Campaigns to decolonize higher education have focused mainly on decolonizing the curriculum. Although the cultural features of colonialism and its material imperatives and damage were both modes of colonial domination and exploitation, more attention has been paid to the former in recent debates about education, and it tends to dominate arguments about and characterizations of decolonization in higher education, by making knowledge and the curriculum the central focus. We argue the need to attend not only to (...) the cultural consequences of imperialism and the damage to the self so thoroughly emphasized in postcolonial and decolonial theory, but also to the material implications of colonialism and the evolution of Empire, which has persisted in new forms since formal decolonization. Decolonizing higher education and its institutions must also address new forms of Empire which have colonized the university. We argue that unless the material aspects of colonization and decolonization are adequately addressed, the university will not be substantively decolonized. Indeed, so strong is the influence of late capitalism in the form of neoliberalism on the contemporary university that its modes of practice are likely to foster superficial strategies to ‘decolonize’ the curriculum instead of addressing how capitalist structures and practices sustain current forms of coloniality. We discuss how neoliberalism, exemplified in the use of global rankings, shapes the contemporary university in today’s new age of Empire and we defend an approach to decolonizing that widens the focus of current debates beyond decolonization of the curriculum, to which we give qualified support. (shrink)

Building on the long-standing tradition of challenging oppression and questioning whose interests are being served in the field of language education, we report on a study that involved a group of U.S.-based graduate students who collaborated with a ninth-grade English teacher in Nepal. The study comes out of a larger project that sought to internationalize the curriculum of a graduate educational linguistics course at a U.S. university. At the heart of this internationalizing curriculum endeavour was a commitment to expose (...) graduate students in the U.S. to the issues of language teaching outside of the U.S. This was done through co-designing of a unit of lessons, with six graduate students meeting virtually with their teacher partner, Ditya, in Nepal over the course of a semester. The graduate students and Ditya constitute our research participants. The graduate student participants learned about the need to develop pedagogical materials that were relevant to the local context in Nepali classroom, and not attempt to transplant a Western-centric curriculum onto the Nepali classroom. In keeping with recent calls to decolonize higher education, we illustrate how critical theory in general and decolonizing pedagogy in particular can be infused into a U.S. graduate curriculum by drawing on the rich, indigenous knowledge and resources of a teacher collaborator from the Global South. We do this by reporting how this critical, decolonizing goal was realized through collaborative professionalism, which is characterized by the sharing of knowledge, skills, and experience to improve student achievement, reflection, dialogue and collective responsibility. (shrink)

Botswana’s history is one of an unwavering exercise of self-determination and quest for self-rule. Post-independence, self-government prioritized an overarching philosophy of Kagisano or social harmony within which the aims of education were framed, in conjunction with a political commitment to Botho through democracy. For economic and social reasons the current educational policy of Botswana is driven by outcome-based education (OBE), with its metrics of quantifiable outcomes. This article argues that Olúfemi Táíwò’s analysis of decolonization provides a philosophical (...) lens through which to interpret Botswana’s current educational pathway within the prevailing decolonization discourse. OBE clearly exhibits features of neocolonialism, as it pertains to the national value principles. We draw on Ndlovu-Gatsheni’s decolonial epistemic perspective to frame the discussions. Insofar as OBE can be integrated with Botswana’s ethnically inclusive, community-based view of democracy and associated virtues, this is a worthy goal for education, and it could lead to a particular form of indigenized democracy. Substantive distinctions among the concepts of decolonization, neocolonialism, and decoloniality underwrite this thesis. We see the project of envisaging a future of education in Botswana as having to do with disentangling colonialist–imperialist cultural reproduction from indigenous aspirations. (shrink)

In his landmark work, Democracy and Education, John Dewey (1916/1980) proposed that "democracy is more than a form of government; it is primarily a mode of associated living, of conjoint communicated experience" (93). Given this, he argued, the role of the system of public education in a democracy must not only facilitate individual development, but do so in a way that simultaneously attends to the larger social good. Preparation for vocation was central to this effort, understood not as (...) narrow technical training, but rather as "such a direction of life activities as renders them perceptibly significant to a person, because of the consequences they accomplish, and also useful to his associates" (316). The threat .. (shrink)

