In this paper, I argue that the notion of ‘reasonableness’ that is, for many, at the heart of the Philosophy for Children approach particularly and education for democratic citizenship more broadly, is constituted within the epistemology of ‘white ignorance’ and operates in such a way that it is unlikely to transgress the boundaries of white ignorance so as to view it from without. Drawing on scholarship in critical legal studies and social epistemology, I highlight how notions of reasonableness often include (...) consensus, ‘racialised common sense’ and the ‘typical’ view. In addition the promotion of particular dispositions on the grounds of ‘reasonableness’ both promotes stability and limits how one may think otherwise. Thus, P4C practices that fail to historicise, examine and challenge prevailing notions of reasonableness establish an epistemically ‘gated’ community of inquiry. (shrink)

This paper offers a critique of ‘powerful knowledge’ – a concept in Education Studies that has been presented as a just basis for school curricula. Powerful knowledge is disciplinary knowledge produced and refined through a process of ‘specialisation’ that usually occurs in universities. Drawing on postcolonial, decolonial and Indigenous studies, we show how powerful knowledge seems to focus on the progressive impulse of modernity while overlooking the ruination of colonial racism. We call on scholars and practitioners working with the powerful (...) knowledge framework to address more fully the hegemonic relations of disciplinary specialisation and its historical connections to colonial-modernity. This, we argue, would enable curriculum knowledge that is ‘powerful’ in its interrogation of racial violence, rather than in its epistemic reproduction of it. (shrink)

Se plantea que los currículos universitarios actuales de filosofía se soportan en estructuras curriculares que conllevarían diversas modalidades de injusticias epistémicas, a saber: el anglo-eurocentrismo, el racismo, el sexismo y el humanismo. Con base en esta premisa, la cual se considera inscrita en la trayectoria histórica de los epistemicidios occidentales, se propone la necesidad de decolonización del currículo universitario de filosofía en las universidades colombianas. Se plantea como un proyecto urgente de acción educativa que, de modo inmediato, contribuiría a contrarrestar (...) las diversas modalidades de injusticias epistémicas y, transitivamente, impulsaría la materialización de lo que aquí se denomina justicia curricular. Esto no solo sería provechoso para mejorar y transformar los currículos de filosofía en el nivel de educación superior y el paulatino enriquecimiento epistemológico de la filosofía, sino que también aportaría a un reconocimiento saludable de la pluridiversidad en la universidad. (shrink)

ABSTRACTThe purpose of this study is to investigate the ways in which religious students manage the dual identities of student and member of faith. If an “identity clash” occurs, how is it managed?...

This special issue has emerged out of the continuing concern for discriminatory tensions situated within the context of race, education, and social mobility. The institutionally racist structures w...

Anti-racist education within the Academy holds the potential to truly reflect the cultural hybridity of our diverse, multi-cultural society through the canons of knowledge that educators celebrate,...

Calls to decolonise the curriculum gain traction across the academe. To a great extent, the movement echoes demands of the decolonisation era itself, a period from which academics draw both impetus and legitimacy. In this article, we examine the movement’s purchase when applied to the teaching of international law. We argue that the movement reinvigorates debates about the origins of international law, centring its violent foundations as well as its Eurocentric episteme. Yet, like many critical approaches toward international law, the (...) movement is smitten with itself and with the regime. As a consequence, the outcome of its activism and critique is predetermined: both must redeem the Eurocentrism of international law and its associated pedagogy. Calls to decolonise the curriculum ultimately validate the epistemological limitations inherent to a stratified, international order, failing to offer a genuine alternative framework or epistemology. (shrink)