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Michael Domínguez 《师资教育杂志》2019,45(1):47-62
ABSTRACTDespite a rich repertoire of inventive and robust practices, and stated commitments to equity, social justice, and diversity, teacher education has continued to struggle to produce educators capable of enacting culturally sustaining pedagogies, and providing historically marginalized youth and communities with meaningful learning opportunities. This paper contends that ontological distance between educators and youth of colour, and the ways Eurocentric epistemologies exist as a colonial ‘zero point’ in teacher education praxis, are a core element of this existential crisis facing teacher educators. Drawing on decolonial theory and epistemologies of the global south, I suggest that teacher education is in need of epistemic innovation; radically revising our approaches to preparing educators by anchoring them in the epistemic and ontological perspectives of the global south, and in so doing, crafting pedagogical imaginaries through which we might disrupt the ways coloniality lives (often invisibly) in, and is reproduced by, our assumptions about best practices, ways of being, and measures of success. Such a decolonial approach to innovation in teacher education holds promise for ensuring our praxis, and the educators we prepare, are positioned to engage with a hyperdiverse world in humanizing ways. 相似文献
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Esther Miedema 《比较教育学》2019,55(2):220-242
ABSTRACTBuilding on postcolonial feminist scholars and critical anthropological work, this paper analyses the frequent deployment of the notion of ‘culture’ by decision-makers, educators, international agency staff and young people in the design, delivery and uptake of sexuality and HIV prevention education in Mozambique. The paper presents qualitative data gathered in Maputo, Mozambique to highlight the essentialising nature of culturalist assumptions underpinning in-school sexuality education. I argue that conceptions of ‘traditional’ and ‘modern’ culture are deployed to explain the epidemic, both of which spectacularise and decontextualise phenomena and practices, and perpetuate the western trope of the Third World Woman. The paper concludes by arguing that a singular emphasis on ‘culture’ – in its various guises – diverts attention from structural causes of young Mozambican women and men’s vulnerability to HIV and AIDS, and crucially, rather than problematise gender relationships, reifies and solidifies these. Thus, while sexuality and HIV prevention education cannot be understood or delivered independently of the cultural context in which it is situated, a more nuanced conception of culture is required – that is, one that is attentive to questions of power and specifically, who is in a position to make meanings ‘stick’. 相似文献
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Toks Oyedemi 《Critical Studies in Education》2020,61(4):399-415
ABSTRACT The colonial nature of South African universities remains a source of debate among students and academics. Decolonization as rethinking academic institutional practices seems less controversial; the specificity of how to decolonize the academia is the core of divergent arguments and contesting ideologies. Consequently, many suggestions and methods for the decolonization of South African universities have been proffered. Although some of these suggestions are pertinent, a critical question about what should South African academe decolonize from needs to be engaged. This requires a critical, theoretical and intellectual discourse of coloniality in order to rethink the academia in South Africa. Drawing from Anibal Quijano’s critical discourse of coloniality of power, this paper (re)visits the nature of coloniality, explores approaches to decolonization and situates these understandings to the academia in postcolonial South Africa. A polycentric approach to decolonization is supported with a goal of decolonization as innovations. 相似文献
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Riyad A. Shahjahan 《教育政策杂志》2013,28(6):694-710
AbstractWhile other scholars have analyzed the way that international organizations (IOs) in higher education policy may contribute to neocolonial domination, this paper illuminates not only on how IOs’ epistemic activities promulgate one-size fit all solutions, but centers the colonial structures of knowledge/power that inform the why (or logic) of these IOs’ epistemic activities and their effects. A decolonial analysis of discursive artifacts and tools such as policy reports, performance indicators, and technical assistance, of the OECD and World Bank, suggests that standardized IO policy processes and practices reproduce global inequities. In collusion with other policy actors, these IOs constitute and perpetuate coloniality in global higher education, through enacting a god-eye point of view, colonial difference, and the geopolitics of knowledge. This article proposes a set of questions that may open the possibility of ‘delinking’ from modern/colonial world systems and pushes us to decolonize our imaginaries of the landscape of global HE. 相似文献
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This historical multi-case study uses the concepts of coloniality of knowledge, critical hybridity, and indigeneity in examining higher education development in Africa through the efforts of Nnamdi Azikiwe of Nigeria and Kwame Nkrumah of Ghana, two educational reformers and former international students in the USA. We develop a framework for examining how transnational interactions between the Global North and the Global South shape higher education development. Implications are presented for the importance of flexible theoretical understandings of transnational higher education interactions as well as higher education practices in international student and scholar exchange and other transnational higher education engagement. 相似文献