My goal in this project is to understand how traditional ecological knowledge (TEK) manifests—or fails to manifest—in environmental education policy issued by the Ministry of Education in Oman. I also seek to explore whether there are cultural pressures in Omani society to overlook traditional ecological knowledge in environmental education policy. Specifically, my aim is to understand how forces of globalization interact with traditional ecological knowledge in Oman and whether these forces are behind the tendency to unknowingly ignore (...) traditional ecological knowledge when designing the environmental education policy. Drawing on critical decolonial studies, post-Heideggerian philosophy and environmental education pedagogy, this paper investigates the Policy of Environmental Education for Sustainable Development in Oman, which is a government document issued by the ministry of education in 2012 as a blueprint for designing environmental education curricula in Oman. My analysis of the Policy reveals that there is both a tension with and a potential for a pluriversal approach—one that embraces the coexistence and mutual enrichment of scientific knowledge and traditional ecological knowledge in environmental education. While the focus on scientism has historically marginalized TEK, this paper argues for a pluriversal framework that values multiple ways of knowing. By fostering a dialogue between these knowledge systems, environmental education can become more inclusive, holistic, and ecoculturally sustainable. I argue for honoring indigenous worldviews and celebrating the manifestations of our ecological heritage by integrating traditional ecological knowledge into a land-based pedagogy that works alongside scientific perspectives, promoting a richer understanding of the environment. (shrink)

In recent years, different places in the world have witnessed demands for the decolonization of education. Nevertheless, it is not completely clear how this ought to be carried out. There are various factors that influence what such decolonization may entail, including the geographical place for decolonization and the discipline being decolonized. This requires a specific analysis of each context. In this article, I wish to make a proposal for how to carry out the decolonization of (...) philosophy teaching at the university level in the African context, with a special focus on South Africa. I propose that more African philosophy be included in the curricula, as well as the integration of teaching and assessing methods that reflect African culture. Further, I argue that those seeking for decolonization ought to try to pursue it incrementally, given that it is the best strategy to achieve decolonization. (shrink)

In this paper, I explore the Guam Department of Education's (GDOE) decolonization efforts and the potential role of Philosophy for Children (P4C) as a strategic tool for its advancement. I begin with a discussion of Guam's colonial context and its implications for contemporary education on the island. While the GDOE's current attempts to decolonize Guam's public education emphasize the need for an "official body of knowledge," many CHamoru scholars and activists have argued that it is not (...) enough. This paper agrees that such content-based reforms are insufficient and advocates for a more nuanced approach to education through P4C. Drawing on the P4C literature and decolonial education, I argue that while P4C alone may not bring about structural change, its pedagogical framework offers a promising alternative when adapted to indigenous contexts. The paper proposes that P4C can serve as a "Trojan Horse" within public schools, fostering decolonial acts of resurgence by elevating indigenous knowledge, welcoming indigenous masters, and empowering CHamoru students within a Westernized educational setting. (shrink)

This volume focuses on the westernized universities, in the US and abroad and examines the various dimensions of the education crisis and provides a sharper understanding of the crisis and the responses to the westernized university at multiple sites around the world.

The essays in Fanon and the Decolonization of Philosophy all trace different aspects of the mutually supporting histories of philosophical thought and colonial politics in order to suggest ways that we might decolonize our thinking. From psychology to education, to economic and legal structures, the contributors interrogate the interrelation of colonization and philosophy in order to articulate a Fanon-inspired vision of social justice. This project is endorsed by his daughter, Mireille Fanon-Mendès France, in the book's preface.

Wildlife conservation seems unaffected by decolonization movements that recently led to removing or vandalizing several statues of geographers and colonizers worldwide. Instead, we observe an increased emphasis on total protection of species and habitats that, although strategic in a period of environmental crisis, may have grossly negative impacts on living standards of local indigenous communities. In this regard, we should decolonize society, and specifically conservation, by adding new metaphoric statues to the old ones, preferably of those living side by (...) side with wildlife. In this essay, we suggest that zoos, as popular places where urbanized people meet biodiversity, should change their messages that too often reinforce the subtle colonial ideology pervading international environmentalism and often driven by increasing animal rights activism. For example, a new storytelling ethos in zoos should communicate that, in some sensitive contexts (e.g. most tropical countries), the current over-emphasis on protected areas and military law enforcement is also causing serious human rights violations. We need ‘humanised zoos’, i.e. places where conservation of biodiversity is put in a broader socio-ecological context and a central role for the future of ecosystems is given to local communities, ethnic minorities and ‘wise people’ (i.e. people having local traditional knowledge). Zoos should direct more resources toward community-based conservation; foremost, they should shape urban and ‘Western’ attitudes toward wildlife with a less colonized perspective, including spreading the importance of traditional ecological knowledge in ecosystem management. (shrink)

This paper explores the meaning of ‘decolonization’ in relation to the school curriculum and the role of the philosopher of education in this task. Taking the Philippines as an example, this paper illustrates how coloniality has underpinned not only school curricula, but also entire systems of formal education in the post-colony. Following from this, it argues that decolonization in education must transcend the diversification of curricula and aim at a broader vision of justice. Drawing from (...) the author’s own attempts to reimagine the teaching of national identity, the paper proposes that philosophers of education who wish to participate in the work of decoloniality view their contribution as the three-fold task of historical critique, conceptual retrieval, and creative reimagination. (shrink)

