Relevant bibliographies by topics / Decolonial learning

Academic literature on the topic 'Decolonial learning'

Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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Journal articles on the topic "Decolonial learning"

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Cruz, Cristiano Codeiro. "Decolonizing Philosophy of Technology: Learning from Bottom-Up and Top-Down Approaches to Decolonial Technical Design." Philosophy & Technology 34, no. 4 (November 10, 2021): 1847–81. http://dx.doi.org/10.1007/s13347-021-00489-w.

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AbstractThe decolonial theory understands that Western Modernity keeps imposing itself through a triple mutually reinforcing and shaping imprisonment: coloniality of power, coloniality of knowledge, and coloniality of being. Technical design has an essential role in either maintaining or overcoming coloniality. In this article, two main approaches to decolonizing the technical design are presented. First is Yuk Hui’s and Ahmed Ansari’s proposals that, revisiting or recovering the different histories and philosophies of technology produced by humankind, intend to decolonize the minds of philosophers and engineers/architects/designers as a pre-condition for such decolonial designs to take place. I call them top-down approaches. Second is some technical design initiatives that, being developed alongside marginalized/subalternate people, intend to co-construct decolonial sociotechnical solutions through a committed, decolonizing, and careful dialog of knowledge. I call them bottom-up approaches. Once that is done, the article’s second half derives ontological, epistemological, and political consequences from the conjugation of top-down and bottom-up approaches. Such consequences challenge some established or not yet entirely overcome understandings in the philosophy of technology (PT) and, in so doing, are meant to represent some steps in PT’s decolonization. Even though both top-down and bottom-up approaches are considered, the article’s main contributions are associated with (bottom-up) decolonial technical design practices, whose methodologies and outcomes are important study cases for PT and whose practitioners (i.e., decolonial designers) can be taken as inspiring examples for philosophers who want to decolonize/enlarge PT or make it decolonial (that is, a way of fostering decoloniality).
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Paramaditha, Intan. "Radicalising ‘Learning From Other Resisters’ in Decolonial Feminism." Feminist Review 131, no. 1 (July 2022): 33–49. http://dx.doi.org/10.1177/01417789221102509.

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The rhetoric of decolonising feminism has been increasingly connected to reformism rather than a radical intervention. Problematising the idea of finality in the calls to decolonise, I suggest that decolonial feminism should be understood as an experiment, a risky, unfinished project rather than a fixed location, and I argue that it should be based on a more radicalised notion of what María Lugones calls ‘learning from other resisters’. I draw on my experience working with feminists across the vast and diverse Indonesian nusantara (archipelago) and reflect on Lugones’s concept of ‘other resisters’ in her essay ‘Toward a decolonial feminism’. Learning from feminists from places such as Nusa Tenggara and West Papua who challenge the singular imagination of the Global South, I advocate shifting the debate away from Euro-American academia as the locus of knowledge production by centring other resisters on the path towards decolonial feminism. I propose three aspects in learning from other resisters: actively engaging in the process of creating feminist linkages, acknowledging borders and friction within the Global South and interrogating the notion of resistance.
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Zhang, Helen. "Self-Representation and Decolonial Learning in Library Makerspaces." Pathfinder: A Canadian Journal for Information Science Students and Early Career Professionals 2, no. 2 (May 4, 2021): 53–69. http://dx.doi.org/10.29173/pathfinder33.

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This paper explores how Indigenous digital storytelling can be used as a mode for self-representation and decolonial learning in library makerspaces. Digital storytelling involves expressing your lived experiences and stories through a dynamic combination of textual and digital literacies. Implementing Indigenous digital storytelling programs allows library makerspaces to show the value of technology, digital and visual literacy, Indigenous Storytelling, and Ways of Knowing by letting Indigenous Peoples represent themselves and their lived experiences. This paper lays the groundwork on how library makerspaces can incorporate Indigenous approaches to digital storytelling. I argue that creating and implementing Indigenous-centered digital storytelling programs helps decolonize makerspace programming. Using integrative literature review methods, I will qualitatively identify the values of Indigenous Storytelling and digital storytelling to see how they interconnect. I examine how Indigenous Peoples have used digital storytelling and what libraries have done to support digital storytelling and Indigenous Storytelling to explore how these practices can be better adopted by library makerspaces.
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Nadarajah, Yaso, Glenda Mejía, Supriya Pattanayak, Srinivas Gomango, D. N. Rao, and Mayura Ashok. "Toward Decolonizing Development Education: Study Tours as Embodied, Reflexive, and Mud-up." Journal of Developing Societies 38, no. 1 (December 25, 2021): 81–102. http://dx.doi.org/10.1177/0169796x211065345.

