Search

This article works toward conceptualizing frictions between colonial education and non-Western traditions of African education in the modern African state. Signaling manifestations of educational friction or disequilibrium, we apply the concept of haunting to uncover ways the legacy of colonial education is reproduced through Western modernity as a form of disembodied educational practice, conflicting with the ghostly presence of collective African educational traditions. More specifically, we offer a conceptual inquiry into the phenomena of Jinne Maimouna, what has been called a mysterious "mass hysteria" within Senegalese schools. In doing so, we work toward a rethinking of education in relation with the transatlantic Black Radical Tradition and links to haunted forms of Atlantic migrations by Senegalese youth. The article gestures toward the power within the deeply rooted knowledge systems and practices emanating from Africa that return in the present and future. We suggest that practices of deciphering and rethinking the embodiment of traditions of African education might offer methods that break from colonizing episteme toward longer temporal educational liberation. [ABSTRACT FROM AUTHOR]

Brij Vilash Lal was an Emeritus Professor at the Australian National University and Honorary Professor at the University of Queensland. He taught History at the ANU, the University of Hawaii at Manoa, the University of the South Pacific and the University of Papua New Guinea. He was a Life Member of Clare Gall, University of Cambridge. He was the author of more than twenty books and editor of another twenty on the history and culture of the Indian diaspora and on the history and politics of Fiji. He died on 25 December 2021. [ABSTRACT FROM AUTHOR]

Thomas Babington Macaulay's 1835 minute on Indian education is widely held to be representative of the views which underpinned the English East India Company's replacement of Persian with English as the official language of administration in India in 1837, and the promotion of English and Indian vernacular languages as part of colonial educational policy. Yet, it is often overlooked that Macaulay failed to even mention Persian in his condemnation of "oriental learning", focusing his attention solely on the shortcomings of Sanskrit and Arabic. Macaulay's omission of Persian is telling: despite its centrality to Mughal rule and the political transactions of the East India Company alike, Persian did not fit easily into emergent colonial formulations regarding Indian languages and their relationships with particular locales, ethnicities and religions. Through an examination of colonial discussions regarding Indian education, this article argues that the complicated, often contradictory, status of Persian in educational discourse allowed the language to elude definitive categorisation and to survive in government schools and colleges during the nineteenth century. It further suggests that as multilingual cultures were formalised and reconfigured within the domain of colonial education, the continued presence of Persian alongside vernaculars such as Urdu, Hindi, and Bengali at colonial institutions both shaped – and disturbed – their identification as viable modern languages. [ABSTRACT FROM AUTHOR]

Critical research on colonial education should not only include the intentions of colonial actors, but also an awareness of possible learning outcomes that were intended or not intended by "the colonial masters". The case study presented here explores the fate of an agricultural school located in Notsé (Togo) from its first ideas in 1900 until about 1914 (the end of German colonial rule in Togo). The main reason for setting up the "cotton school experiment" was to find ways of formalising the transfer of knowledge, competences and attitudes which were deemed necessary for the transformation of the local economy and society from a subsistence or household economy to capitalist modes of production. The history of this agricultural institution transcends colonial history between Germany and Togo, opening up a broader view of entanglements between the regional histories of Africa, Germany and the southern United States. The story begins with African Americans from Tuskegee in Alabama under the leadership of the African-American educationist Booker T. Washington, who were despatched to German Togo in 1900 in order to enhance local cash-crop style cotton production for the sake of the German cotton industry in Germany. It ends with the colonial government in Togo appointing German regional agricultural officers to consult and instruct local Togolese communities in cash-crop production as itinerant teachers. [ABSTRACT FROM AUTHOR]

Colonization has traditionally been studied as a monological and definitive period. This article seeks to problematize its analysis by means of the so-called 'philosophy of desire' and 'rhizomatic thinking', enriching them, in methodological terms, by the Actor-Network-Theory. In this vein, an alternative explanation of the colonial regime is offered by emphasizing how it assembled several worlds—Indigenous and Europeans—guided by a desiring-production that put originary accumulation before anything else; a standpoint that also enables a discussion about the network of colonial education deployed in the Audiencia de Quito, which can be evidenced by a revision of some actions of the Augustinian order during the sixteenth century. In conclusion, education was deeply related to colonial assemblage that was continuously deterritorializing the 'New World' and the indigenous cultures that inhabited it. [ABSTRACT FROM AUTHOR]

Many contemporary Anglophone Caribbean writers resent their colonial education’s emphasis on British literature, especially Wordsworth’s “Daffodils” poem, which—as V.S. Naipaul, Marlene NourbeSe Philip, Jean Rhys, and Jamaica Kincaid complain—impelled them to admire a flower they had never seen. This essay explores the resentful aesthetics spurred by “the daffodil gap,” a critical trope reflecting the disconnect between colonial education and lived experience. Multicultural literature’s and criticism’s emphasis on “decolonizing the curriculum” encourages the resentful denigration of classic and beloved texts. This essay also employs a close reading of “I wandered lonely as a cloud” to demonstrate how an aesthetics of resentment misconstrues Wordsworth’s poem, which explores human consciousness rather than simply celebrating the beauty of a particular European flower. [ABSTRACT FROM AUTHOR]

