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In 2019 the Budj Bim cultural landscape in south western Victoria was listed on the World Heritage Register. It is significant firstly for the Gunditjmara people as a culmination of regaining control over their traditional lands and international recognition of their unbroken connection with the land extending back tens of thousands of years. It undermines a longstanding distinction made in heritage assessment between tangible (material) and intangible (immaterial) categories by instead seeing these as interdependent and 'constitutive entanglements' of everyday life. The corresponding distinction too often made between the built and the natural environment has resulted in a disproportionate acceptance that associates built environment heritage with European or Western societies and identities natural environmental heritage with Indigenous landscapes. Introducing a socio-material perspective where these formerly separate categories are seen as interdependent enables a new mode of understanding cultural connection to the land that is potentially transforming. Finally, it is significant as an exemplar of Indigenous led heritage work that brings together political struggle and advocacy, history work, and in the process creates new knowledge.

Extractivism is so often characterized as resource extractivism - the exploitation of a community's natural resources for economic gain. However, when we think about the relationships between community and university, there are many ways in which the university can take out of the community or benefit to an extent that extracts human, capital, and natural resources. I contend that some of the university-community engagement work that has been done in the last 20 years replicates colonial structures in ways that have harmed communities under the well-intentioned guise of service-learning, community-based learning, or "development." Drawing on Du Bois (1947) and on Riofrancos' (2020) work on colonialism and extractivism, this paper will explore the role of the university as both a transformer and oppressor through global learning. I will explore the promise and pitfalls for these engaged pedagogies, and propose pathways to avoiding unjust, extractive practices in the pursuit of learning and student development. I will end with recommendations for just, equitable, and critical community-based global learning and some promising examples.

In this article, we examine the potential of collaborative online international learning as a borderland third space for global citizenship education. Border thinking is used as a mode of critical questioning and reflection of ways of relating to the world, of feeling, acting, living and inhabiting the world that emanates from plural knowledges disrupting modernity and repositioning alternative knowledge traditions. After discussing the central concepts of collaborative online international learning and global citizenship education, and unpacking border thinking and third space as a lens, we provide four illustrative autoethnographic vignettes from which we then discuss collaborative online international learning and global citizenship education critically. We conclude that by bringing together students to engage in a collaborative learning task that they would be unable to complete on their own, participants have a personal and collective opportunity to appreciate each other's microsocial realities better. We argue that the potential for becoming in the collective borderlands of collaborative online international learning can deepen students' learning and understanding of global citizenship education as inclusive, decolonising, Indigenising, critical and transformative. However, collaborative online international learning for global citizenship education should not be deployed uncritically as an online pedagogy, assuming inclusivity. Rather, it can be a core component of holistic learning practice, if it is deliberately used as a borderland third space where valuable learning through reflection and openness to discomfort advances a global mindset.

Background: Currently, the globe is at the crossroads of a polycrisis where multiple shocks and interdependencies play out in an ever-evolving integrated world. Young children and their families bear the brunt of these realities through stresses that have a negative impact on them. In seeking better worlds in early childhood care and education (ECCE), it is imperative that universalised quick-fix solutions that sideline multiple perspectives and multivocality do not become the norm. Aim: This conceptual article aims to interrogate the epistemic dimension in ECCE by analysing resistance to dominant framings and possibilities for new beginnings. Methods: Specific concepts from decolonial literature are unpacked and operationalised through a collective case study. Cases were purposively selected for their pushback elements from literature and the author's experiences. The cases from the United States of America, Africa and South Africa were analysed for patterns of resistance and possibilities. Results: The findings reveal that the resistance efforts from different geographical regions emanate from intentional actions to contest dominant perspectives in ECCE, and to reorient the epistemological space with affirming alternatives. As a collective, the case studies can be read as relational experiences that resist elimination and assimilation into universalised framings of ECCE. Conclusion: The focus on the epistemic dimension from different geographical spaces, and more importantly from similar relational experiences, points to the importance of expanding a network of solidarity for a more inclusive ECCE science. Contribution: This study contributes to filling the gap in knowledge in ECCE through a focus on how the epistemic dimension has the potential to be skewed in the current polycrisis unless concerted action is undertaken to develop polycentres that include multiple ways of knowing, thinking and feeling in ECCE.

This study aimed to explore the perceptions of academic staff on the concept of curriculum decolonization in a selected technical and vocational education and training (TVET) college in Eastern Cape Province. South Africa has been confronted with calls for curriculum decolonization and at some point, students all over the country decided to embark on a nationwide protest asking for the decolonization of the curriculum in the institutions of higher learning between 2015 and 2016 through the #feesmustfall movement. The study focused on one Eastern Cape TVET college as an institution of higher learning as a case study. A qualitative approach was adopted, and an interpretive paradigm was employed. There are about eight TVET colleges in Eastern Cape Province offering different courses. The researcher purposively selected two lecturers from each of the five campuses, one assistant director academic and one deputy principal academic to get to a sample size of 12. Critical theory guided this investigation. Data was analysed thematically. The study revealed that some academics do not know what decolonization all is about. There is no formal involvement of lecturers, when it comes to the process of curriculum decolonization at the said TVET college, however, there are engagements on general perspectives about transformation in TVET college sector. The study recommends that TVET colleges should develop a policy on curriculum decolonization. TVET colleges should form a committee that will look at matters of curriculum transformation, which should be inclusive of lecturers, students, managers, and relevant external expects of curriculum transformation.