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The relevance of development studies has come under intense scrutiny with increasing calls for development education to decolonize its materials, pedagogies, and discursive practices. This article draws on a short-term study tour to India, where co-building a mud house with a tribal community and local university became a creative, intercultural site, encouraging reflexivity and learning through embodied insights. Such learnings “from” and “with” knowledges negated by Western modernity involve in essence decolonial pedagogies, enabling students to critically examine their own preconceived ideas of development, while building skills to meaningfully navigate the contested contemporary field. Study tours, we argue, have immense potential toward decolonizing development education.
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Fleuri, Reinaldo Matias, and Lilian Jurkevicz Fleuri. "Learning from Brazilian Indigenous Peoples: Towards a Decolonial Education." Australian Journal of Indigenous Education 47, no. 1 (December 7, 2017): 8–18. http://dx.doi.org/10.1017/jie.2017.28.

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This study argues that western societies have to learn from the cosmological vision of first peoples. In the Brazilian context, despite the genocide of these peoples, there still remains a rich variety of cultures, keeping their traditions and lifestyles based on the concept of buen vivir, in Spanish, or Tekó Porã as the Guarani people say. From a decolonial intercultural approach, we can learn a sustainable way of life from indigenous peoples, and create relevant policies and educational frameworks. Principles of buen vivir such as cooperation and reciprocity are incorporated by Paulo Freire in his dialogic pedagogy. Freire has incorporated these principles due to his engagement with social and communitarian movements. For this reason, his pedagogical proposal is not limited to school contexts only; it is rather linked to community and social praxis. This political transformation of educational praxis involves changes in the modern-colonial matrix of power and knowledge. Deconstructing racism and the myth of universality is necessary for recognizing epistemic rationalities developed by indigenous communities, in order for us to establish with them critical dialogue and mutually enriching interaction. In this sense, the newly introduced term neologism ‘conversity’ indicates intercultural dialogue resulting from the recognition of indigenous peoples and social movements as producers of legitimate knowledge and autonomous organisation.
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Kayira, Jean, Sara Lobdell, Nicolette Gagnon, Jennie Healy, Sal Hertz, Emma McHone, and Emily Schuttenberg. "Responsibilities to Decolonize Environmental Education: A Co-Learning Journey for Graduate Students and Instructors." Societies 12, no. 4 (June 22, 2022): 96. http://dx.doi.org/10.3390/soc12040096.

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We share our collective stories as instructors and graduate students with an interest in decolonial education on how we learned together in a course on Indigenous knowledge systems (IKS). The course occurred in the environmental studies department at a predominantly White graduate school in the Connecticut river basin in the area now known as the USA. The topic of IKS is steadily gaining interest in the environmental education (EE) field, as evidenced by an increase (albeit small) in the number of publications in peer-reviewed journals. At the same time, decolonial educators are looking for ways to teach IKS in an ethical and respectful manner. Our goal for this paper was to share how we grappled with questions around ethics and cultural appropriation. For instance, as decolonial educators who are not Indigenous to communities where we work and reside, can we facilitate lessons on IKS? If so, how can we do it in a manner that honors IKS and knowledge holders, is ethical, respectful and not appropriating? We learned that applying decolonization factors was crucial. Specifically, our work revealed four key decolonization factors: centering programs in Indigenous philosophies of education, privileging Indigenous voices and engaging Elders as experts, promoting Etuptmumk/two-eyed seeing, and employing Indigenous ways of teaching and learning. This paper makes contributions to the environmental education field, particularly decolonial educators who are seeking respectful and ethical ways to engage with Indigenous knowledge systems.
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Nyoni, Jabulani. "Decolonial Multicultural Education in Post-Apartheid South Africa." International Journal for Innovation Education and Research 1, no. 3 (November 30, 2013): 83–92. http://dx.doi.org/10.31686/ijier.vol1.iss3.118.