This study examines Cambridge Assessment International Education (CAIE) as a global assemblage that instrumentalizes colonial governmentality. CAIE is a department of the University of Cambridge that has governed schools in British colonies and former colonies since the mid-19th century. These schools constitute a Cambridge School system with approximately 1 million students around the world who take Cambridge examinations. CAIE invisibilizes its thousands of schools in the global South by enclosing them within privatized discursive spaces it terms "Cambridge School Communities." CAIE simultaneously assembles and visibilizes an ecology of expertise by connecting a global array of researchers, consultants, businesses, organizations, publication outlets, and conferences. Rather than taking an interest in the "low-performing jurisdictions" of Africa, Latin America, and South Asia, CAIE's ecology of expertise positions British educational culture in relation to a pre-modern "East." CAIE explains the East's high performance in international comparative assessments with stereotypes in order to reassert the superiority of British-led international education. These technologies of colonial governmentality altogether enable CAIE's global extraction of epistemic authority. [ABSTRACT FROM AUTHOR]

This article asks whether the slow process of divesting Indian native schoolteachers of their traditional authority was only about new concepts and representations of education and knowledge. Following the methodological idea of constellations of affordances, emphasising a relational ontology, the article discusses whether changes in the shape and the relations of objects in Indian classrooms together with the arrival of new objects may have played a silent role in the process of erosion of schoolteachers' authority. Based on a wide range of official and missionary sources, but also referring to individual native voices, the article reconstructs more pervasive and subtle transformations of native elementary classrooms, focusing on surfaces for writing and on "books". The article argues that shifts in the materialities of elementary native schooling took place that repositioned old "gurus" in an unfavourable light before the take-off of teacher training institutions would provide for new definitions of their role as schoolmasters. [ABSTRACT FROM AUTHOR]

Copyright of Social & Education History / Historia Social y de la Educación is the property of Social & Education History / Historia Social y de la Educacion 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.)

Through the example of Tayeb Salih’s novel Season of Migration to the North (1969), this article argues that education as provided by the colonial school system is an “undecidable” (Derrida), at once empowering and disempowering the educated non-Westerner. On the one hand, the knowledge and language appropriated by Mustafa Sa’eed (Salih’s African prodigy) enable him not only to belie, through his own academic success, the derogatory clichés regarding the Black man’s intellectual inferiority, but also to denounce imperialism in the impressive number of books he has written. On the other hand, as a system which perpetuates traditional values and codes of thinking, rather than promoting originality and difference, the (Western) educational machine ensures that its products unconsciously absorb Western ‘truths’ about the passionate nature and sexual appetite of the native races. This article shows that Mustafa Sa’eed reproduces these ‘truths’ both in his lectures and in his lifestyle.

This paper aims to glean valuable insights from critical pedagogy in order to apply them to the field of African literary studies. Specifically, I am interested in how approaches inspired by culturally responsive education can help us revisit the important but under-researched topic of student agency as it features in fictional works that deal with colonial education in Africa. Although colonial education in literature has been the subject of intense focus in postcolonial theory, such theorizations largely examine how colonial education reproduces colonial rule through the dissemination of colonial discourse/ideology. When student agency in the colonial education systems is addressed, conventional postcolonial theory sees it as being overwhelmed or assimilated by colonial discourse and power. Ideas emanating from critical pedagogy and culturally responsive education are of value here in that they can elucidate how students interact with and even resist the pedagogical and political power of the colonial education system. Ngũgĩ wa Thiong’o’s novel Weep Not, Child is an illustrative example of how such a critical-pedagogy-inspired approach can help us reorient literary studies of colonial education systems.

Woven straw work produced in the Caribbean in the early twentieth century represented a small but sustainable percentage of the region's exports. Following the US occupation in Haiti (1915–1934), handicrafts were promoted as economic 'development': commodified folklore fashioned for the delight of visiting tourists. Up until 1946 in Curaçao, as a strategy of the Catholic church's civilising mission, young women trained to plait the so-called 'Panama hat' at technical schools (Römer, 1977); the products of their labour were often exhibited at international expositions and exported for sale in Europe and the United States. This article argues that missionary education that claimed to modernise, industrialise and revalue local handicraft skills to the benefit of local populations in Haiti and the Dutch Caribbean has instead perpetuated colonial gendered and racialised divisions of labour that prepare and discipline students for factory work in the global textile industries. I use straw artefacts and photographs from the collection of the Dutch National Museum of World Cultures as a starting point to trace the entanglements between imperial education and ethnographic exhibitions as sites of gender production. Drawing on Jean Casimir's concept of contre-plantation (2001), I explore how histories of indigenous craft knowledge during specific periods of resistance in Haiti have nurtured disidentification with a gendered logic of labour exploitation and racial capitalism. [ABSTRACT FROM AUTHOR]

Recent debates relating to the #Rhodes-Must-Fall and related movements invite a careful reappraisal of the complex field of colonial education in the late colonial era, given the lack of attention to the field by historians and the significance of this legacy for the development of educational policy in the post-colonial world. The British, French and German colonial offices, along with missionary societies and American philanthropic organisations, had attempted to shape such policies in the first half of the twentieth century, broadly influenced by notions of Indirect Rule and Progressive Education, but there were also significant critics of formal policy initiatives who have only had intermittent scholarly attention. Bryant Mumford's career in the field (especially in Tanganyika – 1923–1932) and in his role as lecturer in the newly established Colonial Department at the London Institute of Education (1934–1942), provides valuable insights into the world of colonial education. [ABSTRACT FROM AUTHOR]