The goal of equitable access to education was at the forefront of the Morrill Acts' mission from the beginning, yet Extension programs in Indigenous communities are underfunded and unable to provide equitable support. Educators from 1862 Land Grant Institutions can collaborate with educators from 1994 Tribal Colleges and Universities to better serve them in culturally revitalizing and mutually beneficial ways. In order to support and encourage these collaborations, I investigated the Western Region of Extension to learn about the characteristics that make them successful, the barriers that they face, and recommendations for decolonizing the Land Grant System.

This article provides a chronological analysis of the historical development of social studies in Ghana with a focus on the impact of international donor agencies. The influence of donor agencies on the introduction and implementation of social studies in the Ghanaian general education curriculum shows that post-colonial countries struggle with developing curriculum that is independent of colonial powers and germane to national needs. This article delves into the introduction and implementation process of social studies education highlighting five influential reforms in Ghana that happened between 1951 and 2007. This study provides an overview of Ghana's key educational reforms and the most important factors that influenced those reforms. Studying the past and present social studies education curriculum and its historical context in Ghana offers educational leaders insights and cautions to guide and inform future reforms in social studies education, ideally to avoid similar problems.

Purpose: This paper aims to exemplify how Chen's idea of "Asia as method" can be employed in a case study on Korean experiences of modern schooling. Design/Approach/Methods: It does so by focusing on the author's personal experiences of modern schooling as both a student and a teacher in modern Korea. In this description, the author makes two seemingly contradictory moves: a move toward decolonialization by keeping a critical distance from her own native culture and a move toward deimperialization by keeping her distance from the West. Findings: This shows the challenges and tensions in the Korean experience of modern schooling as a student or teacher dealing with different moral languages such as Confucian and rationalist or rationalist and post-rationalist. Originality/Value: This experimental work suggests the possibility of forming a uniquely East Asian subjectivity while showing how educational research in East Asia can be performative in the sense that it changes the way East Asians understand themselves and the world around them.

In an era characterized by evolving perspectives on diversity, inclusion, and decolonization within the domain of education, the exploration of African presence in educational literature emerges as an important endeavor. This study delved into a half-century of published works in "Educational Considerations," with a particular focus on texts about and from Africa. Employing a qualitative content analysis methodology, the research traversed a vast corpus of published works spanning five decades. The analysis showed a progressive transition from underrepresentation to an emerging exploration of Africa in "Educational Considerations," which signifies the growing acknowledgment of Africa's invaluable contribution to shaping academia, an essential part of the dialogue surrounding diversity and inclusive representation in educational literature.

The paper argues that the Warin Ukraine is promoting and accelerating the Westernization of the region's higher education. The paper employs Mignolo's (2011) geopolitics of knowledge as the theoretical framework to illustrate how internationalization promotes the adoption of Western/English liberal education and how the War in Ukraine is speeding up the process. Using focus groups, I capture conversations with local graduate students in Kazakhstan to demonstrate that Western education is acquired to 1) accelerate the de-Russification of Kazakhstan by moving away from the former imperial power, 2) use English to undermine the Russian language and cement Kazakhstan's independence from Russia, 3) acquire internationally recognized English credentials for global/Western competitiveness and modernity. The participants in this study framed their decision to pursue university graduate studies as freedom from the Soviet system, de-Russification, and modern development, underscoring the high value that some graduate students have for an English credential.

This article documents weaving as a decolonizing epistemic tool for feminist futures that emerges from the work of our collective -- the Feminist Imaginary Research Network. As a collective of feminist adult educators who work in both the academy and women's museums, weaving challenges the centrality of rationality over other ways of knowing and being. Following the teachings of Indigenous women thinkers and artists, including the work of some of our members, we frame weaving as an epistemic tool and aesthetic language for future-making. Weaving acts upon us as a mirror of our history, as an antidote against the supremacy of rationality, and as a tool for collective projects of transformation. As a decolonizing tool, weaving gathers us around Indigenous women's traditional knowledge, but also confronts us with the question of our obligations when the teachings of weaving have been offered to us -- what is our responsibility to the work, to each other, and to this emergent knowledge?

Feminist Imaginaries are psychological and social spaces where creative possibilities are overflowing. They facilitate new ways of being, new ways of knowing and new ways of knowledge creation. This paper embraces a decolonial and feminist approach to storytelling, remembering, reclaiming and retelling; telling the stories of a band of wandering women, journeying to the psychosocial spaces of the Imaginary. Drawing upon a feminist theoretical tapestry, creative writing methods and autoethnographic approaches, the story is an example of the possibilities for Feminist Imaginaries in academic research. Many female students I have encountered naively believe they have social justice and equality but the inequalities are hidden in low paid, part-time work and unpaid care. To explore patriarchy's deceptive nature, reference is made to the canons of Western art and literature as spaces from which to depart. It is from this space and time of departure that our journeys to the Imaginaries begin. Our lived experiences as artists as educators makes our activism all the more urgent to care for racialised, working class and disabled students. Those experiences are illustrated in poetry and visually in an artwork created to accompany this paper entitled, "Remember, shout her name, tell her-story." Furthermore, creative writing is a form of the Imaginary and is used to tell this tale. I suggest, by borrowing from Laurel Richardson, creative writing is a method of inquiry to learn about ourselves and our research. By writing into the topic, rather than reading around and then writing, the imagination can wander and wonder freely. I include a small demonstration of how this process might be performed. In this way the story is open-ended, to be continued, as so too the fight for social and gender justice must continue. Accordingly, I invite you, the reader, to remember your stories, reclaim, imagine them, document and share them.