Despite the severe social, health, political and economic impacts of the outbreak of Covid-19 on Palestinians, we contend that one positive aspect of this pandemic is that it has revealed the perils and shortcomings of the teacher-centered, traditional education which colonizes students’ minds, compromises their analytical abilities and, paradoxically, places them in a system of oppression which audits their ideas, limits their freedoms, and curtails their creativity. While Israeli occupation has proven to be an obstacle in the face of (...) the Palestinian government’s attempt to combat and contain the Corona crisis, on-line education, the sole arena that escapes this colonial system, has forced many instructors to give up their domination over the process of education and to create a more collaborative atmosphere of education that is based on dialogue, research and flexibility of the curriculum content. This study is designed to gauge English literature students’ responses to this mode of digital learning. We interviewed a hundred students from six English literature programs between March and August, 2020. Thus, through critically examining students’ answers, and by drawing on Freire’s concepts of banking education, consciousness and dialogue, we propose that online education is an important step towards the decolonization of education and a call for a paradigm shift on the account that the existing paradigm of traditional education is stifling students’ creativity and critical thinking. (shrink)

This important book on Land Education offers critical analysis of the paths forward for education on Indigenous land. This analysis discusses the necessity of centring historical and current contexts of colonization in education on and in relation to land. In addition, contributors explore the intersections of environmentalism and Indigenous rights, in part inspired by the realisation that the specifics of geography and community matter for how environmental education can be engaged. This edited volume suggests how place-based (...) pedagogies can respond to issues of colonialism and Indigenous sovereignty. Through dynamic new empirical and conceptual studies, international contributors examine settler colonialism, Indigenous cosmologies, Indigenous land rights, and language as key aspects of Land Education. The book invites readers to rethink 'pedagogies of place' from various Indigenous, postcolonial, and decolonizing perspectives. This book was originally published as a special issue of _Environmental Education Research. _. (shrink)

This paper, rather than providing a comprehensive discussion around Paulo Freire’s ideas, focuses on one aspect of his body of work: colonialism. The emphasis is on the ‘oppressor consciousness’ and cultural invasion (seen in its broadest context to include institutional colonialism with special reference to the traditional, modernizing and prophetic church. It also deals with the complex issue of language in postcolonial contexts, with special reference to education in Guinea Bissau and its implications for other colonial contexts.

_Decolonizing Educational Research_ examines the ways through which coloniality manifests in contexts of knowledge and meaning making, specifically within educational research and formal schooling. Purposefully situated beyond popular deconstructionist theory and anthropocentric perspectives, the book investigates the longstanding traditions of oppression, racism, and white supremacy that are systemically reseated and reinforced by learning and social interaction. Through these meaningful explorations into the unfixed and often interrupted narratives of culture, history, place, and identity, a bold, timely, and hopeful vision emerges to (...) conceive of how research in secondary and higher education institutions might break free of colonial genealogies and their widespread complicities. (shrink)

The epistemic Eurocentric boarders, expand towards the global south, they dehumanise and obliterate existing forms of thinking through colonialism and coloniality. In doing so, the global south has lost the sense of being self, Africans have become non-thinking objects. This has led to a series of ceaseless conflicts, poor leadership, and developmental crisis and provides fertile ground for Eurocentric superiority. This book Phenomenology of Decolonizing the University: Essays in the Contemporary Thoughts of Afrikology is a diagnosis of the problems of (...) the mind in the global south and provides solutions in the decolonisatiom of the mind such as humanising the university, the rewriting of African stories and facilitates an epistemic rebellion. (shrink)

In the United States, there is a long history of racial disparities in maternal health, with Black women disproportionately representing poor maternal health outcomes. Black women are three to four times more likely to die from a pregnancy‐related complication and twice as likely to experience severe maternal morbidity when compared to white women. Where are nurses in the development of knowledge to improve maternal health outcomes among Black birthing people? This dialogue discusses how decolonizing nursing can occur by examining the (...) history of Black maternal health in the United States and using the works of nursing scholars of color to inform nursing education, research, and clinical practice. (shrink)

Being Indigenous and operating in an institution such as a university places us in a complex position. The premise of decolonizing history, literature, curriculum, and thought in general creates a tenuous space for Indigenous and non-Indigenous peoples to confront a shared colonial condition. What does decolonization mean for Indigenous peoples? Is decolonization an implied promise to squash the tropes of coloniality? Or is it a way for non-Indigenous people to create another paradigm or site for their own resistance (...) or transgression of thinking? What are the roles of Indigenous and non-Indigenous peoples in this space of educational potential, this curriculum called decolonization? This article presents a multi-vocal reflection on these and related questions. (shrink)

