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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Poe, Mya. "Learning to Unlearn the Teaching and Assessment of Academic Writing." Discourse and Writing/Rédactologie 32 (July 4, 2022): 161–90. http://dx.doi.org/10.31468/dwr.977.
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The last two years have raised important questions about how we can make the teaching of academic writing more equitable. In fact, the current moment invites us to “learn to unlearn” ways of teaching academic writing that perpetuate inequity. In this reflective article, I draw on decolonial theory and antiracist theory to unwind the ways coloniality has shaped the way that I have taught scientific writing for two decades. This work begins with a discussion of the idea of learning to unlearn from decolonial theory. I then examine how that perspective can change the way we teach scientific communication—for example, in contextualizing the development of scientific knowledge as a series of epistemological developments and exchanges, rather than from a zero point of Western thought. Spiraling outward from the classroom, I reflect on how scientific writing is part of a larger matrix of institutional structures that unwittingly compound colonial legacies inequities. In the end, if we are to address inequity in the teaching and assessment of academic writing in new ways, then we need to acknowledge and challenge the legacies of coloniality in the teaching and assessment of academic writing.
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Omodan, Bunmi Isaiah, and Nolutho Diko. "Conceptualisation of Ubuntugogy as a Decolonial Pedagogy in Africa." Journal of Culture and Values in Education 4, no. 2 (October 10, 2021): 95–104. http://dx.doi.org/10.46303/jcve.2021.8.
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The concept of ubuntugogy appears as an ordinary grammatical prowess to some, while it also remains unknown to many. This conceptual paper attempts to conceptualise ubuntugogy, not only as indigenous teaching and learning but also as a decolonial pedagogy with liberating potentials. An assumption exists that today’s pedagogical process in Africa is still laced with subjectivism, and it fails to challenge the Eurocentric hegemony that lies within school systems. The failure to address Eurocentrism explicitly leads to the need for ubuntugogy. Ubuntugogy, therefore, needs to be unpacked for better understanding. That is, this study is not to challenge the hegemony of westernised classrooms and their pedagogical process in Africa but to conceptualise the hidden potential of ubuntugogy to fill out the limited literature of the concept in the world of academics. Hence, the study provides answers to questions such as; what is ubuntugogy? What is the epistemology of ubuntugogy? What are the transformative tendencies of ubuntugogy, and how does ubuntugogy relevant in 21st Century classrooms? The study concluded that the idea of ubuntugogy is to create a learning environment where everyone feels empowered, encouraged and free from the burdens of Eurocentric and Americentric imposition with an open tendency of knowing and being human.
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Krauss, Annette. "Unlearning institutional habits: an arts-based perspective on organizational unlearning." Learning Organization 26, no. 5 (July 8, 2019): 485–99. http://dx.doi.org/10.1108/tlo-10-2018-0172.
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Purpose This paper aims to report on findings and methodological approaches of the artistic project “Sites for Unlearning (Art Organization)” in collaboration with the Team at Casco at Institute: Working for the Commons, Utrecht/NL, through which processes of unlearning are tested against the backdrop of established institutional structures. This paper constitutes a transdisciplinary contribution to the discourse, exploring its relationship with organizational unlearning, organizational change and feminist, decolonial trajectories. Design/methodology/approach This paper proposes a feminist, decolonial, arts-based approach to discuss “unlearning institutional habits” by means of the long-term project – Sites for Unlearning (Art Organization). This complements the organizational unlearning literature with an arts-based approach, which draws on alternative education and feminist and decolonial literature. This paper responds to the call of this special and introduces a new perspective to the discourse. Findings This paper gives insights into and elaborates on the findings of the artistic project “Site for Unlearning (Art Organization)” through which processes of unlearning are tested against the backdrop of institutional structures. Originality/value This methodology puts in evidence that there are two major areas of concern for those who desire to break established structures in contemporary life increasingly defined by economic, socio-political and ecological pressures – institution on the one hand and learning on the other; the artistic project Sites for Unlearning attempts to challenge both. It builds on the insights and energies developed in and around the studies on unlearning in the fields of alternative education and feminist and decolonial theory and connects them with organizational learning, knowledge management and theories of transformation (Andreotti, 2011; Spivak, 1993; Tlostanova and Mignolo, 2012).
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Sykes, Heather. "Postfoundational Thoughts About Learning in Different Registers: Decolonial, Cross‐Cultural, and Montessorian." Curriculum Inquiry 36, no. 1 (January 2006): 5–13. http://dx.doi.org/10.1111/j.1467-873x.2005.00343.x.
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Núñez-Pardo, Astrid. "Inquiring into the Coloniality of Knowledge, Power, and Being in EFL Textbooks." July/December 27, no. 2 (August 31, 2020): 113–33. http://dx.doi.org/10.19183/how.27.566.
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This article inquires into the coloniality present in EFL textbooks, which continue being used as the core resource for language learning and teaching in Colombia. However, its instrumentalization, imperialism, and exploitation as an instrument of subalternation suggest that EFL textbooks produced by foreign and local publishing houses in the Colombian context are colonised in three interrelated dimensions: knowledge, power, and being. Therefore, this research proposal aims at unveiling the ontological, epistemological, and power criteria rooted in critical interculturality as a decolonial alternative, and inspired by the decolonial turn, to orient the development of other contextualised materials from the voices of Colombian teachers, authors and experts.
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Seedat, Fatima, and Sarojini Nadar. "Between Boundaries, towards Decolonial Possibilities in a Feminist Classroom." Religion and Theology 27, no. 3-4 (December 8, 2020): 229–49. http://dx.doi.org/10.1163/15743012-02703003.
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Abstract This paper theorises the teaching and learning of feminist approaches to the Bible and the Qurʾan in a Master’s course with a historically Christian focus. It draws on a critical review of an assessment task, and our pedagogical experiences as teachers, to consider how students made meaning within this decolonial pedagogical space, which explored feminist approaches to the two sacred texts. Our analysis shows, our work as teachers was to hold onto the tension in the space between two feminist approaches to sacred texts, and to not succumb to the pressure to release, trivialise or exacerbate that tension.
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de Araujo, Gilvan Charles Cerqueira, Julio Cesar Suzuki, and Renato de Oliveira Brito. "2. Active Methodologies, Higher Education, and the Decolonial Shift in Latin America." Philosophy and Theory in Higher Education 4, no. 1 (January 1, 2022): 25–45. http://dx.doi.org/10.3726/ptihe.012022.0002.
