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In a post-COVID world, online education is more important than ever. Understanding how to make digital learning environments more humanized for learners can lead to more engaged learners. This study explored the experiences of 56 online graduate students to understand what components of asynchronous, traditionally formatted online courses centered around textual discussion posts can be adapted to further humanize the course for both students and teachers, and how humanizing these courses affects the students' interactions and learning experiences. Findings indicated that most of the changes made (weekly introductory videos from the professor, rich and detailed feedback, options for multimodal discussion board responses, and hash-tagged social media posts from students and professor sharing personal events) were met with positive response for humanizing the course. Post-course surveys also shed light on additional requested techniques for humanization in online courses.

I grew up on free school meals and now work as a school improvement adviser. In this article, I address discontinuities within my 'support and challenge' role, a role that can be constrained by educational policy enacted within a performative and panoptic culture of fear. Successive governments have concerned themselves with promoting equity through education, but discourses of levelling up and narrowing the attainment gap have yet to properly tackle inequalities. This article draws on Bourdieu's notion of cultural capital to explore how pupils, especially working-class pupils, continue to be left behind and dehumanised thanks to a performative culture that pervades policy in school improvement and accountability. The Department for Education (DfE) commissioned research in 2019 on high-performing countries whose governments promote an equitable education system. These jurisdictions use collaboration as opposed to competition to achieve equitable educational outcomes, while our government favours accountability rather than collaboration to drive up school standards. I argue that the next government has the power to use such research on the benefits of collaboration rather than competition to genuinely improve outcomes for working-class pupils.

Work-Integrated Learning (WIL) is a variety of learning opportunities that can extend beyond the application of theory to practice, to include complex situational, personal, material, and organisational factors. Central to forming successful WIL experiences is the partnership, support, and collaboration extended by all key stakeholders. The COVID-19 pandemic disrupted WIL experiences, with many developed partnerships and sustained practices being abruptly impacted. In 2020, a multidisciplinary group of Australasian WIL academics, administrators and students joined in weekly virtual coffee chats to share concerns and experiences during this rapidly changing educational landscape. These conversations led to establishing a Small Significant Online Network Group (SSONG) and became the basis for this article. We explored the lessons learned from WIL practitioners to be better informed of the practice of WIL and, generally, to examine the role of collaborations in higher education. Using a collaborative autoethnographic approach, this study incorporated written reflections on WIL experiences during COVID-19 lockdowns, followed by Zoom conversations to gain deeper insights. All data was aggregated and analysed thematically, both inductively and deductively, to interpret the practice experiences of individuals in their socio-cultural contexts. This article intends to demonstrate how creative solutions, such as adopting a HUMANE framework, become valuable paradigms. These enhance and nurture relationships between all WIL stakeholders, to enrich and sustain WIL experiences for all. [Note: The page range (159-176) shown on the PDF is incorrect. The correct page range is 159-174.]

In this conceptual article, the authors examine changes to the United States educational ecology during the COVID-19 pandemic. This article draws on contemporary and historical research to critique how K-12 school policies and educational leadership decisions are made amidst a crisis. As schools and districts continue to navigate a shifting educational context, teachers are often left out of the discussion. The authors set out to argue that teachers should be at the center of any plan to move forward and that support for teachers and humanizing approaches to teaching and learning should be at the forefront of any change. Drawing on theories of an educational ecology, the authors investigate how this moment of rapid change might be leveraged, through their exploration of future-oriented educational policies. In doing so, they highlight key areas of the educational ecology with the most potential to (re)humanize teachers' work and support the well-being of students. These include creating policies and systems of preparation and support for historically marginalized groups of teachers, advocating for a more human-centered curriculum, and taking a cautious approach to the presence of technology for instructional and pedagogical purposes. The authors conclude with a call for intellectual solidarity, increases in teacher prestige, and new visions of accountability, ideology, curriculum, and human exchange.

