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.

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)

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)

Originally published in 1972, this book is concerned with education as part of a larger social history. Chapters include: The roots of Anglican supremacy in English education The Board schools of London The use of ecclesiastical records for the history of education Topographical resources: private and secondary education from the sixteenth to the twentieth century.

Part of the educational system in England has been geared towards the preparation of particular professions, while the identity and status of members of some professions have depended significantly on the general education they have received. Originally published in 1973, this volume explores the interaction between education and the professions. It also looks at the education of the main professions in sixteenth century England and at how twentieth century university teaching is a key profession for the training (...) of new recruits to other professions. (shrink)

Originally published in 1971, this volume examines the relationship between the history and sociology of education. History does not stand in isolation, but has much to draw from and contribute to, other disciplines. The methods and concepts of sociology, in particular, are exerting increasing influence on historical studies, especially the history of education. Since education is considered to be part of the social system, historians and sociologists have come to survey similar fields; yet each discipline appears to (...) have its own aims and methodology. (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)

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)

It is assumed institutions of higher education are a means to upward socioeconomic mobility and in turn a way of addressing poverty that is tied to certain racialized/sexualized bodies. But this is not always the case, and this book 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.

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.

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)

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.

In this theoretical essay, we respond to recent scholarship on decolonizing mathematics that asserts that so-called “Western” mathematics is inherently colonialist – that is, in service of the economic and political control of European or wealthy nations over countries of the Global South. Although generally sympathetic with that literature, we argue against some of its presumptions, in part, by distinguishing “Western” or academic mathematics from its recontextualization for schools. First, we argue that, although colonialist messages and values can be disseminated (...) as part of that recontextualization, it is not clear that academic mathematics is inherently colonialist. Then, we offer a suggestive insight into what it might mean to decolonize school mathematics through a pedagogical approach based on research on native language learning, called the “subordination of teaching to learning.” The approach uses tasks that invite learners to use their indigenous mental powers (or brilliance) through engaging in dialogic interactions with themselves and others about objects and relations among them. To illustrate the subordination of teaching to learning, we present an example of how learners use their learning powers to educate their awareness and build mathematical ideas and reasoning; thereby experiencing the joy of their intellectual efforts. (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)

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.

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)

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 based on outcomes based education (OBE), with its metrics of quantifiable outcomes. The 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 neo-colonialism, as it pertains to the national value principles. We draw on Ndlovu-Gatsheni decolonial epistemic perspective to frame the discussion that were possible to integrate OBE with Botswana’s ethnically inclusive, community-based view of democracy and associated virtues, this would be a worthwhile goal for education and could lead to a particular form of indigenised democracy. Substantive distinctions among the concepts of decolonization, neo-colonialism, 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)

_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)

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)

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)

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)

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)

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)

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 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)

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)

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)

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)

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)

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)

In this paper 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 framework (Foucault, 1980), 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)

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 de-legitimizing 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 have faltered in higher education in South Africa. In the second half, I focus on the necessity of prioritising 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 worldviews. (shrink)