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Abstract Higher education has undergone a significant expansion regarding the number of institutions, courses, professors, and students throughout the last decade, thereby emphasizing the system’s management, with the establishment of parameters and criteria for evaluating the teaching and learning processes. The existing debate on the active methodologies of higher education is necessary in the enhancement of important practices for the resignification of learning as a tool for deepening the understanding of the world, particularly through the experiences the students find themselves in. Thus, the main objective of this article is to propose a dialogue between active methodologies, higher education, and the formulations of a decolonial or post-colonial nature, based on the Latin American (particularly the Brazilian) situation.
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Cahuas, Madelaine, and Alexandra Arraiz Matute. "Enacting a Latinx Decolonial Politic of Belonging: Latinx Community Workers’ Experiences Negotiating Identity and Citizenship in Toronto, Canada." Studies in Social Justice 14, no. 2 (January 6, 2021): 268–86. http://dx.doi.org/10.26522/ssj.v14i2.2225.
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This paper explores how women and non-binary Latinx Community Workers (LCWs) in Toronto, Canada, negotiate their identities, citizenship practices and politics in relation to settler colonialism and decolonization. We demonstrate how LCWs enact a Latinx decolonial politic of belonging, an alternative way of practicing citizenship that strives to simultaneously challenge both Canadian and Latin American settler colonialism. This can be seen when LCWs refuse to be recognized on white settler terms as “proud Canadians,” and create community-based learning initiatives that incite conversations among everyday Latinx community members around Canada’s settler colonial history and present, Indigenous worldviews, as well as race and settler colonialism in Latin America. We consider how LCWs’ enactments of a Latinx decolonial politic of belonging serve as small, incomplete, but crucial steps towards decolonization.
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Cahuas, Madelaine, and Alexandra Arraiz Matute. "Enacting a Latinx Decolonial Politic of Belonging: Latinx Community Workers’ Experiences Negotiating Identity and Citizenship in Toronto, Canada." Studies in Social Justice 14, no. 2 (January 6, 2021): 268–86. http://dx.doi.org/10.26522/ssj.v14i2.2225.
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This paper explores how women and non-binary Latinx Community Workers (LCWs) in Toronto, Canada, negotiate their identities, citizenship practices and politics in relation to settler colonialism and decolonization. We demonstrate how LCWs enact a Latinx decolonial politic of belonging, an alternative way of practicing citizenship that strives to simultaneously challenge both Canadian and Latin American settler colonialism. This can be seen when LCWs refuse to be recognized on white settler terms as “proud Canadians,” and create community-based learning initiatives that incite conversations among everyday Latinx community members around Canada’s settler colonial history and present, Indigenous worldviews, as well as race and settler colonialism in Latin America. We consider how LCWs’ enactments of a Latinx decolonial politic of belonging serve as small, incomplete, but crucial steps towards decolonization.
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Lauterboom, Mariska. "Dekolonialisasi Pendidikan Agama Kristen di Indonesia." Indonesian Journal of Theology 7, no. 1 (April 14, 2020): 88–110. http://dx.doi.org/10.46567/ijt.v7i1.8.
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This article explores the importance of decolonizing Christian religious education in Indonesia, especially in churches that were established during Dutch colonialism, by engaging in an expressly postcolonial and decolonial approach. After briefly tracing and criticizing the long history of Western colonialism concerning educational practice, this paper presents a variegated rationale connecting the content, relations, and methods within education in the present moment with those of the past—such that education today be seen as reflecting traces of the oppressive and colonizing education of yesteryear. The alternative to this is decolonization, by which a decolonial imagination attends that relational space of teaching-learning in order to transform and liberate Christian religious education in the postcolonial context of Indonesia. In this imagination, there is no body/mind dualism nor sacred/profane binary, and God is present to meet all as Liberator.
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Tanjeem, Nafisa, and Michael Illuzzi. "Decolonizing Or Doing the Best With What We Have? Feminist University-Community Engagement Outside WGSS Programs." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 8, no. 2 (November 26, 2022): 110–19. http://dx.doi.org/10.15402/esj.v8i2.70779.
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Feminist scholars and activists have a long history of integrating feminist praxis in the curriculum through community engagement initiatives. Using feminist critiques, they have investigated possibilities as well as limitations of these initiatives in neoliberal universities (Boyd & Sandell, 2012; Costa & Leong, 2012; Dean et al., 2019; Johnson & Luhmann, 2016; Kwon & Nguyen, 2016). Nevertheless, most of the existing studies focus on feminist community engagement within institutionalized Women’s, Gender, and Sexuality Studies (WGSS) departments, programs, and courses. This article demonstrates how feminist community engagement can expand its scope outside the institutional boundaries of WGSS programs. It contributes to the existing feminist literature in several ways. First, it explores how feminist and decolonial praxis can manifest in a non-WGSS setting and the resulting challenges and possibilities that arise. Second, it argues that the transition from traditional service learning to feminist and decolonial community engagement is a complex, contentious, and iterative process rather than an end goal. Lastly, it elaborates on how faculty can not only avoid the tendency of “learning elsewhere” and framing the community as “unprivileged Other” but also build and organize with community through creative subversion of various structures of the neoliberal university.
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Chaouni, Saloua Berdai. "HEARING THE VOICE OF OLDER MIGRANTS WITH DEMENTIA: A DECOLONIAL APPROACH OF PARTICIPATIVE ACTION RESEARCH." Innovation in Aging 6, Supplement_1 (November 1, 2022): 246. http://dx.doi.org/10.1093/geroni/igac059.978.
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Abstract Gerontological research has been proven not always to succeed in engaging older migrants and their families. Various attempts are made to give voice to this under-researched population. Qualitative methods like participative action research (PAR) have been put forward as a way to engage this population. However, this approach does not always succeed to achieve this goal. Drawing on insights from decolonial frameworks, we present a learning process in engaging older migrants with and without dementia and their family members in developing a migration-sensitive reminiscence approach as a psycho-social intervention for older migrants with dementia. The emphasis of decolonial perspectives on seeing this population as the “Knower”, deep reflection on own coloniality of mind as a researcher while critically looking at exclusive aspects of epistemology offers a supporting gaze to reshape PAR as an approach where this population is not only given voice but also heard.