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Danilo R. Streck 《International Journal of Lifelong Education》2015,34(1):32-46
The purpose of this paper is to identify the presence of emotions in the constitution of popular education in Latin America, thus contributing to understand popular education as a thinking-feeling practice. It starts from the assumption that emotions are also historical and cultural expressions that mark societies and their understanding of education. In the chronicles of Guaman Poma de Ayala, one can see signs of the resistance to the conquest and of the ambivalence that characterizes coloniality; in Juana Inés de la Cruz, one hears the voice of a woman who breaks the silence; in Paulo Freire, lovingness and indignation are constitutive elements of his liberating pedagogy. In history, some emotions, such as honour, lose their strength or have their meaning changed; others, such as solidarity and insurgency, appear as possibilities of transformation in new times. The study attempts to contribute to the understanding of the complex relation between rationality and emotions in education. 相似文献
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Despite the growing debate about scholarly impact, an analysis of the onto-epistemic grammar underlying impact has remained absent. By taking a different analytical approach to examining impact, we interrogate the concept through the lens of decolonial thought. We offer an empathetic review of the impact scholarship and illuminate the limits of the modern imaginary that circumscribe critiques of impact in the literature, making visible the Eurocentric and provincial horizons of modern reason underlying these critiques and impact in general. Drawing on ?ūnyatā ontological perspective, we seek to articulate from modernity imaginary’s edges and suggest imagining and being otherwise. We argue that the question of scholarly impact is intimately structured by and connected to the modern subject’s desire for ontological security. 相似文献
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Catalina M. de Onís 《Journal of Applied Communication Research》2013,41(5):535-560
In September 2017, Hurricane María rattled Puerto Rico and its Caribbean neighbors. To study this US colony’s post-hurricane crises, long-time histories and present experiences with what I call ‘energy coloniality’ and ‘energy privilege’ must be foregrounded. This approach allows for an understanding of this unnatural disaster as just one of countless systemic colonial and neoliberal entwined cruelties, driven by disaster capitalism. Informed by fieldwork and years of ‘e-advocacy,’ I critique four rhetorical problems that shape everyday and extraordinary emergencies in Puerto Rico. While I focus on this archipelago, hegemonic emergency discourses are widespread and linked to what I term the ‘emergency manager effect.’ This shock doctrine outcome is constituted by neoliberal and colonial governance and discourses, whereby undemocratically appointed overseers manage local places and peoples, who are perceived as anachronistic and incapable of solving problems independently. Delinking from these exploitative strategies and systems requires intervening in the entanglements of energy coloniality, energy privilege, and neoliberalism, as reckless extractivism continues to disproportionately target frontline communities. 相似文献
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While scholars have analyzed global higher education (HE) competition, they have largely failed to address how global spaces of equivalence are tied both to coloniality and to competition. Using the OECD’s International Assessment of Higher Education Learning Outcomes (AHELO) as a case study and drawing on concepts from coloniality including Fanon’s zone of being/non-being and Mignolo’s geopolitics of knowledge, we reveal how coloniality underpins the desire for global spaces of equivalence through: the desire for opportunity and belonging; and the desire for recognition and pride. We illuminate how the nature of global competition is not simply tied to market-based economic or political rationalities, but also operates under psychosocial dimensions interlinked with belonging in the international community. We argue that AHELO represents the mediation and internalization of a HE competition focused on teaching and learning, which reproduces coloniality by valuing characteristics of the enterprising, globally competitive institution. 相似文献
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Steffano Montano 《Religious education (Chicago, Ill.)》2020,115(1):27-33
AbstractThis article begins with a brief autobiographical depiction of my religious education. It then charts the ways in which the inadequacies of that religious education caused me to treat my family's traditional religious expressions with suspicion rather than appreciation, undergirding coloniality as a phenomenon within my religious education. My graduate theological education helped to rectify this phenomenon, revealing important contributions for religious educators as a protection against the erasure of cultural identities. 相似文献
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