with Homi Bhabha's notion of ambivalence to demonstrate how representations of colonization, rurality and migration reflect discursive formations of Australia. We consider how each discourse serves a pedagogic function, essentializing a set of myths about Australia: as having redeemed the violence done to Indigenous Australians in the colonial period, as embodying a white, rural masculine ideal, and as a welcoming nation open to migrants. Here, we show the points of orientation these texts provide, in their rearticulations of "the scraps … of daily life", and further consider how the texts can problematize nationalist narratives.

This paper analyses the current state of postcolonial and decolonial science teaching, based on a systematic review of the literature, with a special focus on the European context. It shows that currently, a very narrow view on postcolonial science teaching prevails, limiting its scope to former colonies. A total of 227 articles published 2013-2022 were identified using meta-interpretation combined with systematic searches. 43 of these articles were selected for the sample and analysed. Included were only articles reporting on teaching practice in regular science classes in secondary school. The analysis identified as the main theme the question of how to coordinate Indigenous knowledge systems and Western science in the classroom. Further, translanguaging and pedagogy of justice are used as approaches toward decolonising science education. One striking finding in the analysis is the absence of de-/postcolonial approaches from European countries. This indicates that teaching practice in Europe might currently not undergo decolonisation. This contradicts Aimé Césaire's observation that both the colonised "and" the colonisers were decivilised during colonialism and need decolonisation [Césaire, A. (1955). "Discours sur le colonialisme" [Discourse on colonialism] (6th ed.). Présence Africaine]. In this article, the different approaches toward decolonisation and an outline of decolonial science teaching for the European context are presented.

This paper discusses how I design and teach an Interculturality in Language and Literary Studies (ILLS) Course. In doing this, I am very much influenced by the post-structural and post-colonial and interdisciplinary nature of my PhD study. The course itself is for sixth semester undergraduate students, after they have passed Skilled Courses, Introduction to Literature and Introduction to Linguistics, etc. In these reflections, I utilise a post-structural approach, in which I consider such a practice to never be final. It is always in process.