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Marsh, Frances. "Unsettling information literacy: Exploring critical approaches with academic researchers for decolonising the university." Journal of Information Literacy 16, no. 1 (June 5, 2022): 4. http://dx.doi.org/10.11645/16.1.3136.
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In the past seven years, student-led decolonisation movements have taken root in UK universities. Decolonising the university is an intellectual project, asking critical questions about the content of curricula, disciplinary canons and pedagogical approaches. It is simultaneously a material one, challenging the colonial legacies that manifest in institutional spaces, cultures and financial decisions, students’ experience and staff labour conditions (Cotton, 2018, p. 24). Academic libraries have recognised their role in addressing how ‘coloniality survives colonialism’ (Maldonado-Torres, 2007, p. 243), in particular through the diversification of collections and resources. However, libraries have neglected to interrogate their educational potential for decolonisation, specifically in exercising information literacy (IL) teaching and approaches.
This qualitative research examines IL through a decolonial lens with an eye to both its colonial attributes and its potential for decolonising the curriculum. Interviews with five academic researchers are used to explore the potential for critical information literacy (CIL) in decolonial work and ask what IL might look like from a decolonial perspective. The findings of the interviews are structured according to Icaza and Vázquez’s framework of three core processes for decolonising the university; they reveal that CIL might usefully facilitate positionality, practice relationality and consider transitionality. In turn, these findings lead to a set of recommendations for unsettling IL and generating the potential for decolonisation. The relationship between CIL and decolonising the curriculum is as yet unexplored and academics’ engagement with and opinions on CIL have rarely been examined. This research therefore offers some novel contributions for IL practitioners and researchers in relation to both teaching/ learning and research. It also contributes some points of departure for a more a powerful and holistic decolonial pedagogy in the university. A more fitting approach than traditional IL, critical information literacy can become a key part of scaffolding a decolonising approach to learners’ navigation of information and processes of knowing.
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Ubaque-Casallas, Diego Fernando. "Language Pedagogy and Identity. Learning from Teachers’ Narratives in the Colombian ELT." HOW 28, no. 2 (July 17, 2021): 33–52. http://dx.doi.org/10.19183/how.28.2.604.
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This article examined two English teachers’ professional identities based on a series of interviews conducted in two universities in Bogotá, Colombia. This paper examined their experiences and discourses regarding language pedagogy. Accordingly, the study adopted a narrative methodology from a decolonial lens to put some tension on the normative conception of the traditional/hegemonic notions of pedagogy and teacher identities configured in the Colombian English Language Teaching (ELT) context. Findings revealed that teachers enact their language pedagogies by merging their personal selves with their professional ones. As a result, identities and ways of knowing are validated in negotiation between doing and being. This posture towards teaching exposes their ontological and epistemic struggles for humanizing their pedagogy.
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Attas, Robin. "Strategies for Settler Decolonization: Decolonial Pedagogies in a Popular Music Analysis Course." Canadian Journal of Higher Education 49, no. 1 (April 21, 2019): 125–39. http://dx.doi.org/10.47678/cjhe.v49i1.188281.
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Canadian institutions of higher education are grappling with decolonization, particularly with how to move beyond decolonial and settler colonial theory and the Truth and Reconciliation Commission of Canada’s Calls to Action to practical and specific strategies for meaningful change in the classroom. To that end, this paper offers a case study of a settler instructor’s process of decolonization in a popular music analysis course and describes a variety of methods for decolonizing course design and classroom activities. A discussion of how to apply and adapt the author’s methods for different courses, programs, and local contexts leads to critical reflection on the impact of these changes on student learning and their efficacy in terms of decolonization itself.
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Bae-Dimitriadis, Michelle. "Land-Based Art Criticism: (Un)learning Land Through Art." Visual Arts Research 47, no. 2 (December 1, 2021): 102–14. http://dx.doi.org/10.5406/visuartsrese.47.2.0102.
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Abstract This article provides an overview of how land-based settler colonial critique can reorient art criticism and art education to expand the scope of art and art practice to critical considerations of land politics and social justice, particularly in terms of the repatriation of Indigenous lands. In particular, land-based perspectives can help to rethink place/land by offering decolonizing methods for critiquing Western works of art that address place. Art educators’ ability to understand and critique settler colonialism in art has been hindered by Eurocentric art criticism. This article seeks to reveal settler colonial imperatives and ambitions regarding land through a critical analysis of American landscape paintings and land art. This piece further examines contemporary Indigenous artists’ site-specific works through adopting decolonial, land-based inquiry. Land-based art criticism interrupts the dominant mode of art inquiry to more comprehensively analyze art associated with place/land and expand the scope of social, cultural, and political understandings of social equity.
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Foucher, Joséphine. "Book review: Decolonization and Feminisms in Global Teaching and Learning, edited by Sara de Jong, Rosalba Icaza, and Olivia U. Rutazibwa." Scholarship of Teaching and Learning in the South 4, no. 2 (September 28, 2020): 235. http://dx.doi.org/10.36615/sotls.v4i2.146.
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In this review of Decolonization and Feminisms in Global Teaching and Learning edited by Sara de Jong, Rosalba Icaza and Olivia U. Rutazibwa, book reviewer Joséphine Foucher explains how this book serves as a compelling resource and toolbox for adopting decolonial and feminist thought in the development of critical pedagogies.
Keywords: Decolonization, Feminisms, Epistemic justice, Praxis, Critical pedagogyHow to cite this article:Foucher, J. 2020. Book review: Decolonization and Feminisms in Global Teaching and Learning, edited by Sara de Jong, Rosalba Icaza, and Olivia U. Rutazibwa. Scholarship of Teaching and Learning in the South. 4(2): 235-238. https://doi.org/10.36615/sotls.v4i2.146.This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/
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Busko, Paula Simone. "Escrevivências Decoloniais: o Movimento do Feminismo Agroecológico como um Modelo de Educação Informal no Vale do Ribeira (SP)." Revista de Ensino, Educação e Ciências Humanas 20, no. 3 (October 2, 2019): 302. http://dx.doi.org/10.17921/2447-8733.2019v20n3p302-311.
