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This article seeks to decentre the Global North knowledge production about 'work-life balance' (WLB) in academia by applying a temporal gaze to illuminate WLB possibilities in Bangladeshi academia where institutional WLB policies are absent. Drawing on Adam's (2008) timescapes and Flaherty's (2002) time work concepts, we focus on Bangladeshi women faculty's experiences as an example of how a temporal gaze can help illuminate the interrelationships between time, gender, and life transitions underlying women faculty accounts of WLB in a Global South context. Drawing on the narratives of three Bangladeshi women faculty in different career stages and family statuses, we probe how women faculty manipulate, control, or customize their temporal experience (i.e. temporal agency) in response to local gendered norms and life transitional episodes (e.g. separation, academic mobility, illness, and/or retirement). We demonstrate how WLB is not a static outcome, but a work-in-progress, and that a temporal lens helps illuminate multiple time work strategies that emerge during life transitional episodes. We argue that a temporal lens troubles the outcome (quantitative, clock-oriented) and spatial orientation of WLB practices, as our participants constantly blurred work/home boundaries refracted across social positionality, gendered norms, and relationships. By examining the temporal dimensions underlying WLB, we contribute a comprehensive understanding of the interrelationships between academic/personal life, various roles, and temporality in a South Asian context.

Academic mobility has been predominantly investigated as a resource for career development and progression of individuals or as a contributor to national economic growth and advancement (brain-drain/gain). Yet, despite its significance, the temporal dimensions of academic immobility/mobility remain undertheorized in academic mobility studies. By temporal, I am going beyond clock-time to include any phenomenon tied to making meaning and related to time-related changes. Drawing on Shahjahan et al.'s (2022) notion of shomoyscapes, this paper focuses on Bangladeshi faculty's experiences as an example of how a temporal lens can help illuminate the interrelationships between academic immobility/mobility and temporality to enliven scholarly understandings of such a migration process. It showcases three Bangladeshi scholars' narratives to highlight different temporal rationales, constraints, and agencies of migration among aspiring, returnee, and/or immigrant mobile scholars' experiences, which are often studied separately in academic mobility studies. It argues that a temporal lens showcases how mobility begins and continues temporally in people's lives before and/or after spatial movements (i.e., physical movements from one space to another). Such time work was interconnected with relational entanglements, constituting complex temporal landscapes (i.e., shomoyscapes) encompassing future, present, and past. It concludes with implications of a temporal lens for future academic mobility studies.

Methodological nationalism (MN) pervades higher education scholarship and practice, particularly in the arena of globalisation of higher education (HE) (Shahjahan and Kezar 2013). MN refers to the assumption that national boundaries define the natural category or unit of analysis for society. Drawing on affect theories, this conceptual article aims to problematise how the 'nation state' as a natural category (or container) pervades global HE practices and policies. Affect refers to emotions, responses, reactions and feelings that are relational and transpersonal, and an object's (e.g., nation-state) continuous emergence and unfolding in a world driven by intensities and feelings. Based on three real-life examples in/about South Asian HE, we demonstrate how the 'nation-state' category comes into being (and becomes 'sticky') through the experienced and imagined encounters among: (a) individuals, (b) national policy and (c) transnational actors. We show how, through imaginaries and practices, the 'global' manifested through using the 'nation-state', indicating a strong and evolving relationship between the two categories, informed by emotional and imaginative futures. We argue that an affect lens illuminates how MN is perpetuated as the nation-state becomes a naturalised container for (potential) encounters in the enactments of HE globalisation and moving beyond MN requires an ontological shift.

The paper engages in 'paradigmatic talk' about public outcomes of higher education (HE). We were drawn to this paradigmatic discussion because of its inherent 'cultural' dimensions and the opportunity for us to be self-reflexive about the ontological values underlying 'cultures' that shape the articulation, representation, and enactment of HE's public outcomes. While we agree with Marginson and Yang (forthcoming) that comparisons of public outcomes of HE across cultures are not neutral, we argue that such comparisons are rooted in and driven by ontological values and commitments. We offer an analysis of how our understandings of 'public' and 'outcomes' may shift when ontological commitments and values consider representations of culture, public, affect, and temporality.

Amid debates about global university rankings (GURs), very few have closely examined how GURs' media outlets construct meanings of higher education (HE) in their visual representations. We critically examine 135 publicly available visual media (photographs) in the Times Higher Education (THE) and Quacquarelli Symonds (QS) websites to uncover the rankers' 'Asian visual gaze' to extend our understandings of GURs and the significance of Asian universities within global discourse. Drawing on Arjun Appadurai's 'imaginary,' Stuart Hall's heuristics of representation, and attending to photographic techniques, we posit that THE and QS GUR imagery constructs a 'social imaginary' of Asian HE simultaneously as a: (1) technological frontier; (2) site of educational prestige; and (3) environmental and cultural paradise. We argue that these constructed visual imaginaries of Asian HE serve as sites for social consumption, reproduce particular imagined communities and imagined selves, and serve as scripts for action, in an era of platform capitalism.

Global university rankings (GURs) have garnered increasing media attention since their inception. Yet to date, a concerted attempt to offer an affect lens -- emotions, responses, reactions and feelings that are relational and transpersonal -- underlying the mediatisation of GURs remains absent. Drawing on affect theories, we analysed the Indian national media's coverage of "Times Higher Education" rankings and "Quacquarelli Symonds Ltd." rankings (between 2018-2019). Amid a globalised media ecology, we illuminate how affect plays a pivotal role in how the mediatisation process infuses ranking logic into a national context that is at the periphery of GUR outcomes. We argue that national media uses affect to confer and open up GURs for localised meaning making, allowing GURs to persevere despite their questionable legitimacy in a Global South context, thus globalising higher education policy. We suggest that affect is essential in the expansion of GURs through mediatisation in national policy arenas.