The study of English literature was first introduced to the British colonies and protectorates, including Malaysia, in order to consolidate the cultural superiorityof the English people amongst the colonized natives. Its continuation in the postcolonial period of the twenty-first century, either as a component of the Englishlanguage subject at Malaysian secondary schools or as a degree program at Malaysian universities, has mainly been justified by the liberal-humanistic belief that canonical works in English literature display universal values that should be cultivated (...) in the minds of readers regardless of their nationality or religion. In the past few decades, confusion surrounding the exact nature of these values has resulted in the advent of materialistic philosophies of literary theory. In many Muslim countries, such as Malaysia, these theories have only served to increase reliance on Eurocentric readings of literature, ignoring resistance coming from Muslim readers who have their own Tawhidic spiritual outlook and values. This paper suggests the use of a paradigm that places a concern for spiritual matters at the core of comparative studies of English and Islamic literature, especially at Islamic educational institutions. This can benefit Muslims worldwide in the sense that it will present for them a more comprehensive role than literature alone can play in contributing to their spiritual development as well as generating appreciation for the universality of Islamic teachings. (shrink)

In an era where decolonizing architectural pedagogy is imperative, cities stand as the forefront of radical thought, acting as crucibles for ideological, activist, and spatial dynamics. These urban landscapes are not just breeding grounds for new paradigms, but also reflect significant shifts in political and social frameworks. This study adopts the concept of the “radical city” as a prism to understand how local events echo global political and sociocultural disturbances. This research takes an innovative approach by integrating mixed-method pedagogies, student-driven (...) inquiries, and diverse case studies, spanning continents from Asia to Latin America, Europe to Africa, and the US to the UK. The aim is to explore the deep-rooted changes in these cities and to promote a decolonized approach to architectural education, moving beyond traditional, Eurocentric narratives. The backbone of this research is the course “Visualizing Radical Urbanism,” offered at the Huckabee College of Architecture, Texas Tech University, in Fall 2022 and Fall 2023. Through this course, students engage in a pedagogical journey involving exploration, research, analysis, and introspection on their selected radical city. Their diverse methodologies and expressive mediums converge in a comprehensive portfolio, showcasing their intellectual growth and culminating in a reflective essay on their urban subject. By focusing on educational research and time investment in this course, the study highlights the importance of sustained, critical engagement with urban environments. This approach not only enriches architectural education but also contributes to the broader discourse on urban activism and decolonization, reinforcing the need for diverse, inclusive, and globally aware architectural pedagogies. (shrink)

Decolonizing aesthetics requires a philosophical reexamination of art and cultural representation to address ethical conflicts and the legacy of colonial biases. This study explores the suppression and marginalization perpetuated by colonial aesthetics, with a focus on gender, race, and cultural diversity. Drawing on postcolonial theories, the research highlights the disparities and systemic exclusions within artistic traditions, advocating for decolonized practices that restore and celebrate suppressed cultural expressions. Case studies such as Indigenous Futurism and exhibitions promoting the art of formerly colonized (...) communities illustrate the practical application of decolonization efforts. Using primary data analyzed through Smart PLS software, the study examines correlations and causal relationships between decolonization initiatives and shifts in aesthetic valuation. The findings reveal both challenges and opportunities in dismantling colonial legacies, emphasizing the role of art education, public workshops, and community engagement in fostering awareness and inclusivity. Artists and institutions play a pivotal role in promoting decolonized aesthetics by addressing historical biases and amplifying marginalized voices. Decolonization emerges as an ongoing ethical and cultural practice aimed at dismantling colonial power structures in art and aesthetics, ensuring a more equitable representation of global artistic traditions. (shrink)

This Special Issue is focused on supporting the transformation of education called for in the decolonizing the curriculum movement by advancing discourse on the diverse philosophical ideas, concepts, and theories that can undergird practical efforts to decolonize curricula across education sectors. The special issue brings together voices from a range of backgrounds, who draw from a variety of theoretical positions within and beyond philosophies of education. The authors offer diverse forms of scholarly contributions, including philosophical articles, practice-focused (...) reflections, and a reflection on ‘education’ in the public sphere. In this introduction, we consider the relevance of educational-philosophical thinking to the pressing issue of decolonizing the curriculum. The volume is divided into two parts, with the first covering issues of university and postcompulsory education, and the second discussing issues related to schools. We discuss three interconnected themes that permeate both sections: (i) whose knowledge and whose narratives are embodied in curricula? (ii) who is the curriculum for? Who is the learner? What does it mean to be human? (iii) what implications does decolonizing the curriculum have for pedagogy? With these themes, we indicate some of the ways that the articles contribute to a critical extension of the meaning of education itself. (shrink)