Authors explore recent education policies that ban the teaching of critical race theory, restrict teaching race-related topics, prohibit conversations about divisive concepts, and problematize their impact in further silencing (and potentially erasing) complex issues about race and racism and other forms of oppression in historical and sociocultural contexts. This article highlights legislative efforts and examines findings and implications from a study designed to explore perceptions of educators related to the anti-critical race theory bills.

Humanizing Higher Education was the 2022 conference theme for the Association for the Study of Higher Education. This presidential address takes a forward look back on higher education within a global context and in the aftermath of a global health pandemic, making an argument for the need to humanize higher education. The address offers a definition for dehumanization and discusses manifestations of dehumanization in institutional cultures. The article concludes with a model for humanizing higher education as a path forward in uncertain times.

Learning outcomes are predominantly framed in narrow and measurable terms, with students as decontextualised learners. As an alternative, the paper outlines a capabilitarian approach, building a four-dimensional matrix for reconceptualising learning outcomes. It is made up of a varied, multi-dimensional set of opportunities, processes and outcomes to enable students to flourish and become people who can live fulfilling and connected lives in and beyond higher education. The matrix dimensions are made up of a capability set, corresponding functionings, material resources and conversion processes, underpinned by Constitutional and human development values. The paper draws on a project on higher education outcomes in South Africa, especially the longitudinal life history data. It makes the case for a reparative futures orientation which might dismantle the colonial-apartheid past and present, and outlines key capabilitarian concepts. The social and higher education context is sketched, followed by a focus on the capability set and what data supports its value to students.

Due to the current COVID-19 reality and the protests supporting the #BlackLivesMatter Movement following the killings of Ahmaud Arbery, Breonna Taylor, and George Floyd, seeking diversified and innovative educational solutions like ethnic studies (ES) and adapting to the everchanging needs of students by creating supportive healing spaces of learning are more important than ever. These events have resulted in demands for educational systems that have the potential to address the wounds of racial violence that marginalized students have faced for centuries. More importantly, in light of the current environment, educational institutions must collaborate with their communities to provide teachers with culturally and community responsive strategies, trainings, and resources that promote healing and wellness. The purpose of this paper is to celebrate the classroom victories of these ES teachers and explore the ways that they connect their curriculum and learning experiences to their students' lived realities. These ES teachers utilize holistic pedagogies that help their students move toward social change while cultivating the spiritual well-being of their students. Using the framework "Body-Soul Rooted Pedagogy" (Desai et al., 2019), the authors' findings discuss the five major categories that emerged: (1) connecting the past to the present, (2) privileging identity, (3) addressing everyday struggles, (4) classroom rituals, and (5) social action. Amidst a global pandemic, social unrest, and the struggle to achieve social justice within broader society, the authors seek to highlight how these practices can be road maps for humanizing educational change.

Transaction, competition and opposition have become imperative in higher education. In this article, I will explore where to go from here building on critical pedagogy and ideas from students-as-partners and undergraduate research. Using the course 'Environments for learning in higher education' as an empirical starting point and approaching students' work through qualitative document analysis, I will explore: (1) what students focus on when given the opportunity to design their own research questions around learning environments; and (2) how they re-imagine and frame future learning environments in the higher education. With this as a backdrop, I will discuss how a critical dialogic teaching praxis can help to think about the university as a place for collaboration between students and academics with the common purpose to co-create knowledge and meaning.

What would it look like to engage in more humanizing assessment practices, practices that support the positive development of students' identity, agency, and belonging? In a Southern California school district, a group of teachers have been working toward doing exactly that. One of the first things the teachers did was to recognize that the curriculum-embedded assessments were too long and were not providing evidence of student learning that was helpful to the formative process. Together they crafted shorter assessments aligned to major mathematical takeaways that provided more robust ways for students to show their thinking. These educators also needed to shift their own views about how and why they were using assessments to begin with. Assessment had morphed into a practice of compliance--sorting students and reporting their progress--rather than a process in which student thinking was elicited in multiple ways, interpreted, and used to inform further teaching and learning. If the goal is to elicit student thinking in ways that recognize and embrace their humanity, how do the assessments used do this? How is student thinking made visible in ways that foster a positive mathematical identity? What information can be gleaned from the tasks provided to students and the ways in which we listen to them?