Colonial education is often criticized for being conservative, static, oppressive, and irrelevant to the needs and interests of the colonized people. This theoretical paper, however, disrupts the established narrative of condemnation by challenging scholars of curriculum reform to take a fresh look at colonial education policy. This study teases George Stark’s policy of technical-vocational education for Africans by employing critical policy historiography as the theoretical framework and historical discourse analysis as its methodology. Two questions drive this theoretical paper: What were the central tenets of George Stark’s curriculum reform policy in Rhodesia, and what lessons can be drawn from this policy to inform contemporary education reform in Zimbabwean secondary schools? From the research findings, it cannot be disputed that Stark’s reform policy for African education in colonial Rhodesia (now Zimbabwe) was fervently racist and discriminatory, as it was framed within the overarching scope of white hegemony. But his advocacy for a practical technical-vocational curriculum for Africans seems pragmatic, visionary, and prophetic. These findings become more compelling when considering the current clarion call for worldwide technical-vocational education. As if policy planners are scavenging nuggets from Stark’s widely condemned colonial script, the Zimbabwe government is currently piloting a reform initiative to transform secondary education from an academic to a practical-oriented curriculum. In light of these findings, it appears there are several lessons to be drawn from Stark’s colonial policy for technical-vocational education to inform current curriculum reform and practice in Zimbabwe and globally.

Education was a crucial transfer point within modern imperial projects; it was a key domain through which relationships between the state, religious institutions, various agents of reform, and Indigenous, colonised and enslaved peoples were negotiated. Exploring a range of case studies, this article highlights the multiple trajectories of colonial education in the modern British empire and the Pacific region, charting both continuities and moments of change, commonalities and divergences. Particular emphasis is placed on the centrality of evangelicalism in fashioning strong connections between education and social reform, both within the project of empire and in a range of indigenous social reform and anti-colonial movements. Within this context, the article also highlights the strong interplay between education and the construction of cultural difference, including through the changing shape of ethnological and anthropological knowledge. Exploring these questions, it is suggested, opens up fundamental questions about empire, colonialism and modernity itself. [ABSTRACT FROM AUTHOR]

Colonial travel writing performed ideological functions in North Africa during the nineteenth and twentieth centuries. The images, stories, and narratives composing its representation- created a distorted reality of the colonized lands to normalize and legitimize colonialism. This study contributes to offering a more literary account of how colonial writings about Morocco targeted social and political institutions or organizations as part of its imperial project in the region. To this end, this study examines two travel accounts (Morocco That Was and In Morocco) to identify how they represent the Moroccan ruler, tribe, and resistance during the colonial period. Based on postcolonial and critical discourse analysis perspectives, the findings of this research showed that representation of these aspects of Moroccan life during that period endorsed the colonial and imperial project in Morocco. In the meantime, the study recommended the integration of this colonial discourse earlier in Moroccan textbooks. [ABSTRACT FROM AUTHOR]

Looking at the early educational activities of the anti-caste movement in the Western Indian Bombay Presidency (1848–1882), the article sheds light on the diverse, and sometimes contradictory social effects of the colonial encounter. The military defeat of the Maratha Empire, the setting up of colonial educational governance, and the emergence of missionary education had disrupted social and religious certainties. In this moment of crisis, reformers turned to education to intervene in the ongoing social transformation processes. From the perspective of the shudra-atishudra – the serving, labouring, and untouchable castes, who formed the lowest stratum of Western Indian society – the new political situation provided a space to challenge the established structures of caste and gender domination. The article starts with a discussion of colonial-governmental and missionary educational interventions, and proceeds to analyse anti-caste radicals' educational activities against this background. Schools, popular literature, and public performance aimed to create a reflexive knowledge among the shudra-atishudra about their own position in society, and the ways to change it. Finally, the article explores the anti-caste movement's varying interpretations of the changes in education and society. While anti-caste writers of the 1850s welcomed the new educational opportunities, their voices were highly critical of colonial education policy in the 1880s. In the nineteenth century's struggles over caste, gender, and education, privileges and exclusions had been reworked in a colonial-modern framework. Still, important steps had been taken towards democratising and universalising Indian education. [ABSTRACT FROM AUTHOR]

The transformation of Maureen Warner-Lewis's intellectual career from colonial to postcolonial shaping was gradual and sometimes fortuitous. It involved a bifurcation in disciplines, evolving from English literary developments into Afro-Caribbean social and linguistic history. Linguistic fieldwork further led into concerns with religious, culinary, and musical folkways, as well as biographical investigation. Outlines of Warner-Lewis's writings on the Caribbean and on Caribbean cultures inspired by Yoruba, Igbo, and Kongo matrices are presented. [ABSTRACT FROM AUTHOR]

By examining the widespread enthusiasm for education during the Japanese occupation of Korea (1910–1945), this article sets out to contribute to historiography on so-called 'education fever' (kyoyungyŏl), which so far has largely concentrated on researching the period after 1945. In the 1920s and 1930s the term was used to describe a multifaceted phenomenon that was driven by a striving for upward social mobility and the idea of national self-strengthening. Based on a wide range of sources including newspapers and journals, official documents as well as missionary reports, the article argues that 'education fever' was, on the one hand, closely linked to Korean nationalism, whose proponents made frequent recourse to the ubiquitous phenomenon in order to strengthen Korean political power through education. On the other hand, despite efforts to restrict school access, colonial authorities to a certain degree were forced to respond to these demands for education, highlighting Korean agency in the process. [ABSTRACT FROM AUTHOR]