In 2015 students in South Africa mobilized to decolonize universities and to struggle for free higher education. This article discusses these developments in the context of contemporary theories of remembrance, repression and denial and current debates around decolonization and “talking race” in post-apartheid South Africa. The current South African student movement challenge apartheid legacies and white colonial culture, contending that campuses are still dominated by racist symbolic and economic orders. They argue, “As we learn we need to unlearn (...) and develop new epistemologies.” This article analyses this process as it unfolds and looks at the unfolding intergenerational tensions and discusses how a lack of affirmative labor of remembrance on the side of the white South African population complicates notions of decolonization in relation to a gendered black nationalism. A point of conceptual reference is the 1968 student protest movement in West Germany, which forcefully broke the silence surrounding fascist continuities within the newly democratized institutions that was “unable to mourn” and remember. (shrink)

In an era where decolonizing architectural pedagogy is imperative, cities stand as the forefront of radical thought, acting as crucibles for ideological, activist, and spatial dynamics. These urban landscapes are not just breeding grounds for new paradigms, but also reflect significant shifts in political and social frameworks. This study adopts the concept of the “radical city” as a prism to understand how local events echo global political and sociocultural disturbances. This research takes an innovative approach by integrating mixed-method pedagogies, student-driven (...) inquiries, and diverse case studies, spanning continents from Asia to Latin America, Europe to Africa, and the US to the UK. The aim is to explore the deep-rooted changes in these cities and to promote a decolonized approach to architectural education, moving beyond traditional, Eurocentric narratives. The backbone of this research is the course “Visualizing Radical Urbanism,” offered at the Huckabee College of Architecture, Texas Tech University, in Fall 2022 and Fall 2023. Through this course, students engage in a pedagogical journey involving exploration, research, analysis, and introspection on their selected radical city. Their diverse methodologies and expressive mediums converge in a comprehensive portfolio, showcasing their intellectual growth and culminating in a reflective essay on their urban subject. By focusing on educational research and time investment in this course, the study highlights the importance of sustained, critical engagement with urban environments. This approach not only enriches architectural education but also contributes to the broader discourse on urban activism and decolonization, reinforcing the need for diverse, inclusive, and globally aware architectural pedagogies. (shrink)

This study resumes the discussion undertaken by Ulpiano Bezerra de Menezes, historian, archaeologist and museologist at the University of São Paulo, the first to “decolonize the history of Art in the Americas”. At the same time, this resumption is in charge of paying homage to this researcher who found the mistakes and gaps left by European scholars who were at the service of Eurocentric colonialism and its Eurocentric culture. However, the central objective of this text is to contribute to this (...) process of decolonization, expanding the discussion that began in the 1980s. To this end, here, the chapter that opens the work História geral da arte no Brasil, edited by Walter Zanini, whose title is Art in the pre-colonial period, and which completes decades. (shrink)

Underscoring recurrent calls for the decolonization of university curricula in South Africa are underexplored presumptions that by only disrupting theoretical content, universities might release themselves from a colonialist grasp, that continues to dominate and distort higher education discourse. While it might be the case that certain theories hold enormous authoritative, ‘truthful’ sway, as propagated through Western interpretations and norms, there are inherent problems in exclusively approaching the decolonization project as a content-based hurdle, removed from the subjectivities of (...) students’ social, lived, and learning realities. The argument advanced in this article is that until the epistemic harm of colonialism and apartheid are afforded careful recognition and attention—as in focusing on the lived experiences, realities, and stories of individuals—the hard work of delegitimizing coloniality, and its implicit structures of hegemonies and binaries cannot unfold. In addressing these harms, I commence by describing some of the contexts of epistemic harm, promulgated through colonialism and apartheid. This is followed by a consideration of decolonization, both as theory and practice-within-context. Here, I also foreground the #Rhodesmustfall campaign, as a particular moment of painful clarity about why decolonization, as well as transformation, has faltered in higher education in South Africa. In the second half, I focus on the necessity of prioritizing storytelling as a deep manifestation of decolonization. Stories, I maintain, provide access into unknown lives, and can subvert the invisible, normative framings, which dictate how we live in this world. As a manifestation of decolonization, students’ stories hold profound implications for the recognition and affirmation of pluralist identities, histories, knowledge, values, and world-views. (shrink)