The current lack of awareness and understanding about the work of diversity professionals in higher education manifests into missed opportunities for increasing knowledge, training, and practice for greater impact and may ultimately sabotage institutions' success in their commitments to diversity and inclusion. This qualitative study examines the challenges faced by diversity professionals when engaging in the work of promoting diversity and inclusion in institutions of higher education; how diversity professionals navigate these challenges; and if, and how, race and racism are addressed (or ignored) in their work. Recommendations for both future research and institutional practice are offfered.

This article reviews the limitations of critical pedagogy in programs of teacher education, as well as several approaches of critical pedagogy, and the author, to surpass these limitations. I ask: How can teacher education manifest as a radical force in the transformation of society and cultural relations in schools for the purpose of advancing social justice, the humanization of students, and the relevancy of education curriculum? Furthermore, how can teacher education do more to challenge the status quo of an uncritical, power-obsessed teaching force which reproduces relations of domination and subordination in school? Using historical as well as current research on the political developments influencing the role of critical pedagogy in programs of teacher education, I assert that although neoliberal mandates have restricted the prominence of this approach, teacher educators, teacher education program directors and administrators can exercise agency to promote critical pedagogical concepts for the humanization of student-teachers. I offer as an example the outline of a course designed to address these goals. Although the field of teacher education subsists in a neoliberal political climate, and remains beholden to uncritical funding sources, critical pedagogy, as an alternative paradigm, offers concrete steps programs and professors of teacher education can potentially take to act as critically transformative agents in education.

Leading with care and compassion, critically reflecting on our teaching practices, and collaboration has always been central to our pedagogical practices. Participating in the #ONHumanLearn project, an initiative designed to humanize learning in higher education, we began to notice a growing divide between our engaged and disengaged students. As we learned/unlearned/relearned to take our professional practice one step further, we started to notice our own sense of powerlessness intensify alongside feelings of fatigue and frustration for our inability to reach the disengaged. We wondered what we could be doing differently to reach them. As we reflect on the process, we humbly accept that leading with care also means caring for ourselves, and that any initiative working to humanize higher learning ought to firmly embed and embody co-learning as a relational and reciprocal approach. In this paper we pay attention to inequities that became more apparent or were created as we sought to humanize education, the opportunities we have found, and our developing awareness of what is needed to sustain change.

The ahistorical objectives of social and emotional learning fall short of repairing the cultural contempt of hegemonic miseducation and does not address the primary social forces negatively impacting the health and wellness of communities of color -- their colonial relationship with inequitable social systems. In this article, we posit humanization in place of social and emotional learning because SEL's inadequate analysis of intersecting oppressions justifies existing power relations in communities and schools. In essence, this article examines the pedagogy and psychology of humanization as a viable framework to confront systemically imposed self-hate, divide and conquer, and suboppression if it teaches students knowledge (and love) of self, solidarity, and self-determination.

Post-secondary South African education policy is pinning its hopes of increased access to education on technological changes, especially in light of increased demand for education while persisting with fiscal austerity. This article examines one policy text--the Open Learning Policy Framework--that exemplifies this techno-solutionist policy logic in the post-secondary education and training sector. Structured around the triad of "context-text-consequences", the article conducts a critical discourse analysis of the Open Learning Policy Framework, positing that techno-solutionism performs an under-labouring role for other more commonly critiqued logics such as new managerialism, social justice as equality and/or equity, and human capital theory. It further troubles the Open Learning Policy Framework's definition of "open learning", examining it as a truth/power regimen that constructs the object it espouses to describe. Finally the article considers some of the consequences of such a pivot in education, including the invisible transformation of relations in pedagogic labour, and the subjectivity of students engaged in "open learning" as individualistic neoliberal "lifelong (l)earners". The article attempts to "raise awareness" of such relations and their constraints on imagination, with the aim of provoking alternative imaginings about how technology and education might produce humanising and emancipatory education.