The war in Ukraine has affected the internationalization of higher education in Kyrgyzstan in a number of ways, some unique to Kyrgyzstan and some paralleling effects in other countries. This reflective essay, drawing on four theoretical frameworks, with a focus on examining the actors involved, and informed by personal communications and participant observations, suggests that further research is needed on a number of Kyrgyzstan-specific topics. Moreover, the presence in Kyrgyzstan's capital of two internationalized universities with connections to opposing side in the conflict -- the Kyrgyz-Russian Slavic University and the American University in Central Asia -- puts forth the notion that post-World War II assumptions about internationalization contributing to mutual understanding were developed in specific contexts. The complexity of the forms internationalization takes now implies that the comparative and international education field might benefit from some broader rethinking about the rationales for and effects of internationalization.

Background: Despite the end of apartheid in South Africa in 1994, most black schools in the country still embrace coloniality through policies and practices. This leads to disempowerment, loss of identity, inequalities and inferiority in the learners, which are nurtured till their adulthood. It is therefore important to decolonise the inherited curriculum and recognise African identity, culture and system as valuable for Africans. Aim: This article aims to explore coloniality within the primary school education system in South Africa and aims to motivate curriculum transformation that will divest coloniality in Africa. Setting: This article centres around South African Primary schools. Methods: This article employs a desktop approach and a systematic literature review. To collect the data, the study selected articles from different search engines such as EBSCO, Science Direct and Google Scholar. This enables the synthetisation of previous works to provide knowledge on the topic. The decoloniality theory underpins the study. Results: Primary school education in South Africa is influenced by coloniality; hence, there is a need for transformation. Conclusion: The primary school curriculum in South Africa needs to be revised in a decolonised manner to suit a multi-racial or ethnic South Africa for the realisation of an equitable and just future for Africans. Contribution: This article provides knowledge about coloniality within the context of primary schools in South Africa and further recommends curriculum transformation to a truly African manner. It thus aligns with the journal's theme and scope, which is the interrogation of coloniality in South African primary schools.

Background: School-family engagement significantly influences educational outcomes, yet South African teachers notice limited involvement from parents, particularly in impoverished communities. Teacher education can play a significant role in preparing teachers to work with parents and communities. Aim: This article promotes Community Cultural Wealth theory as a community-based approach to educational support that contrasts with the conventional view of parent involvement, which often overlooks collectivist African cultures. Setting: Teacher education in South African tertiary institutions. Methods: Drawing from a decade of literature, this conceptual study utilised EBSCOhost, and Google Scholar databases, as well as reference mining to select peer-reviewed English articles relevant to teacher preparation for school -family partnerships. Results: The analysis highlights how the concept of parent involvement should be decolonised and reimagined through the lens of Community Cultural Wealth and offers examples from the Global South and pedagogical tools for teacher education. Conclusion: This article makes the assertion that as long as poverty remains unaddressed, the perception of the uninvolved parent will endure as a consequence of systemic economic challenges. However, by embracing the framework suggested in this article, teacher educators can equip preservice teachers with the skills and perspectives necessary to foster meaningful collaboration with families and communities. The article concludes by highlighting the transformative potential of Community Cultural Wealth theory in promoting equitable and inclusive educational practices. Contribution: This study underscores the importance of cultivating a holistic understanding of family engagement among preservice teachers and challenges the classification of impoverished families as 'uninvolved,' advocating for a broader examination of their assets beyond traditional metrics.

Interweaving my thinking with childhood stories of schooling, familial narratives, and experiences as a teacher alongside children, this article makes visible how my pedagogical approaches and desires for children to experience belonging shape my intentional work to recraft marginalizing curricula and assessment practices. In sharing my learning, unlearning, and continued growth, I endeavor to prompt a rethinking of how we, pre-service teachers, fellow educators, and school leaders, support children's life-making and wellbeing on school landscapes and offer approaches for all children to be centered as knowledge holders.

This piece offers a conceptual framework for collective care as pedagogy in higher education, and a proposition of how to theorize its orientations within anticolonial and feminist work on affect in education. First, I spotlight work that helps to define collective care. Next, I call on the concept of affective individualism as a way to describe what is: the taken-for-granted affective governmentality (Zembylas, 2021) that shapes how we often come together in our classrooms. Finally, I ground collective care as pedagogy as the building of affective solidarity, an affective conceptual framework for what could be, grounded in the feminist work of Clare Hemmings (2012).

Nature-based early childhood education (NBECE) is a growing field for children aged 3-6 in North America. This growth demands the need for NBECE professionals. Often grounded in personal journey and perceptions, pedagogical practices of NBECE teachers play a vital role in learning experiences and nature-connectedness. This qualitative research delves into North American NBECE professionals' perceptions of nature, their journey into NBECE, and their responses to the pervasive influence of settler-colonial values in education. The data was generated through teacher interviews with four outdoor preschool teachers. Each teacher participated in two interviews. Between the two interviews they wrote a journal entry. At the end of the second interview, I led each participant through a cognitive mapping exercise in which they created a visual representation of their journey with nature. Findings indicated that these teachers have a close connection and history with nature. This often translated into their feelings about NBECE. Framed within settler-colonial studies, I deconstructed teachers' discussions to illuminate examples of resisting a nature-culture divide and human exceptionalism. I identified most teachers exhibiting awareness of settler-colonialism, with more experienced teachers thoroughly exploring their connection to its ongoing influence.