This paper concerns the 'education fever' that marked the early Korean immigrant community's private schooling initiatives in territorial Hawaiʻi (1898–1959). Drawing on the cases of two Korean private schools – the Korean Central School and the Korean Christian Institute – the paper examines the tensions and conflicts between white American missionary educators and Korean immigrant educators surrounding both the operation of the schools and the pedagogical practices deemed appropriate to the education of 'Oriental' students in the US imperial space. These two cases demonstrate that Korean immigrants in territorial Hawaiʻi were persistent and innovative in their efforts to appropriate Americanisation for their own national, communal and individual interests. Moreover, educators and parents challenged colonial educational practices by foregrounding how the Christian pedagogy of their private schools served to differentiate them from other (non-Christian) Asian immigrants, thereby legitimising their presence in white Protestant America. [ABSTRACT FROM AUTHOR]

Of all possible future directions for analytic philosophy of education, few are as overdue as thoroughly confronting the legacy of colonialism and the postcolonial moment. Rightly credited with establishing the credibility and standing of philosophy of education, by 1980, analytic philosophy of education was the dominant though not unchallenged approach to philosophy of education in the Anglo-American world. While its dominance has declined and philosophy of education has become more diverse, analytic philosophy of education retains a strong international presence in educational theory. By contrast, postcolonial theory – the critical study of colonialism and its aftermath – has attracted growing interest across many academic disciplines, developing from the 1970s onwards from its early location in literary and cultural studies. After outlining the emergence of analytic philosophy of education, and the subsequent reshaping of philosophy of education, we describe postcolonial theory and the place of education in both colonialism and postcolonial thought. Having thus located analytic philosophy of education and the postcolonial turn in their own times and contexts, we consider the postcolonial challenge to Western philosophy and how analytic philosophy of education could respond, developing our stance on a postcolonial future direction for analytic philosophy of education. We argue that the future of philosophy of education is now inescapably postcolonial and that it should retain its analytical strengths. [ABSTRACT FROM AUTHOR]

Copyright of Práticas da História is the property of Práticas da História 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.)

Examining developments in the history of education in Africa as a whole raises far-reaching philosophical, anthropological and historical questions about what Africa is and whether such a history is even possible as such. The course of that history and its tributaries wend around social theories; its dominant issues, tensions and gaps represent ideological interventions that highlight competing narratives in attempts to theorise social progress along a set of converging historiographic projects through which the conflicts between positivist, Marxist and poststructuralist (and other critical theory) perspectives – and the Eurocentricity of their objects – become visible. Anticipating broadened inquiries that centre Africans in historical narratives concerning education in Africa, this review (a) critiques historians' obsession with and dissensions on colonial education, (b) clarifies epistemic ruptures in the well-worn quest for 'truth' in history evident in that obsession, and (c) proposes some prospects for decolonial futures in the history of education in Africa. [ABSTRACT FROM AUTHOR]

The past few years have seen a vigorous resurgence of public and academic debate and controversy regarding the British Empire, its place within Britain's own history and the legacies of British colonial practices. In spite of this reinvigorated discussion of empire, education and schooling seem to have been an area largely overlooked within the field of new imperial history. Nonetheless, histories of education have increasingly been shaped by theoretical shifts in the imperial histories. This article discusses some recent literature concerning the British Empire, and suggests how these could prove useful for future studies of empire and education. First, it surveys a selection of key literature and developments in histories of empire and education. Then, it suggests three areas for future exploration by historians of education with interests in colonialism or empire: non-traditional sources, studies of and by indigenous and non-elite people, and research into the educational legacies of imperialism. [ABSTRACT FROM AUTHOR]

The idea of unequal Englishes has of late been proposed with vim and vigor to unravel the presence of the unequal spread of the nativized variants of Englishes, especially in Kachurian Outer and Expanding circles. The notion envisions the possibility that any emerging varieties of Englishes in these circles are considered more legitimate than any other emerging variants and are therefore valorized. By contrast, there is also the possibility that certain variants are considered less legitimate, making them stigmatized and demoted to a lower status. This results in unequal Englishes. I argue in this article that the notion of unequal Englishes (a) overlooks the mundanity of vibrant multilingual practices in a certain locus of enunciation, which thus renders the term 'unequal' dubious, (b) still succumbs to the idea of structural inequalities within a regional linguistic context and (c) undermines the performative potentials of individual language speakers to construct their own versions of Englishes. By illustrating instances of the everydayness of linguistic practices in several life domains from a specific locus of enunciation (i.e. multilingual and multicultural Indonesia), the article proposes the notion of 'the praxis of decolonial fissure' (Walsh 2018), which depicts the grassroot performativity. [ABSTRACT FROM AUTHOR]

In this essay, I begin by situating Burna Boy's song "Monsters You Made" within a larger context of music as a rebellious form of resistance while connecting its significance with the #EndSARS protests in Nigeria. Then, I discuss anti-Blackness within colonial education in Nigeria, broadening the global conversation around BLM to include voices from the most populous Black nation in the world. [ABSTRACT FROM AUTHOR]

The objective of this research is to analyze pre-service teachers’ perceptions of their knowledge of educational concepts from the pre-Hispanic and colonial worlds. Based on a cross-sectional descriptive methodological approach, statistical analyses of central tendency and bi-variate analyses were utilized (Pearson’s correlation and ANOVA), through the use of an ad hoc questionnaire completed by 220 students at the School of Education at Universidad Nacional Autónoma de México (UNAM). The instruments’ internal consistency (α = .892) ratified their accuracy as analytical tools. The results show the university students’ low self-perceptions in recognizing and defining the concepts at hand and confirm their need to learn those concepts in order to gain confidence in their work and strengthen the configuration of their identity. [ABSTRACT FROM AUTHOR]

Pendidikan Jang Keliroe: Toneelstuk dalem Lima Bagian by Lauw Giok Lan (1922) is a Chinese Peranakan drama text published during the Dutch colonial period. The author is a journalist, founder of the Sin Po newspaper, and active in the Tiong Hoa Hwee Koan and Cheng Hwa Hui organizations. This drama represents the education system during the Dutch colonial period, which was considered immoral and unable to improve the fate of the people of the Dutch East Indies, including the Chinese community. This literary work criticizes Dutch education policies, which can only produce low-class workers and never succeed in making graduates rich. Colonial education only sharpened racial and social class discrimination. Through postcolonial theory, this research aims to see the ambivalence, resistance, and author's views on homeland and motherland that appear in this work. [ABSTRACT FROM AUTHOR]

Copyright of Revista Lusofona de Educacao is the property of Universidade Lusofona de Humanidades e Tecnologias, CEIEF 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.)