Over 21 years into democracy and the commitment for radical transformation in education, South Africa continues to adopt and adapt international imperatives and standardisations in pursuit of first world rankings. Ironically, notions of indigenisation, decolonisation and Africanisation of the curriculum have become catch words of the day. In the wake of the #FeesMustFall movement, a rethink of the curriculum for tomorrow, and the manner in which we think and speak about the curriculum, has come to the forefront. Through Pinar's method of currere, this paper demonstrates curriculum decision-makers' thinking about decolonising the curriculum. While some curriculum decision-makers perpetuate Western ways of thinking about the curriculum, others make a shift in their thinking towards a 're-humanising' approach to the curriculum. The present study maintains that curriculum decision-makers are catalytic agents, and are neither complacent nor at the mercy of Western knowledge and ideologies. They continue to be apprehensive on curriculum matters and disrupt entrenched taken-for-granted philosophies. This renders them agentic in their development of, and search for, alternate worthwhile home-grown knowledge, that leads towards a more 'humanised' curriculum approach. This paper further opens up discussions and possibilities around notions of 'indigenisation,' 'Africanisation,' 'decolonisation,' 'humanisation' on one hand, and Westernisation and Eurocentrism of the curriculum on the other, working together as co-existing realities towards transforming the curriculum in colonised countries like South Africa.

This article is an attempt to bring theoretical concepts offered by decolonial theories into conversation with 'humanising pedagogy.' The question that drives this analysis is: What are the links between humanisation and the decolonisation of higher education, and what does this imply for pedagogical praxis? This intervention offers valuable insights that reconfigure humanising pedagogy in relation to the decolonial project of social transformation, yet one that does not disavow the challenges--namely, the complexities, tensions and paradoxes--residing therein. The article discusses three approaches to the decolonisation of higher education that have been proposed and suggests that if the desired reform is radical, educators within the sector in South Africa will need to interrogate the pedagogical practices emerging from Eurocentric knowledge approaches by drawing on and twisting these very practices. These efforts can provide spaces to enact decolonial pedagogies that reclaim colonised practices. The article concludes with some reflections on what this idea might imply for South African higher education.

The goal of the paper is to provide guidelines for building a comprehensive model that fosters humanitarian engineering education. The paper brings the voice of field practitioners and students, in addition to academic research, to determine the most critical attitudes, skills, and capacity building practice for empowering humanitarian engineers. A large pool of data related to the research topic was collected through an online questionnaire answered by 187 members of Engineers Without Borders. Inductive analysis methodology was used to analyze the survey results. Moreover, scholarly literature review was done to review the history of engineering and learn about the shortcomings in conventional engineering education and how it could be reformed to meet humanitarian engineering challenges. [This study was presented as an oral presentation in The International Conference on Modern Education Studies.]

Education faces a tenuous future, straddling a growing divide between a no-longer-relevant past and an uncertain future, a future that calls into question the future of humanity altogether. In the face of such a future, posthumanism stands as a reminder that the divides we make in education are unstable, that things could and likely will be otherwise, and that our education ought to be held accountable to the world beyond as it exists to and for humans. Here, the author aimed to disrupt the social and political implications of posthumanism for education, calling into question the "beyond" it seeks by being attentive to the raced, gendered, and sexual stakes of such an aim. Situating this critique within a conversation about teacher education, the need for critical and speculative imagination comes to the forefront, demanding a release from traditional educational discourse for the sake of dismantling current regimes of knowledge or modes of thought and being that keep in place a view of the human that reproduces gender, sexual, or race based exclusions. In reclaiming the practice of radical imagination of the non-human, the monstrous, the demon through the use of speculative fiction in teacher education courses, we are able to reorient our students towards the future critically and disruptively, challenging the dominance of neoliberalism in education through an unsettling of one's sense of self, one's relationship to others, and one's place in the world. Doing so would, at the very least, make visible the extent to which education, especially in teacher education, continues to resist existing for all.

