Статті в журналах з теми "African Higher Education and Research Space (AHERS)"

This paper contributes a different perspective to the debates regarding the role of research ethics committees (RECs) in educational and social sciences research. It identifies limited explicit engagements from such debates about how academics who serve in RECs can learn from these committees towards academic growth and development in and beyond being ethical researchers. We (the authors) follow a duoethnographic method to reflect on our experiences of learning from one committee in a South African university. We argue that, notwithstanding the identified shortcomings in some of the REC committees, they can also be spaces for situated learning. Based on our experience, we identify several ways in which these committees can be resourceful. (1) They can empower the less experienced members through observation and interaction with the experienced. (2) They provide opportunities for the transfer of “knowledge power” to beyond the committee for quality research and postgraduate supervision practices. (3) They can be a solution to the limited research supervision capacity in some institutions. The paper also extends the understanding of the situated learning theory as we add ‘visitors’ as an element of the community of practice.

This study explores the plethora of challenges encountered in ensuring that research conducted in higher education institutions (HEIs) in Africa is ethical and morally unobjectionable. The study reflects on the roles and accountabilities of various stakeholders in contributing to the various challenges, either directly or indirectly. Data were collected using a narrative review of literature. Several challenges militate against the conduct of ethically sound research. The challenges can be categorised at two levels: the individual level and the system level. They include but are not limited to the lack of ethical awareness among emerging researchers, researchers not embracing ethics as their full responsibility, and the prevalence of a wide knowledge gap between researchers and participants. On the part of HEIs, challenges such as the lack of functional ethics committees, institutions’ failure to improve ethical literacy among emerging researchers, and a lack of mechanisms to monitor researchers’ conducts during the course of studies, particularly in empirical research, have been identified. A focus on the wider African research space illuminates such challenges as language barriers, diverging cultural and religious practices, rules and regulations of the land, and lower literacy levels in some parts of the continent. To mitigate these challenges, we recommend that HEIs should prioritise the conduct of ethical research through increased funding, through the institution of monitoring mechanisms, and through ensuring that highly and appropriately qualified personnel are constitutive of ethics committees to ensure best practice.

COVID-19 has distorted the teaching and learning pedagogy, as well as the research process of higher education institutions, particularly in Africa. This pandemic-imposed restrictions on movement and demanded a shift to online interaction. This blurred the lines between work and home life and has exacerbated the deep chasms of inequality upon which South African society operates. Established on empirical evidence, substantiated by documentary data, this paper explores how these existing inequalities, exacerbated by COVID-19, manifest in the postgraduate research space of South African higher education institutions. Qualitative data were collected during a recorded focus group interview, and thematically analysed. Through a Neo-Weberian lens, it will illustrate that the pandemic, among other challenges, posed significant ethical challenges to honours students completing their research projects, in turn, shifting policies and requirements of higher education institutions (HEIs) themselves to ensure the protection of their students and quality of research output. These include concerns around digital exclusion, locating participant consent, as well as the collection of data via online channels (Zoom, WhatsApp, Skype) and their privacy parameters. Considering these gulfs of inequality, the paper recommends key requirements for the future of ethically sound research in higher education in South Africa.

Abstract The aim of the study was to explore how female academics in rural South African higher education developed resilience by balancing the pressures caused by the COVID-19 pandemic, work, and house chores; and rose above the harsh situations. Some people in Africa and across the globe argue that females do not enjoy the same privileges and opportunities at home and work because of patriarchy and societal norms that reinforce family and organisational practices favouring the male counterparts. The study adopted a qualitative research approach and a case study design. A purposive sampling technique was used to choose nine participants from three rural universities. Telephonic interviews were used for data collection, and the data were thematically analysed. This study found that female academicians were faced with a myriad of challenges, but influences from within the self helped them to build resilience. The study concluded that no matter what hurdles are along the way, women have learnt to fight for their space. The implication drawn from the study’s findings is that failure to address the challenges faced by female academics, especially regarding the workload policy, impacts negatively on the quality of work done and slows down knowledge production. Consequently, the study recommended that employers in higher education should come up with a workload policy/model that allows female academics to work more efficiently and effectively contributing constructively to knowledge production in higher education.