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This article explores decolonial epistemic priorities in Open and distance learning (ODL) multicultural teacher education and training praxis, raises questions about the andragogical approach, and challenges the primary educational goal for students, opining that multicultural teacher education and training has become fixated on a simplistic decoloniality of Western knowledges and practices. Using the internet based asynchronous OBB system; I adopted a qualitative discursive analysis to identify linguistic conventions within the academic discourse message board community of practice as regards the dominate views and values that can be embedded in curriculum craft in post-colonial states. I put forward a case to prioritise the development of learning dispositions in multicultural students that encourage openness to further inquiry and productive ways of thinking in and through complex and contested knowledge terrains with the hope of engendering the concept pluriversality. I argue that this andragogical approach adds a critical dimension to the decolonial task in imbedding first nation’s indigenous knowledges, views and/or perspectives rather than mimicking fixated Western priorities.
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Scott, Callum, and Yolandi Coetser. "Decolonisation and Rehumanising through Reclaiming the Humanities in ODEL." African Journal of Inter/Multidisciplinary Studies 3, no. 1 (2021): 178–96. http://dx.doi.org/10.51415/ajims.v3i1.928.

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Due to an oft held presupposition by academic administrators that the humanities lack utility, it is common for humanities scholars to be fearful of the demise of our disciplines in institutions of higher learning. In a number of western institutions, humanities departments have been closed based upon this logic. Locating the discussion within the South African academy and based particularly upon the pedagogical experience of the University of South Africa, the authors note an emerging juxtaposition to the western utilitarian approach toward humanities. The decolonial turn is gaining traction in neo colonies and offers an approach away from western positivist-inspired reductivism. Therefore, from within the decolonial milieu, a recovery of the importance of researching and teaching themes of the human can arise when the conception of the person is integrally restored. We argue that when dominant knowledge systems are dislodged, space is created for epistemic plurality by which epistemic re-centring occurs. Doing philosophy in the decolonial environment affords the privilege of reclaiming humanity in the face of its neo colonial mutilation. This is even more so, when philosophy is taught through the dispersed mode of open, distance, and e-learning (ODeL), an andragogy that encourages recentring and decolonisation in both the theory and praxis of teaching and learning.
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Andrews, Grant, Maria Prozesky, and Ilse Fouché. "The Multiliteracies Learning Environment as Decolonial Nexus: Designing for Decolonial Teaching in a Literacies Course at a South African University." Scrutiny2 25, no. 1 (January 2, 2020): 64–85. http://dx.doi.org/10.1080/18125441.2020.1800806.

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French, Kristen B., Amy Sanchez, and Eddy Ullom. "Composting Settler Colonial Distortions: Cultivating Critical Land-Based Family History." Genealogy 4, no. 3 (August 3, 2020): 84. http://dx.doi.org/10.3390/genealogy4030084.

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A collective of three intergenerational and intersectional educators engage in anti-colonial and/or decolonial processes of composting colonial distortions through Land-based conceptualizations of Critical Family History. Engaging in spiral discourse through Critical Personal Narratives, the authors theorize critical family history, Land-based learning, and Indigenous decolonial and anti-settler colonial frameworks. Using a process of unsettling reflexivity to analyze and interrupt settler colonial logics, the authors share their storied journeys, lessons learned and limitations for the cultivation of Critical Land-based Family History.
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Dissertations / Theses on the topic "Decolonial learning"

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Dell'Omodarme, Marco Renzo. "Pour une épistémologie des savoirs situés : de l'épistémologie génétique de Jean Piaget aux savoirs critiques." Thesis, Paris 1, 2014. http://www.theses.fr/2014PA010553/document.