Revolt is a vital and transformative process of evolution and re-negotiation, Kristeva says, and, in the face of global/local, political, worldly and ecological crises, it is critical. This paper utilises the notion of revolt as an ongoing imperative to re-imagine activism through a human-posthuman framing. It conceptualises the university as a living, throbbing assemblage of beings, policies and practices that are closely and often indiscernibly entangled. In this assemblage COVID-19 is posited as an illustration of human and more-than-human life and uncertainty to provoke re-readings and reorientations towards policies and practices. Using revolt to refocus activisms in the university, the paper argues, blurs not only the human and nonhuman but also the policy-practice boundaries.

Brittney Beck wrote this commentary two days after the act of terror and hate that occurred at Pulse in Orlando, Florida in which Omar Mateen murdered 50 people at a queer night club during a celebration of LatinX cultures and identities. Historians have long observed that social movements are preceded by tragedy. Anyon (2014) argued that schools in general and teachers in particular occupy a practical and theoretical space at the center of community crises. As a result, educators--consciously or not--are irrevocably tethered to the oppression or liberation of their students and share responsibility in responding to and further preventing community atrocities (Anyon, 2014). In the wake of this tragedy, Beck urges educators to not neglect their unique and essential role in the movement for the safety and empowerment of queer identities and identities of color and to be attentive to how these identities intersect to create matrices of oppression in schools and communities. The commentary begins with a brief description of intersectionality and then provides insight into how Beck began to see the intersections of queer and racial issues as they manifested in her first grade classroom. Following a glimpse of the consequences for not understanding intersectionality, which left her complicit in the oppression of her students, she then reframes intersectional issues in education through the lens of anti-discrimination policy reform. This reframing offers a first step schools can take to begin providing students and educators with discourses to share their full narratives, respond to their unique oppressions, and advocate for their civil rights and human dignities in more effective ways. As a White, cisgender, queer woman and educator, this commentary is shaped by an ever-deepening understanding of Beck's own role as an ally to queer communities, communities of color, and the intersections of these identities in P-12 and higher education contexts.

Purpose: Power, policy and politics set the landscape for technocratic approaches in the educational system. Efficiency and money-saving initiatives that adhere to a one-size-fits-all approach drive the response to complex and multifaceted challenges within education. This has been made apparent through the COVID-19 pandemic and its aftermath. This paper aims to explore one of the most pronounced and gaping realities that became evident during this crisis in how the system dehumanizes those in the margins. By not centralizing the biographies of families served in the schools, particularly culturally and linguistically diverse families, the system has failed to capitalize on the assets and affirm their wisdom. Design/methodology/approach: This conceptual paper juxtaposes the technocratic and humanistic approaches of family engagement and provides alternative narratives rooted in authentic cariño (Bartolomé, 2008; Herrera et al., 2020; Valenzuela, 1999) and radical kinship (Boyle, 2017). Findings: Currently, the educational system has sought to address complex issues by attending to the structures (i.e. plexiglass) and instructions (i.e. technology) as a way of responding to life-altering events that are in need of humanistic approaches. Originality/value: The authors ask educators to reflect on the ways that power, policy and politics often stifle opportunities to move outside what is known to transform educational contexts. The authors conclude with critical questions to create new pathways guided by empathy and hope.

Borders--territorial, economic, political, and ideological--are processes of social division. They monitor and exclude and are regulated, patrolled, and maintained by an array of power regimes, but borderlands are also sites of movement, agency, and resistance. Likewise, mathematics is used as a border that divides and politicizes. In this article, we seek to explore how the field can disrupt and transform borders in mathematics education. We draw on border and third space theories to challenge the ontological and epistemological borders in mathematics education that are taken as normative yet reify exclusion through the following questions: (1) What is mathematics? (2) Who can do mathematics? (3) Where is mathematics done? We situate these questions within the COVID-19 pandemic as context of continued injustice. We call for the field to be disobedient and ready itself for the changes that must come so the field can create a humanizing and just alternative.