Background/Context The study examines teachers’ and administrators’ perspectives on the persistent academic failure of African American male high school students. The study took place between 2003 and 2005 in a low-performing high school in Summerfield County, a Black suburban county in the Mid-Atlantic region of the United States with a poverty rate below 8%, according to the 2000 United States census. At the time of the study, there were a number of initiatives across the state designed to address what was being referred to as “the minority achievement gap.” The researchers—most of whom were African American faculty and graduate students at the University of Maryland—were interested in understanding what teachers and other school personnel such as counselors and administrators would have to say about why African American students, particularly males, tended to persistently underperform on standardized measures of achievement, had higher rates of suspension and expulsion from school, were overrepresented in special education, and had significantly higher dropout rates than all other subgroups in this mostly Black and middle-class suburban school district. Purpose and Research Questions In the present article, we build on the work of scholars of critical race studies in education and scholars concerned about teachers’ impact on student achievement to explore teachers’ beliefs about African American students, and we discuss the possible implications for African American males in troubled schools. We used critical race ethnographic methods to collect data on the following research questions: (1) How does a low-performing high school in a low-performing school district cope with the persistent problem of African American male underachievement? (2) In particular, how do teachers and administrators understand the problem? (3) How might this impact their ability to work successfully with African American male students? Setting The study took place in Summerfield County, a majority-Black suburban county in the Mid-Atlantic region of the United States. The county is known as the wealthiest Black county in the nation. With over 100,000 students, its school district is one of the largest and lowest performing in the state. At the time of the study, the district was ranked 23rd out of 24 districts in the state in measures of standardized achievement. The research took place in a midsized all-Black high school in a section of the county that is contiguous with one of the poorer sections of a nearby city. The high school, with a 99% Black population of slightly fewer than 1,000 students, was one of the lowest performing high schools in the district. Participants The main participants in the study consisted of two groups: (1) a sample of 50 teachers, administrators, and counselors, and (2) a subsample of 6 teachers in art, music, technology, social studies, and math who participated in ongoing individual interviews, a focus group, and classroom observations. Research Design This study involved a series of focus groups, formal and informal interviews with teachers, counselors, and administrators, and 18 months of ethnographic observations in the school. Conclusions Researchers found that school personnel overwhelmingly blamed students, their families, and their communities for the minority achievement gap. In short, the school was pervaded by a culture of defeat and hopelessness. Ongoing conversations with a smaller group of teachers committed to the success of African American male students revealed that the school was not a safe space for caring teachers who wanted to make a difference in the lives of their students.

Purpose Ascription theory together with human capital theory both predict that, over time, the scarcity of knowledge and skills in increasingly complex working contexts will “crowd out” the influence of arbitrary characteristics such as gender. The purpose of this paper is to test the extent to which job performance determinants of research productivity differ by gender in their contributions to research productivity, in the developing country (South Africa) context, in which gender and other forms of historical discrimination were previously endemic. Design/methodology/approach Research output was measured as published journal articles indexed by Thomson Reuters Institute for Scientific Information, ProQuest’s International Bibliography of the Social Sciences and the South African Department of Higher Education and Training, as well as conference proceedings publications, conference papers presented and published books and book chapters. Structural equation modelling, with critical ratio and χ2 tests of path moderation were used to test theory predicting gender (sex) differences moderate the potential influence of certain intrinsic determinants of job performance on research productivity, as a form of academic job performance. Findings Gender is found to moderate the relationship between experience and research productivity, with this relationship stronger for men, who are also found to have higher research output. This is considered a paradox of sorts, as English and African home languages, which proxy racial differences in societal and economic disadvantages and unequal opportunities, are not significantly associated with research output differences. Findings further suggest none of the tested intrinsic effects are moderated by gender, contesting theory from general work contexts. Research limitations/implications This research applied a cross-sectional design, and did not apply causal methods, instrumental variables or controls for endogeneity. Nevertheless, these are limitations shared with most research in the human resources field, which is constrained by the type of data available in organisational contexts. Further research might do well to investigate non-intrinsic influences on research productivity which may be vulnerable to differences in societal gender roles. Originality/value This research offers a novel perspective of research productivity and gender inequality in a developing country context of increasing diversity, which might offer useful insights into other contexts facing increasing diversity in higher education. The problem of gender-based inequality in research productivity is empirically identified, and little evidence is found to support the notion that intrinsic effects, including core self-evaluations, are at the heart of this problem. Arguably, these findings reduce the problem space around gender inequality in research productivity, in a context in which other forms of disadvantage might no longer manifest in research productivity inequality.