While other scholars have analyzed the way that international organizations (IOs) in higher education policy may contribute to neocolonial domination, this paper illuminates not only on "how" IOs' epistemic activities promulgate one-size fit all solutions, but centers the colonial structures of knowledge/power that inform the "why" (or logic) of these IOs' epistemic activities and their effects. A decolonial analysis of discursive artifacts and tools such as policy reports, performance indicators, and technical assistance, of the OECD and World Bank, suggests that standardized IO policy processes and practices reproduce global inequities. In collusion with other policy actors, these IOs constitute and perpetuate coloniality in global higher education, through enacting a god-eye point of view, colonial difference, and the geopolitics of knowledge. This article proposes a set of questions that may open the possibility of "delinking" from modern/colonial world systems and pushes us to decolonize our imaginaries of the landscape of global HE.

While scholars have analyzed global higher education (HE) competition, they have largely failed to address how global spaces of equivalence are tied both to coloniality and to competition. Using the OECD's International Assessment of Higher Education Learning Outcomes (AHELO) as a case study and drawing on concepts from coloniality including Fanon's zone of being/non-being and Mignolo's geopolitics of knowledge, we reveal how coloniality underpins the desire for global spaces of equivalence through: the desire for opportunity and belonging; and the desire for recognition and pride. We illuminate how the nature of global competition is not simply tied to market-based economic or political rationalities, but also operates under psychosocial dimensions interlinked with belonging in the international community. We argue that AHELO represents the mediation and internalization of a HE competition focused on teaching and learning, which reproduces coloniality by valuing characteristics of the enterprising, globally competitive institution.

Although international student assessments and the role of international organisations (IOs) in governing education via an evidence-based educational policy discourse are of growing interest to educational researchers, few have explored the complex ways in which an IO, such as the OECD, gains considerable influence in governing education during the early stages of test production. Drawing on a comparative analysis of the production of two international tests--the Programme for International Student Assessment (PISA) and the Assessment of Higher Education Learning Outcomes (AHELO)--we show how the OECD legitimises its power, and expertise, and defines "what counts" in education. The OECD deploys three mechanisms of educational governance: (1) building on past OECD successes; (2) assembling knowledge capacity; and (3) deploying bureaucratic resources. We argue that the early stages of test production by IOs are significant sites in which the global governance of education is legitimated and enacted.

There is a growing body of literature discussing evidence-based education, practice, policy, and decision-making from a critical perspective. In this article, drawing on the literature and policy documents related to evidence-based education in the USA, Britain, and Canada, I join this critique and offer an anticolonial perspective. I argue that proponents of evidence-based education unknowingly promote a colonial discourse and material relations of power that continue from the American-European colonial era. I posit that this colonial discourse is evident in at least three ways: (1) the discourse of civilizing the profession of education, (2) the promotion of colonial hierarchies of knowledge and monocultures of the mind, and (3) the interconnection between neoliberal educational policies and global exploitation of colonized labor. I conclude with the decolonizing implications of revealing some of the colonial vestiges in educational policy, research, and neoliberal reform. (Contains 2 notes.)

There is scant research literature on the interconnection between spirituality and the practices of faculty of color teaching social justice in the higher education classroom. This paper is based on a qualitative study that examined 15 spiritually minded activist scholars (who are all racially minoritized) in Canadian universities. The analysis focuses on how such scholars integrate spirituality into their teaching practices. This paper presents three themes: (a) responding to students in the classroom, (b) centering spirituality in the curriculum, and (c) the perils of incorporating a spiritually based pedagogy. (Contains 3 footnotes.)

There is scant research literature on the interconnection between spirituality and anti-oppressive pedagogy in the higher-education classroom. In this paper, based on a broader qualitative study that examined spiritually-minded activist scholars in the Canadian university context, I focus on how four such scholars integrate spirituality into their teaching practices. Two themes are presented in this paper: (1) toward a pedagogy of hope; and (2) affirming different ways of knowing. I conclude with the argument that teaching from a spiritual paradigm is fraught with challenges and risks yet has positive implications for developing anti-oppressive pedagogy in higher education. (Contains 5 notes.)

In this paper, I examine some of the past and current issues in anti-colonial discourse by briefly reviewing the ideas of thirteen anti-colonial scholars from different regions of the world. I relate these ideas to the discussion of knowledge production and indigenous knowledges. I also examine some critical areas that require more attention from future decolonizing scholarship and practice. With respect to scholarship, these critical areas include: the question of agency; the ambivalence towards Euro-American thought; recognizing the dynamism among knowledge systems; language accessibility; integrating indigenous ways of knowing, and dismantling the academic regime. In addition, I suggest that the questions of decolonizing one's spirit and recognizing the importance of spirituality, often ignored, are very important to integrate in decolonizing practice. This paper concludes by challenging anti-colonial scholars to open possibilities for ourselves and others by "walking the talk" in our scholarly endeavours and every day lives. (Contains 5 notes.)

In this paper, the author, a doctoral student, examines his past to understand why spirituality is important in his present life and why it is important to integrate spirituality within the academy for young adults. In this personal narrative, the author discusses how spirituality becomes important for him from his childhood, as he grows up in Kuwait and Bangladesh and is subjected to numerous forms of psychological violence from his family, his school and larger society. The author then examines how his spirituality is negated as he immigrates to Canada and joins the Canadian academy as a young adult student. Finally, the author discusses why it is important to incorporate spirituality within the academy for young adults. (Contains 4 notes.)