The aim of this article is twofold. It is firstly to map the international discourse and experience regarding the issue of language of learning and teaching in education. Secondly, the article focuses on the South African question regarding the issue of language of learning and teaching in educational institutions, by employing the international framework constructed in the first section for purposes of illumination, interpretation, and assessment. The language medium in education remains a contentious issue in education, also in the South African context. The comparative method that was used for doing the mapping, namely, to examine and draw potentially valuable insights and perspectives from comparable international situations, is widely used for illuminating societal issues, also in education. Schools were instituted for the first time around 3 000 BC in Mesopotamia and Egypt. During the first millennia in the history of these institutions, the dominant language of the political jurisdiction or entity in which the school was located was employed as the language of learning and teaching in schools. This was due to the political objectives of education and schooling as well as the social origins of the learners who attended the schools. Schools originated autochthonously in only a few places; most school systems in the world today can trace their roots back to the early mediaeval European prototype which was subsequently exported to the extra-European world by means of missionary activities and imperial (colonial) endeavours. It is important to keep this development in mind for an understanding of the subsequent course that the language of learning and teaching in schools followed. A departure from the mediaeval practice to use Latin as the language of learning and teaching in schools coincided with the Reformation in Western Europe in the sixteenth century, in particular the formation of nation-states in that part of the world since the beginning of the nineteenth century. The leaders of the Reformation promoted the use of the vernacular for reading and understanding the Bible, and for this reason agitated for the home language to become the language of teaching and learning in the schools. This ideal was never fully realised, however; even in Western Europe the dominant language of each nation was used as the language of teaching and learning. The notion of developing the vernacular as language of learning and teaching did not form part of the imperialist project of instituting schools in the colonies from the fifteenth century in the Americas and Asia, and from the nineteenth century in Sub-Saharan Africa. Instead, the official language of the colonial power in question was used as the language of learning and teaching in colonial schools. The empowerment of the vernacular to become the official language of the country, a hallmark of the formation of nation-states and of national education systems in the Global North, received at best scant attention or lip service when the nations of the Global South, especially in Africa (notably in Sub-Saharan Africa) and South Asia gained independence during the 1960s. The situation has since been exacerbated by the rise of English as international lingua franca in the past half century. The impact of this development can be detected in the education systems of the world, including those of the Global North: English has become a de facto universal second or third language in teaching and learning at most levels. English is also increasingly supplanting respectively French and Portuguese as languages of teaching and learning in institutions of education in francophone and lusophone Africa. This, as mentioned, is a direct result of the vernacular not having been developed and empowered to become the language of teaching and learning. The hegemonic position of English is also reinforced by widespread support for this language as medium of teaching and learning among parents. Parents are convinced that mastery of English will be advantageous for their children in the higher education context and later in the international commercial world. A plethora of scholarly investigations seem to indicate that the vernacular should be favoured as the language of learning and teaching in institutions of education. Their findings revolve around respect for human rights, including the right to use the home, mother or first language as medium of teaching and learning; the role of language of teaching and learning in ensuring that the vernacular maintains and even improves its status and currency in society; educational considerations, including the role that the mother language plays in cognitive development and the learning of the first language, the learning of a second language, and subsequently, the learning of English; also the issue of equality and equity in education, and the role and impact of the language of learning and teaching in the maintenance and production of human and social capital. In the second part of the article, the South African situation regarding the issue of language of teaching and learning is described, analysed, interpreted and assessed against the international framework outlined in the first part. The analysis and discussion presented reveal that the international considerations are valid for the issue of language of learning and teaching in South Africa as well. They also show that several contextual-ecological features of the South African pedagogical landscape cause the promotion of the vernacular as medium of teaching and learning to be of even greater urgency. These features include the poor output (achievement) levels of, and the concomitant high levels of attrition in the South African education system, the persistent unacceptably high unemployment rate, the high levels of social inequality, and the national priority of making education accessible to all. Recommendations are made as to how the development of the various vernaculars could be developed to become efficient media of teaching and learning. Two of the strategies that could be considered are to promote the use of the vernacular in teacher education, and to use some of the international aid that is being poured into the African continent for the purpose of developing the various vernaculars to grow into effective education media. [ABSTRACT FROM AUTHOR]

This study examines colonial governmentality in a Sri Lankan partner institution of University of London (UOL) through semi-structured interviews with students and faculty. UOL began administrating colonised educational spaces in the 19th century, and now governs approximately 80 partner institutions throughout the global South. Its governmentality structures an arterial topology of power that grants limited inclusion to students while excluding their lecturers from formal recognition. Faculty at partner institutions do not assess students. Instead, assessment consists of annual British examinations, effectuating rote pedagogies that centre European knowledge. This extraction of faculty authority shapes delegitimated and disempowered subjectivities. The same process augments UOL's expertise on Southern educational spaces, contributing to a broader project of universalising Western epistemology. The findings suggest a need for further research that examines colonial governmentality in international education, and particularly its mechanisms of epistemic extraction. [ABSTRACT FROM AUTHOR]