The #FeesMustFall-protests were symbolic of unguided social dynamics as stakeholders directly or in directly (indirectly) scramble for escape due to the financial implications that fees increment would engender. South African government is aware of the importance of education in any growing economy as this was demonstrated in the agenda of the post-1994 government in prioritising primary and secondary education, even though the quality of education remained decidedly poor. However, same cannot be said for tertiary Universities in South Africa, the low priority granted to higher education over the past two decades had always been a bone of contention. This paper therefore attempts to interrogate various explanations for fees must fall movement and how this impact on the writing centre at the North-West University, Mafikeng Campus. In contextualizing this problem, the paper employed key elements of Altbach’s empirical theory of student movements. Using Focus Group discussion and by means of Atlas-ti statistical package, the paper demonstrated the richness of data available for analysis and reflects on correlated methodological challenges when attempting to understand student movements and the dynamic relationship between the University environment as well as the country-wide movement, the territorial space and that of writing centre experience during and after the protest. The paper concludes by reflecting and suggesting on elements of a possible research agenda on balancing education and economy.

Aim/Purpose: The purpose of this collaborative autoethnographic research study was to explore how a shared Ghanaian study abroad experience would (re)shape how two U.S. first-generation Black women doctoral students understood teaching, learning, and academic achievement. Through our experiences, we reflected on what a reimagining U.S. higher education could look like to facilitate a cultural shift in educational norms. Background: The centrality of whiteness in U.S. education contributes to the learning and unlearning of people of Black students. The promise of Ghana, then, represents a space for revisioning who we are and could be as student affairs and counselor educators through more African ways of knowing. Methodology: Collaborative Autoethnography (CAE) served as the methodology for this study. CAE can be described as a collaborative means of self-engagement (Chang, Ngunjiri, Hernandez, 2013; Chang, 2016) and is an interplay between collaboration, autobiography, and ethnography among researchers (Chang, Ngunjiri, Hernandez, 2013), where researchers’ experiences, memories, and autobiographical materials are gathered, analyzed, and interpreted to gain insight into a particular experience (Chang, Ngunjiri, Hernandez, 2013; Chang, 2016). Contribution: This study nuances ways of knowing and expectations around learning and accomplishment for Black students. This is done through following the journey of two Black women doctoral students in counselor education and student affairs who are deeply aware of the ways their classroom and educative practices contribute to the socialization and learning of Black children. This paper offers strategies for operationalizing more culturally responsive ways of engaging students and of enacting student affairs and counselor educator practices. Findings: The findings from this study have been synthesized into two major themes: (1) The reimagining of professional preparation; and (2) student and teacher socialization. Together, they reveal ways in which inherently Ghanaian practices and techniques of teaching and learning contribute to increased student engagement, educational attainment, and success. Recommendations for Practitioners: Higher education practitioners should consider how to apply Ghanaian principles of success and inclusion to ensure students can participate in campus programs and initiatives with minimal barriers (financial, social, and emotional) through collective commitment to inclusion, centering non-western constructs of time so that students have flexibility with institutional engagement, and design support systems for student leaders where collective rather than individual accomplishments are centered. Recommendation for Researchers: Researchers should consider shifting the centrality of positivist notions of scholarship in publication and research pipelines so that inherently African ways of knowing and being are included in the construction of knowledge. Impact on Society: This study has societal implications for the P-20 educational pipeline as it pertains to Black students and Black education. Specifically, there are implications for the many ways that we can affirm Black brilliance in U.S. public school settings, by acknowledging what and how they come to know things about the world around them (e.g., via singing, dancing, poetry, questioning). In terms of higher education in the U.S., this study calls into question how we, as educators and practitioners, position Black students’ ancestral knowledges as being both valid and valuable in the classroom. Future Research: Future researchers may wish to examine: (1) the direct suggestions for what inclusive education can look like from Ghanaians themselves as outsiders looking into U.S. education; (2) exploration of Black American and Ghanaian student perspectives and perceptions on teaching and learning in their respective countries, and (3) exploration of a broader range of Black people's voices including those of Black LGBT people, Black trans women, and non-millennial Black educators, for insight into making educational spaces more inclusive, transformative, and affirming.