In this article, I discuss how walking as mapping serves as a method for observing and disrupting spatial geopolitics, opening possibilities for alternative systems of living. I explore three theoretical perspectives--posthumanism, Indigenous and decolonializing theories of land, and Black geography--that, while distinct, nonetheless share some overlapping characteristics: the recognition and contestation of knowledge systems, the turn toward a relational ethics of living, and a call for critical and creative methods of mapping. intervention into existing systems. In the final half of the paper, I consider these orientations and their call for creative and critical methods of intervention as I review my scholarship on walking and how it has served as a form of counterstory mapping.

Background: The teaching of reading or reading instruction has largely been carried out in terms of well-developed pedagogies in the field. These pedagogical approaches are, however, derived from research and development in a broad international context, and are often adopted by and implemented in various country settings. Given the contextual variation and resource disparities in South Africa, we feel such settings where approaches are adopted and used to represent a 'one size fits all' approach can be less than ideal. Aim: To explore scientific approaches to reading instruction as alternative approaches that are context specific. Setting: This article questions reading instruction as prescribed in the National Curriculum of South Africa. Methods: A conceptual review of literature was conducted to distil and propose alternatives to the dominant discourses for reading instruction. Results: Given the resource disparities and contextual variations, we argue for and propose a structured approach to reading instruction. Conclusion: Such an alternative should consider scientific evidence, and the teaching of reading needs to be explicit and systematic as well as contextually relevant. We believe it holds promise for improvement in literacy rates as it provides flexible and adaptable approaches. Contribution: We advocate for an alternative approach to reading instruction that is grounded in scientific evidence and emphasises explicit, systematic, and contextually relevant instruction.

This article uses the findings obtained from a study that delves into the perceptions of students on their relationship with their higher education (HE) lecturers and how it affects their academic success, to respond to the issue of decolonisation in South African HE, and to approach the question of decolonising HE in Africa. The article argues that it is essential to prioritise student well-being, amplify their voices, and promote a caring culture towards addressing the issue of decolonisation in African education systems. The study shows that African HE students hold higher expectations of their lecturers beyond being professionals. This expectation includes respect for students' thoughts and incorporation of epistemology that aligns with fostering African development, culture and thoughts (without necessarily conforming to neoliberal norms). The four categories of the teacher's role, which include academic development, respect and trust, social relationships, and ethics of care are highly demanded by HE students. Borrowing the study outcome, this article holds the view that students' high expectations of their lecturers to foster social relationships should be channelled to incorporate the African student as a collaborator in the business of education and as a response to the demands of HE students to decolonise African education system. These four categories are not only institutional strategies for effective teaching and learning but also a way to address the non-inclusive impact of Western epistemology on historically racial institutions in Africa. Contribution: This article proposes that adopting mainstream pedagogical relationships can be a powerful tool in incorporating the African students' thoughts and a step towards liberating the HE system in Africa. It recommends these four cardinal themes as institutional strategies for restricting teaching and learning that relegate students to the receiving end thus systems that refute students as collaborators of knowledge sharing especially at historically racial institutions.

The emergence of the teaching an pandemic was a fundamentally disruptive force in the global higher education system that called on us to re-think the very purposes of higher education, our values, and who the academy is inherently for. Largely driven by the then panic over the unpredictable and infectious nature of the COVID-19 disease, higher education institutions had to close down and find virtual, Online and/or digital ways of continuing the teaching and learning programme. In this article, we firstly explore and theorise academics' experiences of the emergency remote teaching and the complex challenges that they had to negotiate during this crisis in higher education. We reveal the complex, challenging and depressing experiences that they navigated as they grappled with the emergency remote teaching in their context, and the effect this had on their well-being. We propose the idea of Ubuntu currere as an emancipatory pedagogy, necessary to helping us respond to the next pandemic in the higher education sector. We suggest that our response to the next pandemic(s) needs to be anchored in decolonial and social justice frameworks, necessary for rethinking teaching and learning during a crisis. Contribution: In this article, our contribution is twofold. We firstly contribute to the emerging body of research that shines a spotlight on academics' experiences, voices and/or narratives in grappling with the COVID-19 pandemic in their teaching and learning contexts. Secondly, we propose the idea of Ubuntu currere (i.e. Ubuntu curriculum) as offering us useful emancipatory lessons in responding to the future pandemics in higher education.

Background: Recent attempts to rekindle the decolonisation of education project in South Africa, is a reaction to perceptions that there are fundamental frailties in the existing curriculum. Childhood education is yet to take up the challenge in any substantive way. Aim: To explore the insights critical posthumanism might offer in attempting to address a comprehensive decolonial effort in early childhood education transformational initiatives. Setting: This essay is framed within the context of curriculum decolonisation and transformation work in early childhood education. Methods: This experimental think-piece, attempts to theorise early childhood education alongside critical posthumanism. Results: Staying true to posthuman ways of thinking, doing and becoming, we deliberately avoided presenting any determinist, neatly packaged 'results', in order to further open up the debate to include alternative ways of thinking and doing curriculum work in early childhood ecologies. Conclusions: Early childhood transformation initiatives, has to recognise the fundamental embeddedness of the existing school subjects in Western-Eurocentric humanist tradition. The effects of this canonical orientation are, that the tenets of Western-Eurocentrism remain unchallenged, that a racialised colonial education prevails in contemporary times, and that the centering of the adult human at the expense of the more-than-human, including child, is sustained. The nature-culture and child or adult dualisms prevail and, a consolidation of a deficit, sub-human construction of children, as immature, fragile and innocent. Critical Posthumanism suggests thinking anew. Contribution: An interrogation of the assumptions on which contemporary childhood education is based, and consideration for the advancement of posthumanist ways of thinking, doing, and becoming.