The onset of the COVID-19 pandemic provided the opportunity for institutions of higher education to increase their use of online instructional delivery models and tools. Instructional designers played a role in supporting instructors to make this transition. This support included professional learning opportunities in the form of workshops and coaching. The purpose of this study was to investigate instructional designers' shifting thinking about the professional learning experiences they are providing and will provide for instructors in institutions of higher education during the pandemic and beyond. Six instructional designers from four universities participated in two focus groups for this study. Thematic analysis was used to analyze the data. The instructional designers in this study viewed professional learning during the pandemic as a time to address what they saw as persistent problems with online learning. Moreover, they indicated a willingness to engage in extended faculty development to explore mutually identified challenges with online teaching and learning in their contexts.

This article invites us to consider the task of education as we face the end of the world as we have known it. The first part of the article gives an overview of global and educational challenges, drawing attention to how formal education has been complicit in the reproduction of historical and systemic violence, as well as unsustainability. This section also offers a distinction between educational approaches that focus on personal empowerment and the mastery of knowledge and skills, and educational approaches that see the role of education in association with the non-coercive re-arrangement of desires and with responsibility before will. The second part of the paper presents a psychoanalytic experiment that attempts to create a space and the dispositions necessary for difficult conversations about the role of education in preparing us all to confront the potential for social and ecological collapse in our lifetime.

Brian Tomlinson is a Visiting Professor at The University of Liverpool and a Teaching English to Speakers of Other Languages (TESOL) Professor at Anaheim University. He has worked as a teacher, teacher trainer, curriculum developer, university academic and soccer coach in Indonesia, Japan, Nigeria, Oman, Singapore, Vanuatu, UK and Zambia and has given presentations in over 60 countries. He is the Founder and President of MATSDA and has published many articles and books including Developing Materials for Language Teaching, Openings etc. The interview presented in this article was recorded after his plenary talk at the 11th Malaysia International Conference on English Language Teaching (MICELT 2016) in Swiss-Garden Beach Resort, Damai Laut, Perak, Malaysia. (A list of suggested readings is included.)

The higher education system is the sphere of interaction between the state and the interests of society via their institutions and citizens, which involves the compulsory participation of the subjects of the educational relations in the management and the ability to influence the functioning and development of the higher education system, as well as be responsible for creating the conditions necessary for performance of the higher education of their social and educational functions. In this regard it is necessary to review the role and functions of the state in ensuring the activities of educational institutions, attraction to the solution of problems of education of various social institutions, as well as the redefinition of the role of educational institutions and learners themselves in the organization of the educational process. This is due to the development of the author's model of governance of polysubjective system of higher education, where subjects are individuals who are educated and involved in the management of the higher education system by holding administrative, social and political status, as well as teachers who are members of educational associations; society, strata and groups, which serve as the customers in the higher education system (public employers), as well as non-governmental organizations (school boards, professional associations, etc.); state on behalf of its structures and institutions, which includes training and management institutions and their staff (ministries, departments). The interaction of different levels of management entity in the framework of the proposed management model will ensure the openness of higher education as a state- social system, the transition to mutual responsibility, to increase participation and strengthen the role of all subjects of educational policy in the development, adoption and implementation of legal and administrative decisions in higher education as well as the optimal functioning and development of the higher education system.

We are teacher educators trying to recalibrate to the world of Trump. As we search to find our new bearings, we recognize that the markers of meaning that we relied on (such as civility and truth) have been washed away, and we must now redefine how to create meaning in our work, and hope in our worlds. In this article, we combine examples of student interactions from our classes with inner dialogue to chronicle our search for hope. Working in the context of the US South, we highlight how drawing from critical theory allowed us to reach for moments of hope in dark times.

In this article, the author highlights how systemic forces both fuel assaults on scholar-activists in the present day "and" how oppressive systems can lead to scholars responding in ways that (sub)consciously amplify and spread this systemic violence. In doing so, he demonstrates how an increased understanding of these processes might inform the ways in which scholars can more effectively navigate this turbulent terrain. Building on this analysis, he advocates for a more "humanizing scholarly resistance" that is grounded in humanizing critique, collective envisioning of more humanized scholarly social justice circles, and humanizing the process of advocacy.