Sudan Notes and Records (hereafter SNR or simply “the journal”) was a leading African scholarly journal on Sudanese studies established by the British administration of the Anglo-Egyptian Sudan in 1918. Perhaps because of the high scientific standards it upheld throughout its life span, the political underpinnings that accompanied its foundation might not be so apparent. This study argues that, from its founding until the late 1940s, when the British administration was paving the way for a transfer of power to the Sudanese, SNR had ostensibly political orientations as reflected, among other things, in the editorial policy of the journal. The political leanings of SNR had two dimensions: internal and external.On the internal level, editorial policy in the 1920s favored notables and tribal chiefs, rather than the intelligentsia, by allotting space in this periodical to articles “written” by Sudanese sheikhs, a phenomenon occurring at a time when the policy of Indirect Rule figured most prominently in the calculation of the administration. In the late 1930s the administration courted the intelligentsia, offering them greater opportunities in the civil service and higher education abroad. The editorial policy of SNR favored these educated elements by publishing articles and correspondences written by the intelligentsia, including Sayyed Abd el-Rahman el-Mahdi, the patron of a prominent Sudanese political party—the Umma. Until independence in 1956, the Sudanization of contribution to the journal became one of the focal points of editorial notes.On the external level, the political bias of SNR was directly linked to the British policy vis-à-vis Egyptian claims of sovereignty over the Sudan. The study contends that one of the tactics the British used to separate the Sudan from Egypt was to foster the concept of nationalism among the Sudanese through archeological research. One of the prime vehicles for the spread of this concept was in fact SNR, whose very nature was questioned in the late 1940s by its own subscribers.

Рассматривается актуальность использования открытых образовательных ресурсов при подготовке будущих учителей-логопедов, обучающихся по направлению 44.03.03 Специальное (дефектологическое) образование, профиль: Логопедия. Обоснованы актуальность исследования и особенности применения открытых образовательных ресурсов в университете. Проанализирован опыт использования открытых образовательных ресурсов в зарубежных странах (Япония, Нидерланды, Германия, США, Франция, страны Африки), основные документы и опыт ведущих вузов России в их применении, призванных сделать подготовку высококвалифицированных кадров, способных к профессиональному и мобильному росту в условиях информатизации современного общества и развития новых наукоемких технологий. Отображены особенности использования открытых образовательных ресурсов в Томском государственном педагогическом университете. Представлен анализ результатов тестирования преподавателей и студентов по направлению «Логопедия» в сфере применения и обучения использованию открытых образовательных ресурсов в университете. Приведены обоснованные данные актуальности темы для углубленного дальнейшего изучения. В связи с внедрением дистанционного формата обучения вузы стали активно развиваться в цифровом пространстве, особенно остро стал вопрос о прохождении практики обучающимися в дистанционном формате, а также теоретических курсов с наличием практических часов. The article examines the relevance of the use of open educational resources in the preparation of future teachers-speech therapists studying in the direction 44.03.03 Special (defectological) education, profile: Speech therapy. The article substantiates the relevance of the research and the features of the application of open educational resources at the university. The results of the survey of students and teachers are presented. The experience of using open educational resources in foreign countries (Japan, Holland, Germany, USA, France, African countries), the main documents and the experience of leading Russian universities in their application, designed to prepare highly qualified personnel capable of professional and mobile growth in conditions of informatization modern society and the development of new science-intensive technologies. The study reflects the features of the use of open educational resources at Tomsk State Pedagogical University. The analysis of the results of testing teachers and students in the direction of Speech Therapy, in the field of application and training in the use of open educational resources at the university is presented. Provided substantiated data on the relevance of the topic for in-depth further study. In connection with the introduction of the distance learning format, higher educational institutions began to actively develop in the digital space, the issue of practical training for students in a distance format, as well as the passage of theoretical courses with the availability of practical hours, became especially acute.