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O feminismo agroecológico evidencia a presença da mulher nos espaços agrícolas. O objetivo deste artigo é evidenciar as narrativas de mulheres a partir do campo. Pela história oral e na interação de redes de apoio um novo modelo de educação informal poderá ser proposto. Visibilizar estudos em agroecologia é destacar a ação de diversos agentes, que formam uma rede de interação social e de educação, partindo do princípio de que a agroecologia é uma ciência, que orienta a adoção de práticas agroecológicas com o uso de novas ferramentas tecnológicas dentro de determinados sistemas de produção. A pedagogia decolonial convoca conhecimentos subordinados pela colonialidade do saber e do poder, além de dialogar com as experiências críticas e políticas muito presentes nos movimentos sociais e nos trabalhos de redes de interação, que colaboram para a derrubada de estruturas e pensamentos hegemônicos. A educação informal, que ocorre no Vale do Ribeira, dá destaque às narrativas de mulheres que constituem os sujeitos dos discursos, que configuram um feminismo agroecológico. Em relação às práticas educativas e ao material utilizado para o aprendizado, cartilhas e impressos se tornam importantes por valorizarem a formação profissional rural e a promoção social. Ressalta-se as escrevivências decoloniais daquelas mulheres, enquanto personagens, que caminham para a busca da alteridade. Palavras-chave: Educação Informal. Práticas Educativas. Feminismo Agroecológico. Decolonialidade. AbstractThe agroecological feminism evidences the woman’s presence in the agricultural spaces. The purpose of this article is to evidence the countryside women’s narratives. Through oral history and in the interaction of support networks a new model of informal education may be proposed. Studies visibility in agroecology is to highlight the actions of several agents that form a network of social interaction and education, based on the principle that agroecology is a science that guides the adoption of agroecological practices with the use of new technological tools within certain production systems. Decolonial pedagogy calls for subordinate knowledge for the knowledge and power coloniality, as well as dialogue with the critical and political experiences that are very much present in social movements and in the work of interaction networks that collaborate in the overthrow of hegemonic structures and thoughts. The informal education that takes place in Ribeira Valley highlights the women’s narratives who constitute the subjects of the discourses that constitute an agroecological feminism. In relation to educational practices and the material used for learning, booklets and printed matter become important because they value rural vocational training and social promotion. It is emphasized the decolonial writings of those women as characters who are moving towards the search for otherness. Keywords: Informal Education. Educational Practices. Agroecological Feminism. Decoloniality. Interculturality.
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Poromaa Isling, Pär. "Tornedalian Teachers’ and Principals’ in the Swedish Education System: Exploring Decolonial Pockets in the Aftermaths of ‘Swedification’." Nordic Journal of Comparative and International Education (NJCIE) 4, no. 1 (June 12, 2020): 84–101. http://dx.doi.org/10.7577/njcie.3535.
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This article explores decolonial pockets among Tornedalian teachers and principals by scrutinising the pre-requisites for school staff to integrate Tornedalen’s minority culture and practise the Meänkieli language in ordinary teaching and learning. It also investigates the challenges and opportunities aligned with such en-deavours. The data collection is based on qualitative focus-group and individual interviews with teachers, principals and pupils at upper secondary schools in two Tornedalian municipalities, in Northern Sweden. The findings reveal a practice in which teachers’ and principals’ Tornedalian cultural background is either more or less prominent, depending on the occasion. Particularly in the classroom context, teachers are obliged to mute and put aside their minority language, Meänkieli. Thus, they transform their behaviour and adopt a Swedish manner of conduct in their contacts with pupils. Consequently, teachers’ Tornedalian cul-tural identity becomes less prominent. Simultaneously, Swedish school culture takes precedence, and its authority controls what can be seen as proper educational subjects as well as the classroom’s social interactions. The analysis, guided by decolonising perspectives, reveals that minority language and cultural practices are mainly alive and active in the unofficial settings of the schools. These manifestations of resistance against the Swedish language and Swedish culture’s dominance of school practices, which remain alive in these decolonial pockets, is not organised and not part of official school practice. However, the conversations with school staff and pupils revealed that the competence, desire and strategies exist to ignite a pedagogy more inclusive of minority perspectives that can facilitate the transfer of Tornedalian minority knowledge and perspectives to pupils. This could empower decolonial Meänkieli practices and revitalise Tornedalian culture among young Tornedalians.
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Pashby, Karen, and Louise Sund. "Decolonial options and foreclosures for global citizenship education and education for sustainable development." Nordic Journal of Comparative and International Education (NJCIE) 4, no. 1 (June 2, 2020): 66–83. http://dx.doi.org/10.7577/njcie.3554.
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This article builds from scholarship in Environmental and Sustainability Education and Critical Global Citizenship Education calling for more explicit attention to how teaching global issues is embedded in the colonial matrix of power (Mignolo, 2018). It reports on findings from a study with secondary and upper secondary school teachers in England, Finland, and Sweden who participated in workshops drawing on the HEADSUP (Andreotti, 2012) tool which specifies seven repeated and intersecting historical patterns of oppression often reproduced through global learning initiatives. Teachers reacted to and discussed the tool and considered how it might be applied in their practice. The paper reviews two of the key findings: a) the relationship between formal and nonformal global education and mediation of mainstream charity discourses, and b) emerging evidence of how national policy culture and context influence teachers’ perceptions in somewhat surprising ways.
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Castillo Guerra, Jorge E. "Coexistence of Pluralities through Practices of Intercultural Relationships." Interreligious Studies and Intercultural Theology 2, no. 2 (October 9, 2018): 155–76. http://dx.doi.org/10.1558/37327.
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This article investigates how migrants and refugees contribute to forms of co-existence among peoples with different religious and cultural orientations. Drawing on theories of intercultural philosophy and decolonial thinking, the author focuses on transformations of identity and faith among Catholic Latin American migrants in Europe and the United Sates of America. He argues that when these migrants encounter exclusion and uprooting, processes of transformation converge in parish communities. There they create mutual learning processes leading to new intercultural practices such as the deaconry of culture and relationship.
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Luckan, Y. "DECOLONIAL THINKING AND PRACTICE, TOWARDS SPATIAL TRANSFORMATION IN THE SOUTH AFRICAN BUILT ENVIRONMENT." Journal of Inclusive Cities and Built Environment 2, no. 4 (December 15, 2022): 1–10. http://dx.doi.org/10.54030/2788-564x/2022/sp1v1a1.