The author describes and presents her model of contract grading, a teaching strategy and practice that shifts student learning and pedagogy away from carceral and colonialist learning methods. The article provides a brief explanation of the value of this technique for teachers and students, and offers concrete assessment tools. [ABSTRACT FROM AUTHOR]

In this paper, I study management and business education in Pakistan to evaluate their suitability for the local context and their compatibility with Islamic philosophy of education. I use decolonial theory and Iqbalian poetry to craft an evaluative lens for management education and to generate an alternative critical discourse grounded in theology. I found that utilitarianism and managerialism taught in the business schools is creating "captive minds" and is not compatible with traditional Pakistani norms and values. I use decolonial theorists' idea of pluriversality to offer an alternative. In this manner, I contribute to the critical educational philosophy by showing its parochial character. I argue that addressing the legacy of colonialism is important to develop an emancipatory and new way of thinking about education. [ABSTRACT FROM AUTHOR]

The focus on colonial power and domination tend to muffle the emotional complexities, ambiguous attachments, and cultural paradoxes of persons who become wards of colonial educational systems. Drawing on feminist thought, film philosophy, and postcolonial cultural theories, Hannah M. Tavares provides a reading of Amanda Kernell's film Sami Blood. Tavares argues that the focalisation on the female protagonist's body Elle Marja and the different humiliations and kinds of experiences that mark, mutilate her dignity, and complicate her desires in the film is instructive for thinking and writing the dense and multilayered thickness of postcolonial cultural histories. Tavares concentrates on the film's compositional elements and narrative to introduce an approach that is attentive to the preoccupations of postcolonial theorising to the English-speaking reader. [ABSTRACT FROM AUTHOR]

This paper examines the memories of Japanese teachers who worked in Korea during the colonial period. By focusing on the autobiographical narratives of three Japanese primary school teachers who worked in rural Korea between 1931 and 1945, this study aims to unpack the relatively under-studied aspects of colonialism. Their narratives carried personal histories regarding their choice to study and work in Korea, the nature of their relationship with Korean children, and the memories of the political and cultural atmosphere at schools in pre-war Korea. These memoirs were accounts of Japanese colonialism through the "Japanese eyes". As they intimately interacted with the local community and students, their memories were multifaceted and complicated; these were not simply apologetic or nostalgic but involved particular social relations that they had experienced in Korea. In this paper, I attempted to shed light on the reconstruction of the grander narrative of pre- and post-war educational history in the region by looking at the complexity of their "reflected" memories. [ABSTRACT FROM AUTHOR]

Neoliberal education reforms in schools serving sizeable Black populations throughout the United States have proliferated and are being transported to Black educational contexts abroad. Building on a framework of Coloniality, antiBlackness and a review of Black colonial education this relational analysis argues that contemporary neoliberal education reforms not only resemble the early 20th century movement to spread Black industrial education from the American South to regions of the global South- including regions of West, South and East Africa but also reproduce logics of antiBlack coloniality. This framework is applied to two cases: the chartering of schools in New Orleans Louisiana following Hurricane Katrina in 2005, and the 2016 decision to privatize the entire school system in Liberia. Far from 'unlikely' this article argues that the application of market-based reforms to schools in the Black Souths (the 'urban' ghettos of the United States as well as the 'underdeveloped' global South) is a continuation of 20th century colonial education interventions and the persistent claim of Blackness as always in crisis. [ABSTRACT FROM AUTHOR]

This article traces the use of a ḥadīth prohibiting women's literacy during the colonial period. Although rejected by most ḥadīth scholars and ignored by jurists, it gained prominence in the second half of the nineteenth century through the works of scholars who weaponized it as a response to colonial education projects. As debates on the religious permissibility of modern education spread, the ḥadīth accompanied them, empowering scholars who attempted to push back against modernizing national education projects. Through an analysis of the debate around this ḥadīth in British India and Egypt, I highlight the importance of the ḥadīth as a pragmatic – and not simply normative – source within Islamic legal discussions as they articulated responses to colonialism. [ABSTRACT FROM AUTHOR]

In African traditional societies, women oversaw the maintenance of the household by assuming responsibilities such as mother, wife and caretaker. In addition to this, women were involved in economic and political affairs. During the colonial era, however, men were in charge of education, politics and economic affairs, to the near exclusion of women who were specifically trained for home caring roles and on being good wives. This study explores the impact of traditional and colonial systems on women's identities and lives in French Cameroon. Data was collected from five focus group discussions involving 24 conveniently sampled Cameroonian women aged 55 and above and analyzed using the framework of Content Analysis. The women acknowledged the marginal roles of women in traditional societies although respected and loved, social control and compliance rooted in traditional societies and exacerbated during colonial times, social isolation of women during colonialism because of the traditional roles assigned to women and their fear of white male colonialists, and gender-discriminate colonial education. [ABSTRACT FROM AUTHOR]

Africans have exhibited tremendous resilience, coping abilities, and strategies to survive in multiple spaces globally despite the tensions and challenges associated with the Euro-colonial enterprise. However, the charge to liberate the African mind remains unabated and requires the unpacking of the complexities of the colonial schema, to advance African agency. The colonial is alive and a lack of scrutiny frustrates an understanding of its nuances and the guises in which it manifests, causing the colonised to perpetuate its plans in ignorance. The article presents selected areas where Africans have been de-centred in consciousness. Termed "moments of dislocation," these areas are historical, linguistic, inferiorisation of the African being, and journey to the West. Although these themes may not be exhaustive, they offer a path to instigate or sustain conversations about the insidious effects of the colonial, and potentially inculcated into discourses and praxis towards mental liberation. Identifying these disorders contributes to the comprehension of coloniality of knowledge, schooling, power, and being. Through critical African education, these concepts would receive unremitting scrutiny for African agency. [ABSTRACT FROM AUTHOR]