Purpose The purpose of this paper is to report the training of college librarians, academic and management staff, IT managers and students on how to organise, manage and use a user-friendly library. In Uganda, as in many countries, the problem is that school and/or college libraries are managed by librarians who may have good cataloguing and management skills, but who do not have the pedagogic skills and knowledge of the school curricula that are necessary for librarians to be able to guide and mentor both teachers and students or organise curriculum-related activities or facilitate research. The development of user-friendly libraries contributes in improving education quality through nurturing the interest of students and teachers in literacy activities and active search for knowledge. Under the stewardship of the Belgium Technical Cooperation and the Ministry of Education in Uganda, library stakeholders were trained on how to put users – rather than themselves – in the centre of the library’s operations and introduced to active teaching and learning methodologies and activities with emphasis on getting engaged in transforming spaces, services, outreach to users and collections. Several measures, short and long term were taken to address the gaps limiting the performance of the librarians. Given the disparities in the trainees’ education level and work experience, the training was delivered in seven modules divided into three units for over eight months in 2015. By the end of the training, trainees developed unique library strategic plan, library policies and procedures, capacity to use library systems, physical design and maintenance systems, partnerships, library structure and staff job descriptions. Design/methodology/approach To effectively engage the participants each topic was conducted using active teaching and learning (ATL) methodologies, including: lecture with slides and hands-on practice – each topic was introduced in a lecture form with slides and hands-on exercises. The main goal was to introduce the participants to the concepts discussed, offer opportunities to explore alternative approaches, as well define boundaries for discussion through brainstorming. The question-answer approach kept the participants alert and to start thinking critically on the topic discussed – brainstorming sessions allowed thinking beyond the presentation room, drawing from personal experiences to provide alternatives to anticipated challenges. The goal here was for the participants to provide individual choices and approaches for real life problems; group discussions: case study/ scenario and participant presentations – participants were provided with a scenario and asked to provide alternative approaches that could solve the problem based on their personal experience at their colleges. By the end of the group discussion, participants presented a draft of the deliverable as per the topic under discussion. More so, group discussions were an excellent approach to test participant’s teamwork skills and ability to compromise, as well as respecting team decisions. It was an opportunity to see how librarians will work with the library committees. Group discussions further initiated and cemented the much-needed librarian–academic staff – college management relationship. During the group discussion, librarians, teaching staff, ICT staff and college management staff, specifically the Principals and Deputy Principals interacted freely thus starting and cultivating a new era of work relationship between them. Individual presentation: prior to the workshop, participants were sent instructions to prepare a presentation on a topic. For example, participants were asked to provide their views of what a “user-friendly library” would look like or what would constitute a “user-friendly library”; the college library of HTC-Mulago was asked to talk about their experience working with book reserves, challenges faced and plans they have to address the challenges, while the college librarian from NTC-Kaliro was asked to describe a situation where they were able to assist a patron, the limitations they faced and how they addressed them. Doing so did not only assist to emotionally prepare the participants for the training but also helped to make them start thinking about the training in relation to their libraries and work. Take-home assignment: at the end of each session, participants were given home assignments to not only revise the training material but also prepare for the next day training. Further the take-home assignments provided time for the participants to discuss with their colleagues outside of the training room so as to have a common ground/ understanding on some of the very sensitive issues. Most interesting assignment was when participants were asked to review an article and to make a presentation in relation to their library experiences. Participant reports: participant reports resulted from the take-home assignments and participants were asked to make submission on a given topic. For example, participants were asked to review IFLA section on library management and write a two-page report on how such information provided supported their own work, as well as a participant report came from their own observation after a library visit. Invited talks with library expert: two invited talks by library experts from Consortium of Uganda University Libraries and Uganda Library and Information Science Association with the goal to share their experience, motivate the participants to strive higher and achieve great things for their libraries. Library visitation: there were two library visits conducted on three separate days – International Hospital Kampala (IHK) Library, Makerere University Library and Aga Khan University Hospital Library. Each of these library visits provided unique opportunities for the participants to explore best practices and implement similar practices in their libraries. Visual aids – videos, building plans and still photos: these were visual learning aids to supplement text during the lectures because they carried lot of information while initiating different thoughts best on the participants’ past experience and expertise. The training advocated for the use of ATL methodologies and likewise similar methodologies were used to encourage participants do so in their classrooms. Findings Addressing Key Concerns: Several measures, both long and short term, were taken to address the gaps limiting the performance of the librarians. The measures taken included: selected representative sample of participants including all college stakeholders as discussed above; active teaching and learning methodologies applied in the training and blended in the content of the training materials; initiated and formulated approaches to collaborations, networks and partnerships; visited different libraries to benchmark library practices and encourage future job shadowing opportunities; and encouraged participants to relate freely, understand and value each other’s work to change their mindsets. College librarians were encouraged to ensure library priorities remain on the agenda through advocacy campaigns. Short-term measures: The UFL training was designed as a practical and hands-on training blended with individual and group tasks, discussions, take-home assignments and presentations by participants. This allowed participates to engage with the material and take responsibility for their own work. Further, the training material was prepared with a view that librarians support the academic life of teaching staff and students. Participants were tasked to develop and later fine-tune materials designed to support their work. For example, developing a