This qualitative case study examines the Education Faculty Perspectives (EFPs) of the Karakoram Public International University in Gilgit-Baltistan, Pakistan, on teachers' experiences of a recently introduced education reform (an Honor's Bachelor of Education program [B. Ed Hons] mandated by Pakistan's Higher Education Commission (HEC) in 2010. The B. Ed Hons has replaced the existing pre-service programs nationwide. Our analysis identified several paradoxical themes about borrowing of the B. Ed Hons: at the "talk"/rhetoric level, the program was welcomed as a transformative shift in teacher education; at the "walk"/implementation level, its practicality and sustainability became complicated; at the decolonisation level, the discourses on the colonial nature of knowledge and North-South dependency were muted. Implications for moving from borrowing external "best practices" to producing local solutions are highlighted. The analysis suggests the contextual realities and challenges should be addressed, individual and structural capacities developed, and an incremental, critical-constructive approach to both external and local ideas be pursued, and decolonization discourse included.

This reflective essay addresses the nexus of two recent events in the United States: (1) the public scrutiny of the relationship between land grant universities and the expropriation of Indigenous lands and (2)the often uncritical and rapid uptake of settler land acknowledgments at public college and university events. We argue that written land acknowledgment statements need to accompany actions that align with declarations of respect and honor. Specifically, we offer readers three concrete ideas through which institutions may further land acknowledgments: challenging their historical legacies, fostering meaningful partnerships with Native Nations and Indigenous Peoples, and materializing resources for this highly underserved, long-neglected, often ignored community.

This conceptual paper presents a decolonial critique of Eurocentric epistemic hegemony in South Africa and its impact on the curriculum. We argue that the propagation of knowledge from the Global North as 'universal' through conceptually vague framings of curriculum internationalization is contributing to the maintenance of Eurocentric hegemony. We explore how to think otherwise about the world, knowledge and curriculum, framing this around a critical understanding of historical and contemporary politics, geopolitics and coloniality of knowledge. This includes an interrogation of historical workings of power and domination, hegemonic and ideological assumptions, and how all this continues to shape knowledge and curriculum. We offer a set of critical questions that can assist academics and curriculum developers in assessing what is amplified and what is silenced in the curriculum. This can contribute to a genuine engagement with diverse global perspectives and promotion of epistemic plurality in higher education.

What is power? What is knowledge? What is the link between power and knowledge? This paper interrogates the relationship between knowledge and power in the context of Guinea's epidemic crises and political events. It draws on observational data collected during the Ebola epidemic (2013-2016), the COVID-19 pandemic (2020-2022), and the ongoing military transition in the country since September 2021. The article first looks at the conception of the relationship between power and knowledge in decolonial literature and the writings of Amadou Hampâté Bâ. The text then describes this relationship in the context of the Ebola and COVID-19 epidemics, and in the ongoing political transition. Finally, the analysis provides an epistemological reflection on knowledge-situated in Guinea to rethink the conceptual and empirical research perspective on the production and circulation of (academic) knowledge in the country's knowledge ecology.

This article describes storywork and collaborative meaning making as relational practices that can support stakeholder learning about curricular sovereignty with(in) rural Indigenous-serving school districts. While various treaties and policies exist to protect the educational interests of Indigenous Nations, enacting curricular sovereignty often demands extensive resources that are limited in many rural reservation and reservation bordertown contexts. The authors, who have a long-standing relationship as co-learners, exchange stories about their experiences as an Indigenous student and non-Indigenous educator within such contexts, and then engage in collaborative meaning making to think more deeply about these experiences as curriculum decision makers and scholars. Outcomes demonstrate the need for curricular sovereignty to reduce harm to students, meet treaty/trust responsibilities, and support cultural revitalization and student success. While the conversation exposed many painful realities, it also illuminated opportunities for teachers, leaders, scholars, curriculum developers, and community members to re-envision curricular decision-making processes with(in) rural, Indigenous-serving schools.

Background: Cultural dissonance and exclusion in schools persevere because of a lack of response to diversity. In South Africa, coloniality manifests itself in teaching and learning practices through promoting and privileging selective cultural norms in schools, often to the detriment of poor black children. Aim: Despite the availability of educational scholarships for poor children as a way to promote economic success, these opportunities are often laden with cultural and hegemonic expectations making them challenging to navigate, often rendering the experiences as traumatic rather than developmental. Setting: The article reflects on children's schooling experiences in South Africa. Methods: This qualitative exposition presents insights from a primary school teacher about her own childhood experiences of exclusion, alienation, and cultural dissonance in South African schools. Results: It reveals the pervasiveness of coloniality and how social justice has still not fully permeated schools. The interplay between race and class remains salient. Conclusion: Schools should intensify efforts to promote inclusion by recognising diversity and avoiding normalising singular narratives in diverse contexts. Educational opportunities given to children from disadvantaged backgrounds should be accompanied by psycho-social support to ease the culture shock and alienation they feel when learning in new contexts that differ from their norm. Contribution: The article demonstrates that culture is more powerful than politics because, despite the democratic political context, the 'cultural bomb' of decoloniality is all-encompassing.