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The paper explores the effects of colonial systems on spatial inclusivity in Global South communities, with a focus on the South African built environment. The aim of the study is to critically review predominant modes of curricula, pedagogy, and practice, to identify possibilities for inclusive approaches towards transformative spatial thinking and practice. The main question guiding the study is, how can an alternative system facilitate inclusion in the spatial transformation of historically marginalised communities? Decoloniality, socio-economic emancipation and pedagogic inclusion define the theoretical framework of the paper. This qualitative study is supported by a phenomenological paradigm. The research methods include a literature review, precedent study, and refers to the South African context as a case study. It must be noted that the paper is written in a decolonial style that draws on the author’s lived experiences in a marginalised South African community. The study proposed an alternate dispensation in the form of a conceptual framework for spatial transformation defined by transformed modes of built environment, thinking and practice facilitated through the formation of an inclusive, critical learning community.
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Méndez-Bahena, Alfredo, Anna Rosa Domínguez-Corona, Norma Elena Méndez-Bahena, and Marlene Brito-Millán. "Turning outwards or inwards? The experience of a Mexican indigenous model of community-driven and intercultural education in a globalized world - La Universidad de los Pueblos del Sur." Scholarship of Teaching and Learning in the South 5, no. 1 (April 28, 2021): 107. http://dx.doi.org/10.36615/sotls.v5i1.163.
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The neocolonial undercurrent of internationalization that drives educational policies and standards, imposes a EEUUrocentric worldview and perspective of human development upon the global South. Beyond the discourse of international cooperation, this vision sustains what Quijano describes as the ‘coloniality of power’ that deepens inequalities between universities of the global North and South. In Latin America, there are various alternative educational projects, including indigenous universities that turn inwards toward rich pluriversal contexts, histories of resistance, and diverse tapestries of knowledge to address local problems and train youth to generate new horizons for ongoing indigenous and afro-mestizo social movements. This article is a reflective analytical account of our seven-year experience as volunteer educators at the Universidad Intercultural de los Pueblos del Sur (UNISUR) from an intercultural and decolonial feminist perspective. Founded in 2007 in southern Mexico, UNISUR was formed as a grassroots indigenous university of and for the original peoples of Guerrero state. Our account disrupts the hegemonic vision of an internationalized education that sustains racialized ‘colonialities of power’ and instead proclaims the right to self-determination, to the empowerment of women, and to an education based on principles of decolonial epistemic equity.
Key words: Pedagogy, Indigenous Education, Epistemology, Decolonial feminism, History
How to cite this article: Méndez-Bahena, A., Domínguez-Corona, A.R., Méndez-Bahena, N.E. & Brito-Millán, M. 2021. Turning outwards or inwards? The experience of a Mexican Indigenous model of community-driven and intercultural education in a globalized world - La Universidad de los Pueblos del Sur. Scholarship of Teaching and Learning in the South. 5(1): 107-128. DOI: 10.36615/sotls.v5i1.163.
This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/
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Sebiane Serrano, Leonardo José. "Mestizo Corporalities: Tropical/vibrant Latin American bodies." Journal of Dance & Somatic Practices 12, no. 1 (August 1, 2020): 107–25. http://dx.doi.org/10.1386/jdsp_00016_1.
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The research suggests understandings about the importance of activation (of/from/in) the body with the systems (culture/communication/health) through somatic‐performative experiences; by means of which the anaesthetized body is destabilized for an awakening of states of the Mestizo Corporalities in the (re)cognition of the tropical/vibrant body. The initiative has fostered the ecology of knowledge, as well as a decolonial education in a research proposal that aims to anthropofagize these experiences in movement of the performer-researcher for an activation/reactivation of diverse points of view incorporating several principles of the somatic‐performative approach, embracing the (inter)arts as an actuator of relationships with nature-life-world, their religious-ritualistic syncretisms and the day-to-day experiences, as well as the paths-identities of the performer-person-researcher. This narrative aims to incorporate completed performances and expose how these paths affect my identity networks; it is in this flow of interactions that articulate transpositions of learning and their different contributions to systems (culture‐communication‐health) that somatic‐performative experiences renew the awakening to the mestizo vibrational body and in some way force the presence of practice research for other methodologies for a decolonial education and knowledge ecology.
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Ujuaje, Mama D., and Marina Chang. "Systems of Food and Systems of Violence: An Intervention for the Special Issue on “Community Self Organisation, Sustainability and Resilience in Food Systems”." Sustainability 12, no. 17 (August 31, 2020): 7092. http://dx.doi.org/10.3390/su12177092.
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This intervention critiques the rationale which underpins the authority of the food system as a context for sustainability, resilience and self-organisation. We apply learning from embodied practice, in particular The Food Journey©, to demonstrate the existence of harm and trauma arising from the overrepresentation of the liberal model of Man as constituting the only reality of humanity. This model has, in reality been a colonial, capitalising force of violent dispossession. It is this context that has produced global circulations of agricultural produce, systematised by a colonialism which violates the integrity of all that it encounters as different. Colonialities of being, power and knowledge extract and exploit globally both people and places as legacies of colonialism and perpetuate an abyssal divide between worlds. We unsettle and reconfigure both geopolitical contemporary and historic accounts of food-related narratives. We do this to help reveal how the ‘food system’ is actually a mainly Euro-American-centred narrative of dispossession, presented as universal. We propose the use of decolonial tools that are pluriversal, ecological and embodied as a means of interrogating the present system design, including its academic and field practice. The embrace of decolonial tools have the potential to take us beyond mere emancipation, cutting through old definitions and understandings of how food sovereignty, farm production, land justice and food itself are understood and applied as concepts. The outcome—as a continuous process of engagement, learning and redefinition—can then lead us towards a relational pluriverse as an expression of freedom and full nourishment for all humans and for the Earth, which is, in itself, a necessary healing.
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Yumagulova, Lilia, Darlene Yellow Old Woman-Munro, Casey Gabriel, Mia Francis, Sandy Henry, Astokomii Smith, and Julia Ostertag. "Preparing Our Home by reclaiming resilience." Nordic Journal of Comparative and International Education (NJCIE) 4, no. 1 (July 9, 2020): 138–55. http://dx.doi.org/10.7577/njcie.3626.