This review article enters into discussion with Peter Kallaway, in his work, The Changing Face of Colonial Education in Africa: Education, Science and Development, who raises serious issues related to the historical development of South Africa’s education during the first half of the 19th century and its current situation and future prospects in the broader context of African education. Education is a dynamic process that encompasses the formal and informal sectors historically. In South Africa, the informal was the norm for centuries before the intrusion of Western influences and formal education needs to work alongside the informal processes based in the home, the church and the community. Formal education is a product of the West and came to occupy the determinative place in the period covered by this book, while the informal sector was relegated to a subservient role despite its inherent value. Kallaway discusses these issues by analysing the contributions of external factors such as the International Missionary Council in the religious sphere and the New Education Fellowship and the British colonial service in the secular sphere. These played a significant role in the movement from ‘culture-bound’ to a universalised approach to education in Africa and particularly South Africa. Alongside this, the role of mission education is discussed as a source of tension with external forces and as a significant contributor to the development of education not restricted to the religious domain. Mission education emerges as an innovative force in educational development as a part of the international movement within the context of an emerging ‘development’ paradigm. The external and internal forces and the cultural and universalising are not necessarily in opposition to one another but often in conversation with and in tension with one another’s assumptions. Kallaway undertakes two case studies of South African scholars, Donald M’Timkulu and SEK Mqhayi in order to refine his analysis. It has been alleged with truth that the trader and settler followed the missionary, who was the agent of European imperialism, working hand in hand with the colonial powers for the subjugation of the black people and the territorial extension of the imperialist power. This view has been challenged by Brian Stanley who cautions against a too simplistic interpretation of the relationship between colonisation and Christianisation reached through ideological means rather than intensive historical research. He concludes that the process first appears more complex and seeks to avoid generalisations. This provides an appropriate starting point for this review article, which attempts to go beyond the historical by raising contemporary issues related to the concept of Africanisation. Contribution: This article contributes to the ongoing debate regarding developments in education in a colonial context from a historical perspective. This is relevant to current debates and challenges to the ongoing effects of colonisation in education in a democratic society and the prospect of an epistemological shift towards the Africanisation of education. [ABSTRACT FROM AUTHOR]

Ontological distance is the dehumanization that emerges from uninterrogated coloniality between colonized subjects and the oppressive systems. This distancing has occurred in the histories of U.S. teachers both domestic-based and abroad, especially in Southeast Asia. In Steinbock-Pratt's (2019) historiography on the relationships between early 1900s U.S. teachers and their Filipinx students, ontological distance was "The crux of the colonial relationship was intimacy marked by closeness without understanding, suasion backed by violence, and affection bounded by white and American supremacy" (Steinbock-Pratt, 2019, p. 214). This dehumanizing psychological or ontological distance existed during U.S. colonial regimes abroad, specifically in Southeast Asia and continues on in some ways. By combining a critical analysis of journal entries from archives of the U.S. Thomasite teachers with restorying the weaponized objects these teachers brought back with them, from the Burke Museum's Southeast Asia collections at the University of Washington, I use creative writing to disrupt the dehumanized narratives of Filipinx students from the 1900-1950s. Using tenets of Asian Critical Race Theory, I enact (re)constructive history and counter-storytelling to rethink former U.S. teachers' exotifications of Filipinx peoples and lands. This dialogue hopes to contribute to decolonizing archival work, expanding processes of identity development, and modeling ways in which museum collections and archival work can intersect with Ethnic Studies education, creative writing, and teacher education. [ABSTRACT FROM AUTHOR]

Education played a vital role in the shifting nature of colonial administration and the reshaping of colonial relations in the nineteenth century. The activities that occurred within classrooms shaped the behaviour and identity of children towards an imperial norm while beyond the school walls the changing management structure tied various local actors together within state regulations. This paper examines the process of centralising education in Trinidad. While influenced by the model of nationalised education emerging in white-settler colonies, the constellation of local relations resulted in something uniquely different. Reforms in Trinidad demonstrate how colonial governance was reshaped by co-opting non-state actors into its functioning but had to ensure that those actors maintained their field of independent actions to do so. While educational reforms took a unique path in Trinidad, the expanding influence from the colonial centre eventually shaped the education system to align with other systems elsewhere in the Empire. [ABSTRACT FROM AUTHOR]

By the 1920s, the schools of the Shanghai Municipal Council aimed to teach "China-born" children, whose upbringing in the International Settlement's littoral milieu meant they were in danger of becoming deracinated and déclassé, how to be both productive Shanghailanders and imperial Britons. Whereas the history of colonial education is often considered in national, imperial, or exclusionary terms, Shanghai's schools for foreign children instead shaped and responded to understandings of education that were multinational, local, and reluctantly inclusionary. Through an exploration of the council's education policies, the ideologies of childhood that governed admissions decisions, and the ways in which graduates of these schools employed their education professionally and politically, this article contends that the political and demographic features of the colonial periphery shaped alternative visions of imperial Britishness that went beyond nation and empire. As this case study makes clear, discussion of these British spaces overseas should be anchored in specific social, spatial, and political conditions rather than analysis of "sentiment" alone. Colonial ideologies of childhood and the ways in which it was produced by the educational experience were central to these articulations of a cosmopolitan Britishness that could be sustained beyond the boundaries of British territory by social and cultural institutions such as schools. In Shanghai, young settlers, and especially mixed-race "Eurasian" children, who together embodied both elite fears about racial and cultural degeneration and also their hopes of cultivating a firmly rooted settler society, were at the center of debates about community identity, status, and cohesion. [ABSTRACT FROM AUTHOR]