This article presents the results of an interpretive case study of three lecturers teaching English at a South African University. The purpose of the study was to explore the lecturers' strategies to decolonize the curriculum succinctly. Purposive, with convenient sampling, identified the three most available lecturers. An emailed reflective activity, one-on-one semi-structured interviews, and document analysis were consulted for data generation. Inductive and deductive processes were used to ensure guided analysis of the generated data. The article argues that universities are not doing enough to help lecturers to have relevant strategies to decolonize the curriculum, particularly the English curriculum. This study revealed that the University environment allowed the lecturers to be left without any option other than the frequent use of verbal and habitual strategies in decolonizing the curriculum. Yet, they would prefer the option of using written strategies. As a result, the study copiously recommends that English lecturers use all three levels of strategies (written, verbal and habitual) to decolonize the university curriculum.

This article explores the possibilities for decolonizing approaches to intercultural learning for international students in Canada. In this article the authors present the findings from a series of photovoice workshops conducted as a part of a larger mixed-methods project that explores how informal and everyday pedagogies shape international students' mobility decisions in the Atlantic Canadian province of Nova Scotia. Participants' collaborative analysis of their own photographs reveal how everyday citizenship learning emerges from international students' affective relationships to place in such a way that obscures how international education is implicated in processes of settler colonialism. However, evidence suggests that participants' sense of belonging is deeply implicated in their connections to place, highlighting potential opportunities for integrating international students in current initiatives to "decolonize" higher education in the Canadian context.

This research, conducted jointly by history and modern language teacher educators working in a higher education institution, evaluates the impact of a project to 'Decolonise Postgraduate Teacher Education', started in summer 2020. This project involved the creation of an action planner aimed to cultivate tutors' and student teachers' racial literacy and empower them to tackle racism in school. The research explores the impact and challenges of the project from the perspectives of the student teachers and tutors involved and establishes the next steps to decolonise the programme. A self-study approach was adopted, as the tutors' and student teachers' perceptions were recorded in diaries. One finding from the research is that the project had a positive impact on the participants' racial literacy and allowed them to look critically at resources and curriculum. The research also identified many challenges in decolonising subjects in secondary schools; for instance the considerable variation in approaches taken by different departments and the underrepresentation of individuals from ethnically diverse communities on the course, but also in the wider teaching and teacher educator workforce. Finally, the research revealed areas where more progress was needed, for example supporting student teachers further in recognising microaggressions and dealing with racist incidents.

This article builds upon current research to understand the value and limitations of teaching and learning design thinking (DT) in higher education. We implemented a mixed-methods study with faculty and students across 23 diverse courses in four higher education institutions in the United States. Findings showed that following structured learning processes, engaging in active listening, and focusing on others' perspectives were the most valued DT practices across disciplines. In contrast, prototyping and experimentation were the least used DT practices, with widely varying understandings across disciplines. Additionally, we found consistent evidence that DT can support liberatory teaching and learning practices that decolonize students' perceptions of power, encourage situated and action-oriented empathy, and provide opportunities for co-creation. This is particularly true when faculty intentionally encourage collaboration and project framing focused on critically analyzing dominant ways of knowing and power structures. Our analysis further revealed the challenges and importance of prototyping and conducting experiments with project partners. Ultimately, this approach can significantly enhance liberatory project outcomes and facilitate decolonized learning experiences. Given our findings, we point out limitations and challenges across current DT pedagogical practices and provide recommendations for integrating DT practices across disciplines in ways that center on issues of systemic oppression, social identity, and humanenvironmental relationships.

While the notion of an anti-racist curriculum is not new, many higher education instructors have not made the transition from a decolonized curriculum to an equally decolonized pedagogy. From a conceptual standpoint, the transition is understood but the actualization of this cyclical process is, at times, not as smoothly executed. Deconstructing delivery is a daunting prospect for faculty, especially for those most invested in the content of their practice. As a result, this paper draws upon both evidence-based practices and the practical application of decolonizing tertiary-level instruction. This article details the experiences of a college curriculum renewal project and the subsequent considerations and changes in practice that ensued in the adoption and delivery of an anti-racist curriculum.

This paper explores ways to integrate social justice issues pertaining to decolonization and anti-racism into the world language classroom at all levels of instruction. It describes tasks designed to introduce language learners briefly to German colonialism, raise awareness of colonial legacies in contemporary German-speaking societies, and familiarize students with current decolonization initiatives. By engaging students with the complex diversity of German-speaking societies, the tasks provide examples for diversifying and decolonizing the language curriculum while fostering collaboration, critical thinking, and transcultural sensitivity. The examples highlight approaches to anti-racist pedagogies and ways of incorporating social justice practices across all levels of instruction and applicable to all languages.

This article proposes the concept of "sociotextuality" to explain the accumulation of symbolic academic authority, with a specific focus on the evolving discourse of "multiliteracies." Examining how Western academia has asserted dominance in research about multimodal literacy practices despite the rich literacy traditions of non-Western communities, the study scrutinizes the erasure of the Iranian context from multiliteracies scholarship. The article traces the phases of this erasure, from treating the Iranian context as raw data for Western theorization to rebranding borrowed knowledge as a Western product under the name of "multiliteracies"--ultimately leading to its repurposing in new forms, such as the digital turn in literacy. The analysis centers on the role of "textual materiality" as the primary medium of academic communication, exploring how intertextual connections, citations, and genre practices have contributed to the transfiguration of the multiliteracies discourse. The study also discusses symbolic (alphabetic) collaborations that strategically have helped elevate Western scholars' status and authority within the discourse of multisemiotic literacy engagement.