While music education practice has moved towards greater diversity, the philosophy of music education remains rather Western-centric, with limited scholars drawing on philosophical resources beyond the West. This is problematic, as a truly inclusive approach to music education ought to embrace multiple philosophical voices. In this paper, we examine a quartet of approaches (that is, world philosophy, multiculturalism, internationalization, and decolonization) that scholars in academic philosophy have used to tackle the lack of philosophical diversity and argue (...) that they have limited applicability to music education. We then forward what we term a “multi-philosophical” approach to music education, one that takes into consideration diverse philosophical sources regardless of their political, cultural, national, racial, gender, or any other divisional association. Through this approach, music education philosophy moves towards “boundarylessness” while maintaining, evolving, and affirming individual identities, with philosophia advancing from a “love of wisdom” to a “love of all wisdoms.”. (shrink)

In recent years there have been increasing calls to ‘decolonize’ the curriculum across different levels of education. This has been met with significant opposition at both the school and university levels. For many, there is a lack of clarity concerning why students, particularly in school, should study a decolonized curriculum. I reflect on the notion of an ‘epistemic urgency’ to decolonize the secondary school curriculum in England, and I focus particularly on History and Religious Education (RE) as examples. (...) Using theories of epistemic injustice, and my own experiences in teaching, I build the case for this ‘urgency’ from two arguments: one from justice and one from purpose. On justice, I argue that current curricula create negative epistemic consequences that we might consider to be unjust. On purpose, I argue that some curricula also fail to meet the purposes that they are intended to meet, thereby creating further negative epistemic consequences. On both arguments, I hope to show that the negative epistemic consequences create an ‘urgency’ to decolonize curricula, which I hope encourages educators in England and beyond to begin considering whether decolonizing their curricula will lead to better outcomes for their learners. (shrink)

Decolonizing University Teaching and Learning brings together an interdisciplinary selection of scholars committed to decolonizing higher education within the UK context. Engaging with a rapidly ex...

Despite the fact that there is now a general public agreement in Ukraine regarding the need to oppose the “russian world”, there are quite diverse and sometimes contradictory proposals among Ukrainian citizens regarding the ways to implement such an opposition. In state policy, the main line of implementing such countermeasures is gradually beginning to emerge, however, it is necessary to logically and organizationally substantiate the main stages of its implementation. The essence of opposition to the “russian world” lies in the (...) consistent implementation of decolonization in Ukraine, since it was russia that for centuries carried out the largest and for a long time quite successful project of colonization of Ukraine. The purpose of the article is to clarify the post-colonial situation for Ukraine, and, accordingly, the tasks of decolonization for it as a key direction of counteraction to the “russian world” in Ukraine. The degree of colonization of Ukraine is analyzed on the basis of a comparative analysis with other known histories of colonization in the world. Thanks to this, the degree of applicability of postcolonial studies and the theory of decolonization to modern Ukraine has been clarified. Ukraine repeats many classic features of a post-colonial country, but has every chance to make a significant new contribution to the theory of decolonization – thanks to its success in confronting the russian empire, which is now the russian federation, in its expansionist militarist foreign policy. Decolonization in Ukraine is carried out in three stages, during each of which the necessary institutional changes are successively implemented, each of which makes it impossible to return to the previous stage. Thus, the mirror opposition to russian colonization, the adoption of the best world experience of decolonization, and finally, the development of a self-sufficient Ukrainian world are three stages of successful decolonization in Ukraine, which can become a model for other former colonies. (shrink)

There is a common tradition in European education going back to the Middle Ages which long played a part in providing the curriculum of schools which catered both for the wealthy and for able sons of less well-to-do families. Originally published in 1974, this volume examines the relationship between education and society in the different countries of Europe from which differences in tradition and practice emerge. The countries discussed include: France, Germany, the former Soviet Union, Poland and Sweden.

In this article I make a case for differentiating the process of decolonization in education from the process of dismantling the values of the empire and their continuing, subliminal role in our thought and practice (the gaze of the empire). I argue that ignoring the empire within (particularly the word ‘empire’ itself) is what sustains the colonial gaze and what constitutes decolonization’s greatest obstacle. I employ a poststructuralist, Foucauldian framework, which helps me explore notions of power and (...) knowledge through language and the gaze. To illuminate discussions, I make use of some of the historical context necessary to understand the spirit and the tragedy of empire, with its language as principal instrument, as well as some of the literary aspects (Magical Realism and poetry) that have been used to gaze at the colonized and redeem the conqueror. (shrink)

How does one decolonize and reclaim the meanings of research and researcher, particularly in the context of Western research? Indigenous communities have long experienced oppression by Western researchers. Is it possible to build a collaborative research knowledge that is culturally appropriate, respectful, honoring, and careful of the Indigenous community? What are the challenges in Western research, researchers, and Western university methodology research training? How have ‘studies’ – critical anti-racist theory and practice, cross-cultural research methodology, critical perspectives on environmental justice, and (...) land-based education – been incorporated into the university to disallow dissent? What can be done against this disallowance? According to Eve Tuck and K Wayne Yang’s suggestion, this article did not use the concept of decolonization as a substitute for ‘human rights’ or ‘social justice’, but as a demand of an Indigenous framework and a centering of Indigenous land, Indigenous sovereign... (shrink)