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Indigenous communities in Canada are faced with a disproportionate risk of disasters and climate change (CIER, 2008). Indigenous communities in Canada are also at the forefront of climate change adaptation and resilience solutions. One program in Canada that aids in decolonizing curriculum for reclaiming resilience in Indigenous communities is Preparing Our Home (POH). Drawing on three POH case studies, this article seeks to answer the following question: How can community-led decolonial educational processes help reclaim Indigenous youth and community resilience? The three communities that held POH workshops, which this article draws upon, include: The Líľwat Nation, where Canada’s first youth-led community-based POH Home curriculum was developed at the Xet̓ólacw Community School; The Siksika Nation, where the workshop engaged youth with experienced instructors and Elders to enhance culturally informed community preparedness through actionable outcomes by developing a curriculum that focused on hazard identification, First Aid, and traditional food preservation; and Akwesasne Mohawk Nation, where political leaders, community members, and community emergency personnel gathered together to discuss emergency preparedness, hazard awareness and ways to rediscover resilience. The participants shared their lived experiences, stories, and knowledge to explore community strengths and weaknesses and community reaction and resilience. The article concludes with a discussion section, key lessons learned in these communities, and recommendations for developing Indigenous community-led curricula. These recommendations include the importance of Indigenous Knowledge, intergenerational learning, land-based learning, participatory methodologies, and the role of traditional language for community resilience. We contribute to the Indigenous education literature by providing specific examples of community-owned curricula that move beyond decolonial education to Indigenous knowledges and experiences sharing, owned by the people and led by the community.
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Jean-Pierre, Johanne, Sandrina De Finney, and Natasha Blanchet-Cohen. "INTRODUCTION TO SPECIAL ISSUE." International Journal of Child, Youth and Family Studies 11, no. 3 (July 8, 2020): 1–11. http://dx.doi.org/10.18357/ijcyfs113202019695.
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This special issue aims to explore Canadian pedagogical and curricular practices in child and youth care and youth work preservice education with an emphasis on empirical and applied studies that centre students’ perspectives of learning. The issue includes a theoretical reflection and empirical studies with students, educators, and practitioners from a range of postsecondary programs in Quebec, Ontario, Alberta, and British Columbia. The empirical articles use various methodologies to explore pedagogical and curricular approaches, including Indigenous land- and water-based pedagogies, ethical settler frontline and teaching practices, the pedagogy of the lightning talk, novel-based pedagogy, situated learning, suicide prevention education, and simulation-based teaching. These advance our understanding of accountability and commitment to Indigenous, decolonial, critical, experiential, and participatory praxis in child and youth care postsecondary education. In expanding the state of knowledge about teaching and learning in child and youth care, we also aspire to validate interdisciplinary ways of learning and knowing, and to spark interest in future research that recognizes the need for education to be ethical, critically engaged, creatively experiential, and deeply culturally and environmentally relevant.
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Lewis, Mel Michelle. "Intersex Justice Pedagogy." TSQ: Transgender Studies Quarterly 9, no. 2 (May 1, 2022): 255–63. http://dx.doi.org/10.1215/23289252-9612921.
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Abstract This article coins the term Intersex Justice Pedagogy and outlines this practice as a decolonial and intersectional teaching and learning praxis that affirms bodily integrity and bodily autonomy as the practice of liberation for intersex people of color. The author examines the personal, political, and pedagogical exigency for a pedagogy that centers voices from overlapping and interlocking intersex, queer, trans, nonbinary, and feminist communities of color, and takes a critical approach to examining paradigms of power, sovereignty, and “the science of sex” in a social world. Using specific examples of texts and approaches to teaching and learning, this article inspires an examination of pedagogical approaches, not only to teaching intersex and trans studies, but also to teaching social justice, with an emphasis on bodily autonomy and bodily integrity from multiple disciplinary/interdisciplinary locations and perspectives.
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Furaih, Ameer Chasib. "A Poetics of De-colonial Resistance: A Study in Selected Poems by Evelyn Araluen Cor." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES & HUMANITIES 12, no. 02 (2022): 439–56. http://dx.doi.org/10.37648/ijrssh.v12i02.029.
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First Nations peoples in Australia, as in many other colonized countries, were forced to acquired English soon after the arrival of the colonists in their country during the second half of the 18th century. In response to their land dispossession, Indigenous Australian poets adopted and adapted the language and literary forms of colonists to write a politicized literature that tackles fundamental subjects such as land rights, civil, and human rights, to name but a few. Their literary response can be traced back to the early 1800s, and it had continued through the 20th century. One example is the poem “The Stolen Generation” (1985) by Justin Leiber, which has since been considered a motto for the struggle of Aboriginal peoples against obligatory removal of children from Aboriginal families.This paper aims at examining 21th century politicized literary response of Aboriginal poets. It sheds lights on the poetry of Evelyn Araluen as a telling paradigm of decolonial poetics, demonstrating her role in the political struggle of her peoples. Analysing representative poems by the poet, including “decolonial poetics (avant gubba)” and “Runner-up: Learning Bundjalung on Tharawal,” the paper examines the interdisciplinary nature of her poetry, and demonstrates how the poet transgresses the boundaries between poetry and politics, so as to be utilized as an effective tool of political resistance.
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Núñez Pardo, Astrid. "Indelible Coloniality and Emergent Decoloniality in Colombian-Authored EFL Textbooks: A Critical Content Analysis." Íkala, Revista de Lenguaje y Cultura 27, no. 3 (September 16, 2022): 702–24. http://dx.doi.org/10.17533/udea.ikala.v27n3a07.
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The use of Colombian-authored EFL textbooks as subalternation instruments, the instrumentalization of grammar and foreign methodologies, and the imperialism of a profit-driven publishing industry perpetuates colonial links. This article reports a critical content analysis of six Colombian-authored EFL textbooks from local and foreign publishers. It was framed within a sociocritical paradigm, which included interviews with four authors, six teachers, and two editors. Findings reveal three triads of decolonial criteria: (a) The triad of ontological criteria unsettles the reproduction of foreign beliefs, behaviours, values, and ideologies; (b) the triad of epistemological criteria subverts North and West dominant knowledge and culture, and (c) the triad of power criteria withstands globalised and neoliberal discourses imposed through teaching methods, curricula, materials, testing, training, and standardised English varieties. The findings also indicate that there are still colonial traces in the representation of gender, races, sexual orientations, capacities, and social classes. Thus, developing efl materials from a decolonial perspective contests the commercial, standardised, and colonised textbooks to build contextualised and decolonised efl materials otherwise that are sensitive to cultural diversity. This academic endeavour exhorts teachers to assume a critical stance towards EFL materials content, learning activities and strategies, underpinning language pedagogies, iconography, language policy, and assessment practices, and to exert their agency to contest hegemony and recreate situated EFL pedagogical practices.