The beginning years of a teacher's career can be an overwhelming experience, and combined with being in an isolated, fly-in community, particularly during a pandemic, can be debilitating. This qualitative research is aimed to support and account for the story of a Black Afro-Caribbean, early career teacher (ECT) in a Northern Ontario First Nation (FN) community over a three-year teaching placement. The goals were to use her stories for reflection, inspiration, and guidance to support other ECTs, and to provide recommendations to teacher-education programs to lessen attrition and increase retention among ECTs in FN school placements. An autoethnographic method was used to identify key themes in her narratives to better understand her experiences of surviving and thriving. Although this ECT was significantly tested about her decision to become a teacher, support, empathy, resiliency, and governing one's practice with clearly defined moral and ethical principles rooted in the belief that every child can learn helped her survive and thrive. The conclusion was that ECTs in FN school placements need, among other things, a willingness to be vulnerable and resilient.

In national and state policy and curricula in Australia, Teacher Educators (TEs) are responsible to embed Aboriginal and Torres Strait Islander perspectives in Initial Teacher Education (ITE) courses. TEs in Australia are primarily non-Indigenous which raises important questions and challenges related to preparedness for meeting these requirements. The authors, a non-Indigenous TE and a Dja Dja Wurrung TE, use vignettes to articulate their experiences of working together developing decolonising practices with ITE students at an Australian university. This process has provided a working model that promotes co-construction of education contexts through shared labour and leadership of First Nations and non-Indigenous stakeholders by respectively indigenising and decolonising their practice for ITE classrooms. We argue shared labour and leadership is central to developing decolonising practices for education spaces, and that our model could support TEs in other ITE programs and universities to meet policy standards that have wide reaching benefit for all.

This paper begins with a discussion of a program of work to map and embed Indigenous perspectives at RMIT University, outlines issues relating to the uptake of its guiding principles and actions, and then proposes a rethinking of the work. The authors argue that non-Indigenous educators are often ill equipped to undertake curriculum deconstruction or review. They lack a comprehensive understanding of colonial history, truth telling, racism, and the impact of power dynamics, with its institutional privileging of whiteness. It is often only with this foundational knowledge that staff are positioned to undertake curriculum analysis and ensure that their teaching environments are culturally safe. While this paper is case specific, the original project and the reconsideration of behaviours and actions are relevant to all educational institutions facing similar stumbling blocks when it comes to informing educators in the knowledge and capabilities required to include Indigenous perspectives in curricula and to create safe teaching environments.

The Australian "National Indigenous Reform Agreement" (Closing the Gap) aims to address inequalities in various aspects of Aboriginal and Torres Strait Islander peoples' lives. Scholars have repeatedly critiqued its failure to tackle structural inequalities. The agreement was revised in 2020. The current study adopts Carol Bacchi's 'What's the Problem Represented to be?' approach to critically analyse the recently revised "National Agreement on Closing the Gap." This study shows that the main problematisation still concerns the unequal life outcomes between First Peoples and non-Indigenous Australians, but the major difference from the previous agreement is that such problematisation recognises the strong influence of structural inequalities. Findings indicate that Indigenous schooling is governed by the Agreement through discourses of structural change and the inherent comparative framework. This can condition the restructured relationship between First Peoples and the settler state, which makes it difficult to move beyond a comparative framework and a reductive understanding of self-determination. This study argues that the reconstructed relationships open opportunities to challenge settler colonialism in schooling and education policies. However, they should not be utilised to displace sovereignties and genuine self-determination.

Artificial Intelligence (AI) has threatened higher education (HE). In doing so it has granted a portal that makes visible the dominant paradigm that has long defined what "intelligence" is and the narrow set of knowledges and literacies sanctioned for its pursuit. In this paper, we orient our thinking from this clarifying moment, asking: beyond these limits, what intelligences should educators value and nurture for sustainable and anti-colonial futures, and how might we support these through educational practices in HE? We also pause to reflect on the ways in which AI might move learners' pursuits of intelligence in more expansive directions. This orientation, we argue, provides a means to unsettle the hierarchies of intelligence that we live with/out, and a pathway to (re)direct AI's potential toward just and hopeful ends.

Despite revolutions, ongoing student protests, and long-standing transformational efforts, African higher education remains steeped in a colonial model, with current structures, approaches, and purposes paralleling Western universities. The doctorate, the highest level of formal education one can attain, reflects this commitment to Western domination, relying upon European conceptions of knowledge to shape the entire research process. Thus, knowledge construction in higher education, and particularly in the African doctorate, has remained fixed to Eurocentrism. This conceptual article presents a critical race theory model to transform the African doctorate towards a social justice orientation, arguing for investments in race-conscious, Black affirming approaches that recognise doctoral researcher positionalities and African languages as ways to disrupt socio-political and racialised contexts. This transformation requires re-alignment of the entire research endeavour through an Ubuntu lens, with doctoral recipients engaging in training and support that embody antiracist, decolonial, and African Indigenous-affirming approaches.