subject bibliography and posting it on the library website designed using open source tools such as Google website, Wikis, blogs. The developed library manual includes user-friendly policies and procedures referred to as “dos and don’ts in the library” that promote equitable open access to information; drafting book selection memos; new book arrivals lists; subscribing to open access journals; current awareness services and selective dissemination of information service displays and electronic bulletins. Based on their library needs and semester calendar, participants developed action points and timelines to implement tasks in their libraries at the end of each unit training. Librarians were encouraged to share their experiences through library websites, Facebook page, group e-mail/listserv and Instagram; however, they were challenged with intimate internet access. College libraries were rewarded for their extraordinary job. Given their pivotal role in the management and administration of financial and material resources, on top of librarians, the participants in this training were college administrators/ management, teaching and ICT staff, researchers and student leadership. Participants were selected to address the current and future needs of the college library. These are individuals that are perceived to have a great impact towards furthering the college library agenda. The practical nature of this training warranted conducting the workshops from developed but similar library spaces, for example, Aga Khan University Library and Kampala Capital City, Makerere University Library, International Hospital Kampala Library and Uganda Christian University Library. Participants observed orientation sessions, reference desk management and interviews, collection management practices, preservation and conservation, secretarial bureau management, etc. Long-term measures: Changing the mindset of librarians, college administrators and teaching staff is a long-term commitment which continues to demand for innovative interventions. For example: job shadowing allowed college librarian short-term attachments to Makerere University Library, Uganda Christian University Library, Aga Khan Hospital University Library and International Hospital Kampala Library – these libraries were selected because of their comparable practices and size. The mentorship programme lasted between two-three weeks; on-spot supervision and follow-up visits to assess progress with the action plan by the librarians and college administration and college library committee; ensuring that all library documents – library strategic plan, library manual, library organogram, etc are approved by the College Governing Council and are part of the college wide governing documents; and establishing the library committee with a job description for each member – this has strengthened the library most especially as an advocacy tool, planning and budgeting mechanism, awareness channel for library practices, while bringing the library to the agenda – reemphasizing the library’s agenda. To bridge the widened gap between librarians and the rest of the stakeholders, i.e. teaching staff, ICT staff, college administration and students, a college library committee structure and its mandate were established comprising: Library Committee Chairperson – member of the teaching staff; Library Committee Secretary – College Librarian; Student Representative – must be a member of the student Guild with library work experience; and Representative from each college academic department. A library consortium was formed involving all the four project supported colleges to participate in resource sharing practices, shared work practices like shared cataloguing, information literacy training, reference interview and referral services as well a platform for sharing experiences. A library consortium further demanded for automating library functions to facilitate collaboration and shared work. Plans are in place to install Koha integrated library system that will cultivate a strong working relationship between librarians and students, academic staff, college administration and IT managers. This was achieved by ensuring that librarians innovatively implement library practices and skills acquired from the workshop as well as show their relevance to the academic life of the academic staff. Cultivating relationships takes a great deal of time, thus college librarians were coached on: creating inclusive library committees, timely response to user needs, design library programmes that address user needs, keeping with changing technology to suite changing user needs, seeking customer feedback and collecting user statistics to support their requests, strengthening the library’s financial based by starting a secretarial bureau and conducting user surveys to understand users’ information-seeking behaviour. To improve the awareness of new developments in the library world, college librarians were introduced to library networks at national, regional and international levels, as a result they participated in conferences, workshops, seminars at local, regional and international level. For example, for the first time and with funding from Belgium Technical Cooperation, college librarians attended 81st IFLA World Library and Information Congress in South African in 2015. College libraries are now members of the Consortium of Uganda University Libraries and Uganda Library and Information Science Association and have attended meetings of these two very important library organisations in Uganda’s LIS profession. The college librarians have attended meetings and workshops organized by these two organisations. Originality/value At the end of the three units training, participants were able to develop: a strategic plan for their libraries; an organogram with staffing needs and job description matching staff functions; a Library Committee for each library and with a structure unifying all the four project-support Colleges; a library action plan with due dates including deliverables and responsibilities for implementation; workflow plan and organisation of key sections of the library such as reserved and public spaces; furniture and equipment inventory (assets); a library manual and collection development policy; partnerships with KCCA Library and Consortium of Uganda University Libraries; skills to use Koha ILMS for performing library functions including: cataloguing, circulation, acquisitions, serials management, reporting and statistics; skills in searching library databases and information literacy skills; skills in designing simple and intuitive websites using Google Sites tools; and improved working relationship between the stakeholders was visible. To further the user-friendly libraries principle of putting users in the centre of the library’s operations, support ATL methodologies and activities with emphasis on getting engaged in transforming spaces, services, outreach to users and collections the following initiatives are currently implemented in the colleges: getting approval of all library policy documents by College Governing Council, initiating job shadowing opportunities, conducting on-spot supervision, guide libraries to set up college library committees and their job description, design library websites, develop dissemination sessions for all library policies, incorporate user-friendly language in all library documents, initiate income generation activities for libraries, set terms of reference for library staff and staffing as per college organogram, procurement of library tools like DDC and library of congress subject headings (LCSH), encourage attendance to webinars and space planning for the new libraries.