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Fletcher, John. "Historiografia dos decolonialismos para o ensino/aprendizagem em artes visuais." Arteriais - Revista do Programa de Pós-Gradução em Artes 4, no. 7 (April 23, 2019): 204. http://dx.doi.org/10.18542/arteriais.v4i7.6942.
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ResumoO presente artigo, fruto de uma conferência realizada no Ciclo de Debates intitulado Experiências Educativas em Artes Visuais na Amazônia Paraense, visa a organizar uma historiografia dos pensamentos Decoloniais na América Latina, com sua contrapartida na Amazônia paraense. Desse modo, delineia possibilidades convergentes com os atuais debates sobre Ensino/Aprendizagem em Artes Visuais. Os autores trabalhados, dentro de uma premissa historiográfica, são Inge Valencia, Luciana Ballestrin, Walter Mignolo, Osmar Pinheiro Junior, João de Jesus Paes Loureiro, Maria Fusari, Maria Heloísa Ferraz e Rosa Iavelberg. Pretende, portanto, ajudar profissionais, pesquisadores, artistas, estudantes e interessados em agendas críticas, realistas-progressistas, capazes de iluminar condições de conhecimentos em países e regiões da chamada periferia global.AbstractThe present article, result of a conference held during the Cycle of Debates entitled Educational Experiences in Visual Arts in Pará Amazon, aims to organize a historiography of Decolonial thoughts in Latin America, with its counterpart in Pará Amazon. In this way, it delineates convergent possibilities with the current debates on Teaching/Learning in Visual Arts. The authors, working within a historiographical premise, are Inge Valencia, Luciana Ballestrin, Walter Mignolo, Osmar Pinheiro Junior, João de Jesus Paes Loureiro, Maria Fusari, Maria Heloísa Ferraz and Rosa Iavelberg. It aims, therefore, to help professionals, researchers, artists, students and interested in critical, realistic-progressive agendas, capable of illuminating conditions of knowledge in countries and regions of the so-called global periphery.
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Manathunga, Catherine. "Decolonising higher education: creating space for Southern knowledge systems." Scholarship of Teaching and Learning in the South 4, no. 1 (April 28, 2020): 4. http://dx.doi.org/10.36615/sotls.v4i1.138.
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The complexity and scale of the globe’s current environmental and social problems requires genuine dialogue between all the world’s diverse knowledge systems. At present, despite decades of postcolonial, Indigenous and feminist research, higher education remains dominated by Northern, scientific knowledge. Northern knowledge continues to claim universality across time and space in many academic disciplines and continues to ignore calls for what de Sousa Santos calls ‘epistemic justice’. If we are to generate genuinely democratic approaches to knowledge production in higher education, a great deal of work needs to be done to decolonise teaching, learning and research in higher education. Decolonising higher education involves creating space for Southern knowledge systems. In this paper, I draw upon postcolonial/decolonial theories and historical transcultural understandings of deep, slow, ancient time to make a case for the importance of creating space for Southern, transcultural and Indigenous knowledge systems. I illustrate that decolonisation requires both quiet and gentle reflection as well as deep listening and courageous radical action. Finally, I highlight instances of what de Sousa Santos terms the sociology of emergences, within doctoral education from the global South.Key words:decoloniing higher educaiton, sociologies of emergence, global South, epistomologies of the South, Southern theoryHow to cite this article:Manathunga, C. 2020. Decolonising higher education: creating space for Southern knowledge systems. Scholarship of Teaching and Learning in the South. v. 4, n. 1, p. 4-25. April 2020. Available at: https://sotl-south-journal.net/?journal=sotls&page=article&op=view&path%5B%5D=138This work is licensed under the Creative Commons Attribution 4.0 International License.To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/
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Karmiris, Maria. "The Myth of Independence as Better: Transforming Curriculum Through Disability Studies and Decoloniality." Canadian Journal of Disability Studies 9, no. 5 (December 18, 2020): 96–121. http://dx.doi.org/10.15353/cjds.v9i5.692.
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By situating this article within disability studies, decolonial studies and postcolonial studies, my purpose is to explore orientations towards independence within public school practices and show how this serves to reinforce hierarchies of exclusion. As feminist, queer and postcolonial scholar Ahmed (2006, p. 3) contends, “Orientations shape not only how we inhabit, but how we apprehend this world of shared inhabitance as well as ‘who’ or ‘what’ we direct our energy toward” (Ahmed, 2006, p. 3). I wonder how the policies and practices that I am oriented towards as a public school teacher limit the possibilities of encountering teaching and learning as a mode of reckoning and apprehending “this world of shared inhabitance?” I also wonder how remaining oriented towards independence as the goal of learning simultaneously sustains an adherence to colonial western logics under the current neoliberal ethos. Through Ahmed’s provocation I explore how the gaze of both teachers and students in public schools remains oriented towards independent learning in a manner that sustains conditions of exclusion, marginalization and oppression.
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Jarvis, Janet, and Ncamisile Mthiyane. "Using empathetic-reflective-dialogical re-storying as a teaching-learning strategy to confront xenophobic attitudes in a context of higher education." Journal of Education, no. 88 (October 27, 2022): 1–20. http://dx.doi.org/10.17159/2520-9868/i88a07.
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Xenophobia poses a threat to social cohesion in South Africa. It is vital that pre-service teachers engage with their beliefs and attitudes about this phenomenon, so that they can promote socially inclusive education in a way that is sustainable. In support of the March 2019 National Action Plan in South Africa to address racism, including xenophobia, we recently undertook a small-scale research project, underpinned by the notions of diversity and inclusivity, at a Higher Education Institution, in the School of Education. In this article, we offer a methodological contribution in arguing for the efficacy of empathetic-reflective-dialogical re-storying as a teaching-learning strategy that contributes to transformed teaching praxis. This could provide a pathway to social inclusivity for education. This teaching-learning strategy serves a decolonial agenda in changing the way in which teaching-learning takes place. We explored various perspectives and positions with regard to the other in the interests of building a sustainable foundation for future generations to live with dignity, regardless of ethnicity.
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Freire Oliveira Piccin, Gabriela, and Kyria Rebeca Finardi. "Questioning Global Citizenship Education in the Internationalization Agenda." SFU Educational Review 12, no. 3 (December 16, 2019): 73–89. http://dx.doi.org/10.21810/sfuer.v12i3.1015.