African American males are three times more likely than their White male counterparts to be suspended or expelled in public schools. Changing these odds requires not only addressing disparities in discipline practices, but also lifting up a new narrative of hope, possibility, and brilliance so that young Black men can see and realize their potential. In 2010, Oakland Unified School District (OUSD) Superintendent Tony Smith, Oakland's Board of Education, the Urban Strategies Council, and the East Bay Community Foundation concluded that past efforts to improve the educational experiences and supports of African American male students in OUSD had changed little for this student population. They determined that real change would require a culture-shifting commitment by the school system. To institutionalize this commitment, OUSD launched the Office of African American Male Achievement (OAAMA), a bold project created to fundamentally improve academic and life outcomes for African American male students in Oakland, making OUSD the first district in the United States to create a department specifically to address the needs of African American male students. OAAMA Director, Chris Chatmon, and his colleagues have courageously and creatively cultivated new forms of interactions, relationships, rituals, and practices between young Black men, educators, parents, unions, district staff, community members, and organizations. Richard Gray, Director of Community Organizing & Engagement at the Annenberg Institute for School Reform at Brown University, sat down with Chris Chatmon to discuss the path and steps he has taken to create and sustain his program. This article focuses on how Chris's program reaches, uplifts, and educates Black males. OAAMA's approach to changing the outcomes for young Black men in OUSD is centered on the belief that every interaction, no matter how small, impacts the culture and the lives of young people. In fact, it is these many small interactions that often matter the most.

In the course of introducing a themed issue of the journal on "Innovation in Teacher Education', we lay out an argument for re-examining the meaning of innovation in the field, shifting it away from the dominance of the economistic and technological. Acknowledging its status as a 'buzzword', we distinguish between purposes for innovation and, in particular, between changes driven by arguments for social mobility and those driven by social justice and equity. Two imperatives for innovation underpinned by arguments for social justice and equity are identified: the concept of a 'teacher education debt', built on Ladson-Billings' more general notion of 'education debt'; and the humanization of learning, teaching and becoming a teacher as person-centred, relational practices. The final section of the article introduces each of the six papers in the context of the discussion in previous sections about these imperatives for change.

Purpose: The purpose of this paper is to articulate, and advocate for, a deep shift in how the authors conceptualize and enact school leadership and reform. The authors challenge fundamental conceptions regarding educational systems and call for a dramatic shift from the factory model to a living systems model of schooling. The authors call is not a metaphorical call. The authors propose embracing assumptions grounded in the basic human nature as living systems. Green school leaders, practicing whole school sustainability, provide emerging examples of educational restoration. Design/methodology/approach: School reform models have implicitly and even explicitly embraced industrialized assumptions about students and learning. Shifting from the factory model of education to a living systems model of whole school sustainability requires transformational strategies more associated with nature and life than machines. Ecological restoration provides the basis for the model of educational restoration. Findings: Educational restoration, as proposed here, makes nature a central player in the conversations about ecologies of learning, both to improve the quality of learning for students and to better align educational practice with social, economic and environmental needs of the time. Educational leaders at all levels of the educational system have critical roles to play in deconstructing factory model schooling and reform. The proposed framework for educational restoration raises new questions and makes these opportunities visible. Discussion of this framework begins with ecological circumstances and then addresses, values, commitment and judgments. Practical implications: Educational restoration will affect every aspect of teaching, learning and leading. It will demand new approaches to leadership preparation. This new landscape of educational practice is wide open for innovative approaches to research, preparation and practice across the field of educational leadership. Originality/value: The model of educational restoration provides a conceptual foundation for future research and leadership practice.