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Jean Piaget s'appliqua au développement d'une épistémologie génétique qui prit la forme d'une psychologie dont l'objectif était de saisir les structures cognitives des sujets dans leurs différents stades de constitution. Concentrant ses recherches sur le développement des structures cognitives chez l'enfant il montre qu'elles s’organisent par la relation que l'enfant entretient avec la communauté épistémique dans laquelle il évolue. Cela implique que les normes qui régulent cette communauté se trouvent dans les procédures de formation des connaissances. Nous avons analysé les comptes rendus des expériences de Piaqet, leurs modalités d’exécution et de restitution en partant du présupposé qu' en tant que pratique sociale la recherche scientifique n'échappe pas aux relations qui organisent l'espace social. L’anthropologie cognitive, l'ethnographie de l’apprentissage et la théorie de la cognition distribuée ont fourni des modèles de compréhension des dynamiques socio-cognitives qui permettent de rendre compte du contexte épistémique de l'épistémologie génétique. A l’aune de cette lecture, les savoirs situés issus des épistémologies féministes et décoloniales apparaissent comme une forme paroxysmique du modèle piagétien. Cette recherche montre que l'épistémologie génétique est porteuse dune réflexion implicite sur la distribution sociale des connaissances qui a nourri les épistémologies critiques. Elle soutient que la co-formation des structures et des communautés épistémiques, loin de constituer une limite au projet de connaissance humaine dessine simplement le contexte de son émergence en tant qu'expérience psychique
Jean Piaget sought to produce a genetic epistemology, that is a psychology that allowed for a qrasp of subjects' cognitive structures at different stages of their devetopment. As such his work provides a new understanding of structuralism, one grounded not in language but in action. Focused on the emergence of cognitive structures in children, his researcn shows how these structures are organized by the retationship the child entertains with the epistemic community in which he or she grows This implies that the rutes and standards that regulate this community are inseparable from processes though which knowledqe comes into beilng.This thesis proposes an analvsis of Piaqet's experiments, their protocols and accounts, that proceeds from the assumption that as a social practice scientific research is not immune to the relationships that organize social space. Cognitive antnropology, the ethnography of learning and theories of distributed cognition provided rnodels for understanding the socio-cognitive dynamics that can account for the epistemic context of genetic epistemolgy. ln this light, situated knowledges denvlnq from feminist and decolonial epistemotogies appear as paroxysmal versions of Piaget's model. Indeed, this research shows that genetic epistemology contains an implicit reflection on the social distribution of. and differential access to knowledge which nurtured critical epistemologies. It argues that the co-creation of epistemic structures and communities far frorn beinq a limit to the constitution of human knowledge may be seen as simply circumscribing the context of its emergence as a psychological experience
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Hennessy, Bianca. "The Possibilities of Decolonial Pacific Studies: Learning from an Oceanic Genealogy of Transformative Academic Practice." Phd thesis, 2021. http://hdl.handle.net/1885/250467.

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This thesis is about the academic community of Pacific studies. In it, I ask how scholars in this community seek to enact a decolonial agenda within and beyond universities. My research demonstrates the ways that the Pacific studies community attempts to reveal coloniality and the various marginalisations faced by Pacific Islander communities and scholars, and how they practice academia differently to transform the ways we know, learn and relate. Pacific studies has a genealogy of transformative and activist academic practice which sees it necessary to work with plural epistemologies, ground teaching and research in place, community and indigeneity, transform relationships among students and staff towards rebalanced power dynamics and inclusivity, and resist the ways that academia tends to claim authoritative mastery of knowledge about people in the Pacific. I explore strategies used to achieve such visions, discuss the complicated claims of decoloniality that Pacific studies can make, and caution regarding the very real cost of this kind of work on scholars' lives. I establish the Pacific studies canon as a representation of genealogical kinship informed by real human connection, discuss the possibilities of trans-indigenous academic work, and consider the aspects of race and identity that make a politicised and affective academic practice both difficult and necessary. With respect to Pacific studies' decolonial agenda, I demonstrate that the specific experience of indigeneity that is both rooted in Pacific island belonging and also experienced in diaspora, in mobility, and in connection to the ocean or region means that Pacific studies requires particular ways of expressing and enacting politics of sovereignty and colonial resistance. I argue that this is done by Pacific Islander scholars without dampening the political urgency of decolonial claims. In conclusion, I consider the possibilities of Pacific studies: what can be achieved by a community bound by kinship and underpinned by a decolonial political agenda? I argue that Pacific studies offers tools for people working across critical humanities to reckon with and dismantle coloniality, opening up space for us to rethink the purpose, methods and impacts of academic work. Against neocolonial managerialism in the Pacific and looming climatic catastrophe, I argue that Pacific studies is a powerful example of the transformative possibilities of academic work.
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Stasko, Carly. "A Pedagogy of Holistic Media Literacy: Reflections on Culture Jamming as Transformative Learning and Healing." Thesis, 2009. http://hdl.handle.net/1807/18109.