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The present paper provides a reflection on global citizenship education (GCE) in the internationalization agenda. With that aim, the internationalization of higher education (IHE) is discussed from a critical perspective, mainly informed by postcolonial and decolonial studies. More specifically, the paper addresses GCE issues related to criticisms that have been raised against it in terms of (1) its different educational approaches, (2) its cosmopolitan bias with its (3) ideological frame of the so-called “global citizen”. Some alternatives to mainstream approaches to GCE and IHE are offered in the conclusion, based on the contributions of Stein (2017), Andreotti (2015) and Fiedler (2007), who advocate for the otherwise approach and/or postcolonial learning spaces.
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Bock, Zannie, Lauren Abrahams, and Keshia Jansen. "Learning through Linguistic citizenship: Finding the “I” of the essay." Multilingual Margins: A journal of multilingualism from the periphery 6, no. 1 (September 18, 2019): 72–86. http://dx.doi.org/10.14426/mm.v6i1.123.
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In recent years, the South African higher education system has seen growing calls for broadened epistemic access, decolonised curricula and transformed institutions. Scholars across South Africa have taken up the challenge and are working on new theoretical approaches to teaching and learning in higher education. In this paper, we reflect on students’ experiences of a multilingual, multimodal module called Reimagining Multilingualisms, which was jointly offered by the Universities of the Western Cape and Stellenbosch in April and May of 2018. In this paper, we provide an overview of the module and the different types of activities it involved. We reflect on these experiences using the theoretical lenses of decolonial scholar Mignolo (2009) on the ‘locus of enunciation’, and Stroud (2018) on ‘Linguistic Citizenship’. We present extracts from focus group interviews with students from both campuses to illustrate the involvement of ‘the body’ in ‘knowing’ and the ways in which the module enabled different ‘voices’ to emerge. We focus particularly on the role played by students’ perceived ‘vulnerability’ in the transformative benefits of the module and discuss this by way of conclusion. In sum, we suggest how the centring of multilingualism and diversity – not only as core pedagogic principles, but also as a methodology for transformation – may be used to enhance access and recapture voice in the building of a more integrated and just society.
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Puttick, Steve, and Amber Murrey. "Confronting the deafening silence on race in geography education in England: learning from anti-racist, decolonial and Black geographies." Geography 105, no. 3 (November 1, 2020): 126–34. http://dx.doi.org/10.1080/00167487.2020.12106474.
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Chaka, Chaka, and Sibusiso Ndlangamandla. "Relocating English Studies and SoTL in the Global South: Towards Decolonizing English and Critiquing the Coloniality of Language." Journal of Contemporary Issues in Education 17, no. 2 (December 13, 2022): 39–56. http://dx.doi.org/10.20355/jcie29495.
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South Africa has policies and frameworks for curriculum design, transformation, and quality assurance in each public institution of higher education (HE). These policies influence the scholarship of teaching and learning (SoTL), particularly at the departmental and disciplinary levels of English Studies. Despite the policy narratives and rhetoric, English Studies still carries vestiges of colonialism and apartheid in South Africa. Similarly, in other disciplines, scholars in the Global South have highlighted coloniality, epistemicides, epistemic errors, and epistemic injustices, but not in a dual critique of SoTL and the English language. Hypercritical self-reflexivity by academics should be the norm in SoTL, and this should be linked to language-based curriculum reforms and module content designs. All of these self-reflexive efforts should foreground how the mission to transform and decolonize is entangled with Eurocentric paradigms of English language teaching. This paper characterizes the nexus between SoTL and the coloniality of language within South African higher education. It also discusses and critiques the nature of an English department in a post-apartheid and postcolonial South Africa. In addition, it critiques the coloniality of language and imperial English language paradigms often embraced by higher education institutions (HEIs) in South Africa, and delineates curriculum transformation, Africanization, and decolonizing English within this educational sector. Finally, the paper challenges Eurocentric SoTL practices and colonialist English language paradigms by framing its argument within a critical southern decolonial perspective and a post-Eurocentric SoTL.
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Thambinathan, Vivetha, and Elizabeth Anne Kinsella. "Decolonizing Methodologies in Qualitative Research: Creating Spaces for Transformative Praxis." International Journal of Qualitative Methods 20 (January 1, 2021): 160940692110147. http://dx.doi.org/10.1177/16094069211014766.
Full textAbstract:
Though there is no standard model or practice for what decolonizing research methodology looks like, there are ongoing scholarly conversations about theoretical foundations, principal components, and practical applications. However, as qualitative researchers, we think it is important to provide tangible ways to incorporate decolonial learning into our research methodology and overall practice. In this paper, we draw on theories of decolonization and exemplars from the literature to propose four practices that can be used by qualitative researchers: (1) exercising critical reflexivity, (2) reciprocity and respect for self-determination, (3) embracing “Other(ed)” ways of knowing, and (4) embodying a transformative praxis. At this moment of our historical trajectory, it is a moral imperative to embrace decolonizing approaches when working with populations oppressed by colonial legacies.
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Santillan-Rosas, Irais Monserrat, and Noé Abraham González-Nieto. "Future and digital literacies." Texto Livre: Linguagem e Tecnologia 13, no. 3 (November 12, 2020): 334–56. http://dx.doi.org/10.35699/1983-3652.2020.25075.
Full textAbstract:
This paper builds toward the convergence of future and digital literacies as catalysts for transformative learning experiences. Based on a systematic analysis of qualitative data obtained from an entrepreneurship digital program with women from marginalized communities in Northeast Mexico (Monterrey), we examine the transformative potential of education. This is done with the use of a participatory action research paradigm and a decolonial perspective with the use of participant observation, semi-structured interviews and ethnographic tools. This study systematizes the experiences of a group of women who transformed their living conditions with the technological intervention and meaningful learning experiences, highlighting their life stories and success cases. This research evidences that future and digital literacies are key components to developing transformative learning experiences that have an impact on a community's social and economic improvement to think about different and possible lifestyles. Results also show the personal and learning profile of each participant and its relationship with the development of a specific scenario on the intersection of the skills in the areas of future and digital literacies. Discussions are built toward the possibilities of improving people’s present conditions when enhancing their future and digital skills. Thus, a component of social transformation and educational innovation and technology is present throughout the text.