Calls to decolonize education systems cannot be removed from broader social struggles. Scholars have engaged in theoretical discussions on what decolonization entails, emphasizing the need for transforming thoughts, beliefs, and practices. However, the lack of sustained engagement and widespread resistance to decolonizing the curriculum remain evident, underscoring the urgency to envision new futures and explore relationalities between educators and students.In this article, we delve into the evolving terminologies surrounding decolonization, anticolonization, and Indigenization, emphasizing their pivotal roles in (...) the broader project of educational decolonization. We argue that a reassertion of Indigenous resistance and futurity in higher education forms the cornerstone of this transformative process. Through an examination and understanding of these terminologies, we aim to contribute to the ongoing dialogue surrounding educational decolonization and envision inclusive, equitable, and anticolonial learning environments that centre on Indigenous knowledge and perspectives. (shrink)

In this paper, I explain Black feminist identity politics as a practice that is ‘on the way’ to settler decolonization in a US context for the fact that it makes demands that we attend to our “originating” stories and, in doing so, 1) generate potential for difficult coalitions for decolonization in settler colonial USA and 2) promoting a range of refusals (Simpson 2014) that aid in resisting the completion of settler colonialism in North America, which is still an (...) uncompleted project. Ultimately, I claim Black feminist identity politics, properly understood, is a practice that aids in retaining the possibility of decolonization in a settler colonial state by resisting the historical unknowing that facilitates settler futurity. It is not itself settler decolonization, but rather it is “on the way” to such decolonization as it keeps open the need for decolonial futurity. (shrink)

The work of Hardt and Negri offers the field of education important theoretical resources for reconceptualizing subjectivity as a site of politics. Yet recent shifts on the Left toward more articulated mobilizations, along with the emergence of new decolonizing movements that interrogate the undifferentiated character of the common, partly affirm long-standing critiques of Hardt and Negri’s theses. Rather than rejecting their arguments, we should rethink their central assertions—from the starting point of decolonial theory—in a way that responds to these (...) concerns. We argue that the notion of constituent power grounding their theorization of politics be rethought in dialogue with the ethico-political concept of obediential power ; that the “monstrous” subjectivity they propose as the mode of exodus from given forms of biopolitical production take direction from Wynter’s new Human Project; and that the insurrectionary figure of the multitude be reconsidered alongside the variegated figure of insurgent cosmopolitanism. This rethinking restores to Hardt and Negri’s project a more contextualized and less universalistic theory of politics, and establishes a foundation for a critical pedagogy that, beginning from an accountability to student agency, engages a form of insurgent leadership that responds to the centrality in capitalist education of the historical processes of colonial partition. (shrink)

Assata Zerai reflects on three decades of scholarship and examines ways in which scholars and professors have begun to move their disciplines from a focus on traditional canons of the modernist era to embrace decolonial sensibilities in research, teaching, and institutional transformation, bringing about change within higher education.

This timely volume conceptualises and applies the philosophical notions of wonder, wander, and whisper, serving as evaluative paradigms for objective assessment of quality doctoral research work and supervision in South African higher education. Written by one of the foremost academics in the field, the book combines the normative philosophical, educational and moral notions of wonder, wander, and whisper with academic life and studies, focusing on doctoral work and supervision not just as cognitive or scientific processes, but also as existential, (...) ethical, and political shaping of the self. By reflecting on three decades of doctoral supervision, the author gives an account of how his students have been initiated into moral discourses of democratic citizenship education and the intellectual adventures they have embarked upon through scholarly texts. The book also presents itself as a decolonial venture that repositions and resituates doctoral education in resistance to the hegemony of colonisation, inhumanity, inequality, unfreedom and injustice in Southern Africa. Ultimately arguing for the relevance of wonder, wander, and whisper in academic culture, the book will appeal to scholars, researchers, and postgraduates in the fields of higher education, philosophy of education, and sociology of education as well as African Education and doctoral studies more broadly. (shrink)

In this article, Stephanie Daza draws on Gayatri Spivak's theorizing to help make visible how education is shaped by an elusive conceptual apparatus of neoliberal scientism. She begins with an example of high-stakes learning and global competition as commonsensical policy practice at an elementary school. Then Daza develops an analysis that shows the possibilities of a Spivakian theoretical approach as an interpretive practice for education, and teacher education specifically.