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This qualitative study uses narrative inquiry (Connelly & Clandinin, 1988, 1990, 2001) and self-study to investigate ways to further understand and facilitate the integration of holistic philosophies of education with media literacy pedagogies. As founder and director of the Youth Media Literacy Project and a self-titled Imagitator (one who agitates imagination), I have spent over 10 years teaching media literacy in various high schools, universities, and community centres across North America. This study will focus on my own personal practical knowledge (Connelly & Clandinin, 1982) as a culture jammer, educator and cancer survivor to illustrate my original vision of a ‘holistic media literacy pedagogy’. This research reflects on the emergence and impact of holistic media literacy in my personal and professional life and also draws from relevant interdisciplinary literature to challenge and synthesize current insights and theories of media literacy, holistic education and culture jamming.
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Books on the topic "Decolonial learning"

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Walter, Mignolo, ed. Learning to unlearn: Decolonial reflections from Eurasia and the Americas. Columbus: Ohio State University Press, 2012.

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Mignolo, Walter. Learning to Unlearn: Decolonial Reflections from Eurasia and the Americas. Ohio State University Press, 2022.

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Tyler, Robyn. Translanguaging, Coloniality and Decolonial Cracks: Bilingual Science Learning in South Africa. Channel View Publications, Limited, 2023.

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Tyler, Robyn. Translanguaging, Coloniality and Decolonial Cracks: Bilingual Science Learning in South Africa. Multilingual Matters, 2023.

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Tyler, Robyn. Translanguaging, Coloniality and Decolonial Cracks: Bilingual Science Learning in South Africa. Multilingual Matters, 2023.

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Book chapters on the topic "Decolonial learning"

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Oladimeji, Marilyn. "Using Arts-Based Learning as a Site of Critical Resistance." In Decolonial Pedagogy, 93–109. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-030-01539-8_6.

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Vergès, Françoise. "Decolonial feminist teaching and learning." In Decolonization and Feminisms in Global Teaching and Learning, 91–102. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Teaching with gender: Routledge, 2018. http://dx.doi.org/10.4324/9781351128988-8.

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Ayoub, Mariam. "Colonial Adversity and Decolonial Wisdom: Radical Resurgence with Indigenous Youth." In Lifelong Learning Book Series, 271–85. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-15290-0_26.

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Wright, Stephanie. "Commentary: The Vital Role of Indigenous Revitalization and Connectedness in Decolonial Healing." In Lifelong Learning Book Series, 287–89. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-15290-0_27.

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Moghtader, Bruce, Maria Carbonetti, and Adriana Briseño-Garzón. "Decolonial Ethics and the Scholarship of Teaching and Learning." In Ethics and the Scholarship of Teaching and Learning, 163–78. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-11810-4_11.

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Dei, George J. Sefa. "Learning from the Experiences of Being a Black Body in the Western Academy: Countering Hegemonic Thoughts." In Reframing Blackness and Black Solidarities through Anti-colonial and Decolonial Prisms, 177–203. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-53079-6_8.

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Auerbach, Jess. "What a new university in Africa is doing to decolonize social sciences." In Decolonization and Feminisms in Global Teaching and Learning, 107–10. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Teaching with gender: Routledge, 2018. http://dx.doi.org/10.4324/9781351128988-10.

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Field, Miranda. "Decolonizing Healing Through Indigenous Ways of Knowing." In Palgrave Studies in Education and the Environment, 121–34. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79622-8_8.

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AbstractThe field of psychology is embarking on a process to interrupt the historical, colonial cycle of harm and beginning to work with and alongside Indigenous communities to understand the healing journey. From an Indigenous lens, healing incorporates more than the physical recovery; physical, emotional, mental, and spiritual healing exists through learning, which occurs along the healing journey. This healing journey has no definite beginning or end, and as we begin to move away from pathologizing healing to a strength-based healing process, the focus shifts to relationships—relationships with self, community, more-than-human, and the land. This chapter proposes that to decolonize Western healing processes, as a field, we must acknowledge the coexistence of learning during the healing journey. Building healing capacity through learning elucidates the understanding of the past, the needs of the present, and lays foundations for the future to work towards restoring integrity and prompting balanced care.
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Prah, Kwesi Kwaa. "1 Language and Decolonization in Institutions of Higher Learning in Africa." In Decolonial Voices, Language and Race, 13–23. Multilingual Matters, 2022. http://dx.doi.org/10.21832/9781800413498-004.

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Risager, Karen. "1 Intercultural Communicative Competence: Transnational and Decolonial Developments." In Intercultural Learning in Language Education and Beyond, 3–21. Multilingual Matters, 2022. http://dx.doi.org/10.21832/9781800412613-008.