The notion of decolonisation implies the existence of a territory, entity, structure, or system which has previously been colonised by exogenous forces and thus needs to be liberated. In most African countries, the discourses of decolonisation of higher education emanate from the shared experience of imposed European colonisation that perpetuated epistemic violence on African indigenous knowledge systems. Thus, a lived experience of colonialism became a foundation for the decolonisation debates imagining and aspiring to alternative and inclusive futures. This point of departure yet makes the discussion of decolonisation as the subject of only those who have had colonial experiences – an event of interruption of a specific process considered colonial and therefore, undesirable. This approach conceptualises decolonisation in a narrow sense as a linear process with a distinct historical beginning, which is colonial, and an envisaged liberating decolonial end. This article critically challenges this dominant narrative of decolonisation and reconceptualises it as a complex, dynamic, and lifelong process of re-centring. It argues that decolonisation, as a concept in higher education, goes beyond a pre-existing colonial foundation. Taking the context of Ethiopia, a country that remained independent during the European colonisation of Africa, this article aims at reconceptualising the notion of decolonisation of higher education in a space that has never been colonised. The article discusses epistemological challenges of the Ethiopian higher education system and provides a proactive alternative future departing from monolithic epistemic tradition to a pluralistic approach that accommodates diverse structures of knowledge. [ABSTRACT FROM AUTHOR]

Global, (trans)national, and local moments frame this article and highlight how white supremacy and modern/colonial processes and logics operate in and through Guatemala, the Chuj nation, and Chuj youth's lives, organizing work, and educational spaces. Drawing on 18 months of ethnographic research with Chuj youth and educators, I argue that education, development, and Indigenous youth are at once targets of these racialized colonial logics and important sites of decolonial resistance. Building on decolonial theories, this article centers Chuj youth's insights into the contours of racialized modern/colonial processes and brings them into conversation with (trans)national, state, and media discourses to highlight the complex material and corporeal implications of white supremacist colonial frameworks. Ultimately, I contend that Chuj youth provide insights into the impacts of modern/colonial processes and decolonial possibilities. [ABSTRACT FROM AUTHOR]

Knowledge and power are intertwined. To validate their illegitimate colonial occupation, the colonizers have imposed their knowledge—as expressed in such things as religion—upon the colonized people. Religions are instrumental in setting values, moralities and influencing the types of sciences, laws and arts developed. They govern human behavior, inform researchers on the questions they ask and foster certain types of knowledge. Religion also guides policymakers where and on what they need to focus. In this paper using a logic model I investigate (a) the theoretical reasons for imposing religion; (b) whether imposing religion widens people choices in life and produces a healthy body and community or limits people's choices and impacts the development of public health in Oromia. Religious impositions are driven by epistemic racism; they twist the paradigm of the thinking of a society. This constitutes a kind of epistemic violence. Epistemic violence discredits the experience and interests of the Oromo people. It denounces Oromo accumulated wisdom, its institutions, and it constitutes the textbook definition of disempowerment. In many ways, it hinders development of critical thinking and limits people's choices in life. Christianity and Islamic religions have been forcefully and methodically imposed upon the Oromo people. Religious impositions are the seeds that colonizers plant to make the colonized people intellectually dependent on the imposers. The imposition is meant to occupy the mental universe of the people. It twists how people perceive their past and present. Occupying and controlling the mind disguises the exploitation of the human and natural world. The imposition of those religions is responsible for many social problems such as an unjust social hierarchy, intolerance and environmental degradation. To promote health, prevent diseases and reduce health disparities, we need to promote the empowerment of people, validate their knowledge and experiences and widen their choices in life. In the efforts we make in preventing diseases and promoting health, we need to take into account the issue of religious imposition as one of the social forces. We cannot transform the world unless we understand what makes it work. [ABSTRACT FROM AUTHOR]

Copyright of Ensaio: Avaliação e Políticas Públicas em Educação is the property of Ensaio: Avaliacao e Politicas Publicas em Educacao 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.)

This paper investigates the differentiated educational ideologies projected during the Japanese colonial era by comparing the Japanese language textbooks used by Korean and Japanese primary students at that time. By comparing the texts and images in Kokugotokuhon (Japanese language textbooks for Korean students) and Shougakutokuhon (Japanese language textbooks for Japanese students) with critical discourse analysis (CDA) in analysis of texts and visual image analysis (VIA) for images, this paper verifies the differentiated educational ideologies that Japanese colonial authorities presented to Korean students. There were three findings that were featured in the Japanese language textbooks for Korean students that were absent from the textbooks for Japanese students. Firstly, depictions of physical labour and helping parents after school and late at night were present only in the textbooks for Koreans. Secondly, Japanese nationalism with an Emperor-centred ideology was emphasised in the Japanese language textbooks used by Koreans. Thirdly, the textbooks encouraged Korean students to practise war-like games and drills. The results from this study suggest that differentiated education was provided to Korean students during the Japanese colonial era via the contents of the Japanese language textbooks, which projected the colonial ideologies of the Japanese government. Korean students were being educated to become Japanese colonial subjects.