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Amid growing studies of time in higher education, few have theorized the interconnections between affect, academic work, and temporality -- the way we make sense of and relate to time changes -- in the neoliberal academy. By interconnecting temporality with shame, this article presents a critique of dominant temporalities of neoliberal higher education by exploring the differing existential temporalities associated with academic work. It presents and teases out the various manifestations of a dominant 'temporality mirror' and its relationship with affect. It argues that academic life's temporality mirror is embedded in shame logics (i.e. 'Being for others'). The temporality mirror acts both (a) as an external thing (i.e. external object of reflection triggering self-evaluation) and (b) internal way of knowing/being (i.e. internal node of existential/embodied self-evaluation). Such shame logics manifest through various temporal dimensions such as: (a) temporal norms, (b) future selves, and (c) the future of others. This article proposes a set of questions that may open the possibility of delinking from the dominant temporality mirror and concludes with implications for academic subjectivity, higher education institutions, and higher education policy.

In recent years, scholars have critiqued norms of neoliberal higher education (HE) by calling for embodied and anti-oppressive teaching and learning. Implicit in these accounts, but lacking elaboration, is a concern with reformulating the notion of "time" and temporalities of academic life. Employing a coloniality perspective, this article argues that in order to reconnect our minds to our bodies and center embodied pedagogy in the classroom, we should disrupt Eurocentric notions of time that colonize our academic lives. I show how this entails slowing down and "being lazy."

Academia has traditionally valued cognition and intellectual processes, eschewing the significance of other bodily domains involved in teaching, learning, and theorizing. Grounding the analysis in our experiences as diversely positioned academics, we argue that embodied teaching and theorizing provide a unique means of delivering material consistent with the aims of social justice education, while simultaneously challenging neoliberal paradigms. Acknowledging both students' and faculty members' discomfort and/or resistance to embodied approaches, this analysis contributes to discussions about critical approaches to dismantling neoliberalism and developing an alternative framework of understanding through which conventional paradigms of thought may be challenged.

Various scholars have suggested ways to resist neoliberal conditions in higher education (HE). In analysing current neoliberal policies and practices in HE, I suggest that postcolonial theories of resistance can enhance our ability as faculty and administrators to understand and "resist" these policies and practices. In this article, I review four modes of postcolonial resistance as described by David Jeffress (2008), mobilizing a critique of resistance as writing and cultural practice and challenging the reactionary nature of subversion and opposition. I argue that we need to place emphasis on transformational resistance, or the creation of new ways of being, knowing and doing in HE in order to transform the academy.

Amid growing studies of time in higher education, few have theorized the interconnections between affect, academic work, and temporality – the way we make sense of and relate to time changes – in the neoliberal academy. By interconnecting temporality with shame, this article presents a critique of dominant temporalities of neoliberal higher education by exploring the differing existential temporalities associated with academic work. It presents and teases out the various manifestations of a dominant 'temporality mirror' and its relationship with affect. It argues that academic life's temporality mirror is embedded in shame logics (i.e. 'Being for others'). The temporality mirror acts both a) as an external thing (i.e. external object of reflection triggering self-evaluation) and b) internal way of knowing/being (i.e. internal node of existential/embodied self-evaluation). Such shame logics manifest through various temporal dimensions such as: a) temporal norms, b) future selves, and c) the future of others. This article proposes a set of questions that may open the possibility of delinking from the dominant temporality mirror and concludes with implications for academic subjectivity, higher education institutions, and higher education policy. [ABSTRACT FROM AUTHOR]

Academia has traditionally valued cognition and intellectual processes, eschewing the significance of other bodily domains involved in teaching, learning, and theorizing. Grounding the analysis in our experiences as diversely positioned academics, we argue that embodied teaching and theorizing provide a unique means of delivering material consistent with the aims of social justice education, while simultaneously challenging neoliberal paradigms. Acknowledging both students' and faculty members' discomfort and/or resistance to embodied approaches, this analysis contributes to discussions about critical approaches to dismantling neoliberalism and developing an alternative framework of understanding through which conventional paradigms of thought may be challenged. [ABSTRACT FROM AUTHOR]

Various scholars have suggested ways to resist neoliberal conditions in higher education (HE). In analysing current neoliberal policies and practices in HE, I suggest that postcolonial theories of resistance can enhance our ability as faculty and administrators to understand and ‘resist’ these policies and practices. In this article, I review four modes of postcolonial resistance as described by David Jeffress (2008), mobilizing a critique of resistance as writing and cultural practice and challenging the reactionary nature of subversion and opposition. I argue that we need to place emphasis on transformational resistance, or the creation of new ways of being, knowing and doing in HE in order to transform the academy. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]