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Conference papers on the topic "Decolonial learning"

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Morreira, Shannon. "Pandemic Pedagogy: Assessing the Online Implementation of a Decolonial Curriculum." In Seventh International Conference on Higher Education Advances. Valencia: Universitat Politècnica de València, 2021. http://dx.doi.org/10.4995/head21.2021.12861.

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The student protests in South Africa (2015–2017) triggered shifts in pedagogical practices, such that by 2020 many South African higher education institutions had begun to make some concrete moves towards more socially just pedagogies within teaching and learning (Quinn, 2019; Jansen, 2019). In March 2020, however, South Africa went into lockdown as a result of Covid-19, and all higher education teaching became remote and non-synchronous. This paper reports on the effects of the move to remote teaching on the implementation of a new decolonial ‘emplaced’ pedagogy at one South African university. The idea of emplacement draws on the careful incorporation of social space as a teaching tool within the social sciences, such that students can situate themselves as reflexive, embodied persons within concrete spaces and communities which carry particular social, economic and political histories. This paper draws on data from course evaluations and student assignments, as well as a description of course design, to argue that many of the benefits of careful emplacement in historical and contemporary context can happen even where students are never in the same physical spaces as one another or their lecturers. This relies, however, on students’ having access to both the necessary technology and to an environment conducive to learning.
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Reports on the topic "Decolonial learning"

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Streva, Juliana. Aquilombar Democracy Fugitive Routes from the End of the World. Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America, June 2021. http://dx.doi.org/10.46877/streva.2021.37.

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This working paper approaches the current global crisis as a potential territoriality for radicalizing concepts and for learning with ongoing fugitive routes. Through nonlinear paths, I aim to examine the contours of the quilombo not only as a slavery-past event but as a continuum of anti-colonial struggle that invokes other forms of re-existence and convivial coexistence in Brazil. In doing that, this research draws attention to an Améfrica Ladina epistemology and a decolonial methodology embodied by living archives and oral histories.
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Millican, Juliet. Civil Society Learning Journey Briefing Note 3: Methods for Supporting or Countering Informal Social Movements. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/k4d.2022.153.

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In 2018 key concerns included shrinking civic space and the impact of this on democracy. Developments between the two periods, particularly the COVID-19 pandemic, the Black Lives Matter and decolonisation movements, have only increased emphasis on commitments made as part of the Grand Bargain to localise and decolonise. This invariably means working more frequently with local partners and civil society organisations in the delivery of international aid to advance Open Society and Human Rights agendas. These three briefing notes summarise key considerations emerging from the ‘Working with Civil Society’ Learning Journey facilitated for the Foreign, Commonwealth and Development Office (FCDO) as part of the Knowledge, Evidence and Learning for Development (K4D) Programme.
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Millican, Juliet. Civil Society Learning Journey Briefing Note 2: Evaluating Efficacy When Funding CSOs Promoting Democracy and Open Societies. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/k4d.2022.152.

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In 2018 key concerns included shrinking civic space and the impact of this on democracy. Developments between the two periods, particularly the COVID-19 pandemic, the Black Lives Matter and decolonisation movements, have only increased emphasis on commitments made as part of the Grand Bargain to localise and decolonise. This invariably means working more frequently with local partners and civil society organisations in the delivery of international aid to advance Open Society and Human Rights agendas. These three briefing notes summarise key considerations emerging from the ‘Working with Civil Society’ Learning Journey facilitated for the Foreign, Commonwealth and Development Office (FCDO) as part of the Knowledge, Evidence and Learning for Development (K4D) Programme.
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Millican, Juliet. Civil Society Learning Journey Briefing Note 1: What are the Strengths and Weaknesses of INGOs Delivering Development Outcomes? Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/k4d.2022.151.

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In 2018 key concerns included shrinking civic space and the impact of this on democracy. Developments between the two periods, particularly the COVID-19 pandemic, the Black Lives Matter and decolonisation movements, have only increased emphasis on commitments made as part of the Grand Bargain to localise and decolonise. This invariably means working more frequently with local partners and civil society organisations in the delivery of international aid to advance Open Society and Human Rights agendas. These three briefing notes summarise key considerations emerging from the ‘Working with Civil Society’ Learning Journey facilitated for the Foreign, Commonwealth and Development Office (FCDO) as part of the Knowledge, Evidence and Learning for Development (K4D) Programme.
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