Changes to the Welsh curriculum are becoming apparent. The Williams Report culminated in recommendations for schools and initial teacher education (ITE) on the inclusion and teaching of Black Asian and Minority Ethnic histories in Wales. The subsequent Welsh Government ITE action plan was designed to ensure the pro-active recruitment of trainee teachers from Black and racially minoritised backgrounds in Wales. As a result of this legislation, a team of ITE lecturers in a school of education in a Welsh university formed a research triad and larger research collective, the idea being that we needed to decolonise our own pedagogy and curriculum delivery and re-imagine ITE within an anti-racist paradigm. It was key to reflect on our ITE provision, ensuring that our curriculum delivery reflected the ambition of the new Curriculum for Wales, which encourages practitioners to think differently on what they teach, how they teach and what they want young people to learn. Using a patchwork methodology--which included 'deep thinking and deep listening'--we examined our current ITE delivery and work that has been done thus far and looked at the gains and areas for development. It became clear that staff within our 'ITE research collective' were becoming more knowledgeable and confident in working within a racial dynamic, and consequently felt more able to impart knowledge when engaging with other ITE colleagues and students. This paper charts our ongoing journey and makes recommendations gained from our experiences.

This article contributes to the reclamation of W.E.B. Du Bois's many contributions to social science practice. In particular, it offers an original quadripartite pedagogical framework grounded in the practices and ideas of Du Bois and more contemporary Du Boisian scholars. In doing so, it utilizes a combination of archival materials, Du Bois's publications, and secondary literature. This article then intervenes by (1) offering a concise review of the trajectory and main developments of Du Bois's educational thought, (2) analyzing and synthesizing the secondary educational literature on Du Bois's philosophy and sociology of education, and (3) outlining an original framework for pedagogical practice grounded in Du Boisian principles. It argues that a Du Boisian framework for pedagogy will be crucial in the Du Bois-inspired efforts to decolonize the sociological imagination.

In this article, we enact a partial cartographic storying of reconceptualist turns in our work. We do this by situating ourselves in relation to each other and our work across time as a mode of tracing the (situated) possibilities that these turns have enacted for children-in-relation with worlds. In enacting this dialogic and cartographic storying, we collaborate in a way that is inspired by Black methodologies. This means that we intentionally think with liberatory possibilities in our work in early childhood education research and practice across modalities, disciplines, temporalities and geographies. Importantly, like Black methodologies this co-theorizing is also ontological; it is inseparable from our own relational becomings. Following an anticolonial ethos, we are interested in the liberatory potentials of our work, at multiple scales and in different but specific places. We attempt to enact the difficult task of (re)storying our childhood education research and practice in ways that pay attention to the interconnected presences and effects of white supremacy, human supremacy and colonialism, while simultaneously refusing to reinscribe a flattened damage-centred understanding of children, educators and their relational worlds.

This article presents initiatives undertaken by the Department of Global Health and Social Medicine (GHSM) at King's College London (KCL), exploring avenues to decolonise higher education institutions (HEI). HEI must integrate anti-racism agendas, challenge the European-centric academic knowledge domination, and dismantle power asymmetries. During the academic year 2021, GHSM executed (1) a gap analysis of undergraduate modules, (2) a course on decolonising research methods taught by global scholars to 40 Global South and North university students who completed pre- and post-course surveys, and (3) semi-structured interviews with 11 academics, and a focus group with four students exploring decolonising HEI; findings were thematically analysed. (1) Gap analysis revealed a tokenistic use of Black and minority ethnic and women authors across modules' readings. (2) The post-course survey showed that 68% strongly agreed the course enhanced their decolonisation knowledge. (3) The thematic analysis identified themes: (1) Decolonisation is about challenging colonial legacies, racism, and knowledge production norms. (2) Decolonisation is about care, inclusivity, and compensation. (3) A decolonised curriculum should embed an anti-racism agenda, reflexive pedagogies, and life experiences involving students and communities. (4) HEI are colonial, exclusionary constructs that should shift to transformative and collaborative ways of thinking and knowing. (5) To decolonise research, we must rethink the hierarchy of knowledge production and dissemination and the politics of North-South research collaborations. Decolonising HEI must be placed within a human rights framework. HEI should integrate anti-racism agendas, give prominence to indigenous and marginalised histories and ways of knowing, and create a non-hierarchical educational environment, with students leading the decolonisation process.

Global literacy partnerships between the Global North and Global South inevitably reside in the expansive waters of neoliberal reforms and coloniality. Global North and Global South literacy educators within global literacy partnerships must decolonize life through a liberatory praxis whereby they are convinced of the right and the duty to fight, to denounce and to announce. Nonviolent Communication, with its focus on speaking honestly and listening empathetically, provides a framework for cultivating the criticality, awareness, and connection needed to disrupt neoliberal reforms and coloniality within partnerships. Through NVC, the everyday dialogic experiences of Global North and Global South educators can generate a "power with" relationship instead of a "power over" relationship of oppression and coloniality.

This article discusses a participatory action research (PAR) team's response and adaptation to the COVID-19 pandemic amid multiple crises in Puerto Rico. Drawing on an ethnographic study of a PAR collaboration, the article: 1) examines four key dilemmas that emerged during the study, 2) emphasizes the significance of reciprocal partnerships anchored in solidarity, and 3) underscores the vital role of a decolonial feminist approach in sustaining and maintaining the projects at the onset of the pandemic.