The cohesion of our multicultural societies depends on mutual understanding, engaging proactively in co-operation between different communities and respecting one another. This paper deals with the educational philosophy of a well-known Turkish Islamic scholar, Fethullah Gülen and its application to schools in Nigeria. Gülen-inspired schools in Nigeria are peace islands in the ocean of violence, and promote love, greater empathy, tolerance and peace in a society deeply divided along ethnic, religious, tribal and geographical lines. Following Gülen's example, the schools promote respect for other cultures and the trains of thought of various well-known scholars. Students, throughout their education, learn to appreciate other faiths, ethnicities and cultures, as well as their own. This article reports on a 2010 qualitative field study conducted at the Nigerian Turkish International Colleges (NTICs) in Abuja, Nigeria. In this qualitative inquiry, the researchers used observations, in- depth individual interviews and focus groups to elicit the lived experience of four identified groups of stakeholders (administrators, teachers, students and parents). Participants in this study comprised 22 adults, of which 9 were females and 13 males, aged 16 to 61 (M = 28.9). The findings indicate that the Gülenian style of education, as it is implemented in Nigeria, and according to the reflections of those participants involved with NTICs, exposes students to people from different parts of Nigeria, as well as people who often are from different ethnic, religious and socio-economic backgrounds. The organisation of the school and the school activities allow students to experience those differences in a safe setting, resulting in their learning to appreciate one another.

Playful teaching is a little-explored way to reinvigorate secondary classrooms with our vibrant mutual humanity. The author has come to believe not only that the ludic can be harnessed for academic engagement and growth but also that play can infuse the US secondary classroom with the humanity, equality, and democracy it lacks. It all begins with imagining what would happen if students were as alive in the classroom as they are on the playgrounds in their lives, be they practice fields, dance floors, skate parks, or social media applications.

Digital technology is frequently positioned as being central to the establishment of a 'future focused' education system that provides high quality student-focused learning opportunities and re-envisioned educational outcomes. While recognising the potential of technology, this paper explores some of the questions about its role in education and learning--in particular, how technology addresses issues of equity and social justice; what it means to design educational and learning experiences that are truly student-focused; and the potential for technology to dehumanise the learning process. The paper concludes with some considerations of how to integrate digital technology effectively into an education system.

In 2015, nearly 18 percent of undergraduate students enrolled in online courses at the University of Colorado Colorado Springs (UCCS; UCCS 2016a). Human geography is taught at the UCCS Department of Geography and Environmental Studies in both traditional face-to-face and online settings. Roughly 40 percent of students who take the Introduction to Human Geography course have chosen to take it online during the past eight years. These statistics highlight the importance of online geography education and raise key questions about how to provide quality geography instruction addressing complex visual materials and discussion of challenging social issues. What design can create a full educational experience in an online course? What role does an instructor play in engaging students in the learning process to achieve learning outcomes? To answer these questions and to assure quality in online learning, I participated in the Quality Matters program (https://www.qualitymatters.org); this review describes specific course modifications completed over the course of a year to provide quality online geography instruction.

This article shares national models of educational activism that center the experiences of People of Color but are diverse in that they serve students, parents, preservice teachers, teachers, and/or community educators and meet frequently in small groups or annually/biannually. Included narratives embody the humanization process, and situate that in the purpose of each project. Our aim is to complicate and extend the definition of activism as a shared struggle for the right to feel human.

In this study, we examine how the standardizing effects of federal and state education policies in the United States reflect particular ways of understanding the structure and function of education and schooling. This understanding impacts how policies affect schools and those who work and depend upon them. We argue that the disparity between how policy makers see and control schools and how those who live and work in them experiencing this pressure leads to serious problems based on what we argue are the misunderstandings of the needs of local school communities. Standardization attempts to bring a simplistic and linear map to an intrinsically complex ecology, resulting in needless stress, distraction, and dehumanization in schools.

Discussion of the relationship between higher education (HE) and public good can be traced to Kant's argument that universities critically held society to account. Mill, Newman and Arnold suggested knowledge itself was a public good. In the twentieth century, economists argued education could drive national technological progress. More recently the public good of HE has been linked to social justice through increasing social mobility. In this paper I explore how the definition of public good has shifted over time and how UK government HE policies have incorporated these changes. I argue policy shifts have had an impact in altering the social contract between universities and the state. I suggest that current policy and practice is moving universities away from Arendt's notion that educators have a moral and social responsibility to inculcate new generations into the pre-existing knowledge of society and onto more individualised outcomes.