In this co-authored reflection by seven graduate students and one instructor, we revisit the “Apocalyptic Feminisms” graduate class taught in Fall 2020, at the height of the pandemic, in which students were asked to engage with interdisciplinary writing on the Anthropocene and to hone their own feminist praxes through going on and documenting their walks. We reflect on the “Walk and Movement Reading Instagram Engagements” assignment, exploring what walking can offer to deepen theoretical, methodological, and praxis-based approaches to environmental and (...) place-based learning. We do this by writing from a cascading voice approach, where each reflection stands on its own and together builds into a whole greater than its parts. Following on an introduction to the course and assignment, we begin with a conceptual outlining of the meanings of place, decolonization, and academic community. Next, each of the graduate student collaborators responds to the following prompt, “How did the walking project on IG [Instagram] influence how you thought about questions of place, decolonization, and classroom community during a pandemic?” Each co-author develops a robust engagement with this question drawing on their own pandemic Fall 2020 semester, their photographs from the course, and the insights and practices they developed in conversation with each other throughout the span of the semester. Together, this reflection offers thoughts on the feminist and place-based utilities of walking pedagogy as well as, through collaboration, challenges the very way in which academic scholarship is done at the site of the late capitalist academy and its topos of success, competition, and meritocracy. (shrink)

ABSTRACT Regarding an already consolidated tradition in discourse studies in Latin America, with featured importance in graduate programs in the field of Linguistics and a busy calendar of annual events in the field, it is possible to say that there is considerable amount of imported knowledge being applied and very little creativity in local theoretical or methodological production. Discourse studies are generally divided into two main schools of thought: French discourse analysis and English discourse analysis. The denomination that represents these (...) lines of discourse sheds light on the colonized nature of the field. This colonization of discourse knowledge, in more immediate terms, indicates considerable effort applied to theories viewed as universally valid and scarcely modified for the situated context, but it also shows the implications of being a discourse analyst in a subordinate space within the academic field – a place where we, Latin American discourse researchers, occupy compared to our colleagues in the global North – and about contemplating theoretical alternatives. The decolonizing effort of this field should thus be directed to three converging paths: decolonizing knowledge, in the sense of criticizing theories and methods while understanding that there is no universal knowledge; decolonizing the power of the creative act of overcoming this universalizing knowledge, which means accepting the force of local methodological and theoretical production, especially by constantly questioning disciplinary separation and its impositions; and decolonizing the being, making strategic use of this paradoxical space, which contains the possibilities of knowledge communion, also including common knowledge. All this should have an impact on graduate-level education in discursive studies, in a virtuous cycle between consciousness, criticism and creativity. (shrink)

One of the key ethical and political issues in South Africa today is the decolonization of education. In 2015, a movement called Rhodes Must Fall was born in South Africa precisely with the purpose of engaging in activism to promote this decolonization. The Rhodes Must Fall movement to further this purpose engaged in some violent protests. The objective of this article is to assess whether South Africans are justified to believe that these protests can or cannot be (...) morally justified from the perspective of Ubuntu. To explore this question, I assess the morality of the actions using a consequentialist interpretation of African values. I contend that the symbolic violent protests of the Rhodes Must Fall movement were morally justified, whereas its indiscriminate violent protests were not. Hence, I do not myself mean to defend the position they are morally justified; instead, I wish to show that it is a moral implication of African values. (shrink)

In this article Binaya Subedi explores the multiple ways the idea of “global” is theorized within the school curriculum and suggests the utility of approaching the idea of global perspectives through decolonizing frameworks. In particular, she explores the deficit, accommodation, and decolonization approaches as offering three ways that the notion of global has been or can be infused within the school curriculum. Subedi traces the politics each of these approaches may advocate and the kinds of knowledge that may be (...) included or silenced when proposing the utility of learning about global formations. The article proposes that scholars utilize decolonizing lenses to scrutinize how the idea of global perspectives has been articulated within writings on globalizing and internationalizing the curriculum. (shrink)

ABSTRACT This paper is a reflective piece on the thought processes individuals and teams have when engaging in decoloniality work in Teacher Training/Education. We argue that until the self is decolonized, the process of decolonialization becomes rhetoric. We also question how much we can decolonize whilst working in the academy whose very culture, symbols and practices are borne out of colonialism and the period of enlightenment; whose very raison d’être is to elevate some knowledge over others and to claim (...) cultural and academic superiority. The current political landscape in England approaches anti-racism as a political ideology that must be avoided in schools and education and this ideological battlefield is evident in teacher education. We aim to recognize the tensions and resistance to decolonialize, which demonstrates the messy and contingent process of moving between shifting positions and subjectivities. It confronts the challenge of the teacher–practitioner who must balance their own moral and philosophical grounding whilst attending the political imperatives of the work. This can take the form of according with the policies and procedures of the institutions in which they are situated which can often be balkanizing and debilitating. (shrink)