This article is a critical review of quality assurance in higher education in Africa with the purpose of identifying recent results, challenges still to be faced, and actions required to forcefully move towards the construction of an African higher education and research space (AHERS). The article identifies factors responsible for the decline in quality and proposes an integrated and holistic conceptual framework for analysing quality assurance. It reviews the various initiatives implemented in recent years and identifies, among the results, the establishment of new quality assurance agencies, the creation of a regional quality assurance system in East Africa, the strengthening of institutional development capacities, and capacity building in competencies-based curriculum reform. Challenges include the limited human capacity of quality assurance agencies, ineffectiveness in implementing harmonisation strategies, and the lack of tools required to compare qualifications. The article concludes with recommendations on promoting student and staff mobility to help realise the creation of AHERS. Cet article est une critique de l’assurance qualité de l’enseignement supérieur en Afrique. Il a pour objectif d’identifier les récentes études, les défis à relever, et les actions nécessaires pour provoquer la création d’un Espace Africain pour l’Enseignement Supérieur et la Recherche (AHERS). Cet article identifie les facteurs à l’origine du déclin de la qualité et propose un cadre théorique holistique complet pour analyser l’assurance qualité. Il critique les différentes initiatives mises en place ces dernières années et s’attarde plus spécifiquement sur la fondation de nouvelles agences chargées de l’assurance qualité, la création d’un système régional d’assurance qualité en Afrique de l’Est, le renforcement des capacités de développement des institutions, et le développement des capacités nécessaires pour établir une réforme des programmes axée sur les compétences. La capacité humaine limitée des agences d’assurance qualité, l’inefficacité quant à l’implémentation des stratégies d’harmonisation et le manque d’outils pour comparer les diplômes font partie des difficultés majeures. Nous terminons cet article en encourageant la mobilité des étudiants et des professeurs pour provoquer la création d’un Espace Africain pour l’Enseignement Supérieur et la Recherche.

A recent proposal by the Council for Higher Education (CHE) outlines a solution to the persistently low and racially skewed completion rates in South African higher education. This involves lengthening the curricula of all qualifications through the insertion of 120 credits of ‘foundational provision’. This article provides a critique of this strategy by exploring its origins and placing South African efforts at improving student access and success in the international context. It draws on the narratives of two academics, one a top research professor and the other a foundation programme lecturer, employing the theoretical lens of Pierre Bourdieu to examine higher education as a social space or field. This analysis suggests that the power structure of higher education itself is likely to constrain the effectiveness of the CHE’s proposal and ultimately fail to shift the low and racially skewed completion rates that plague South African higher education.

While learning analytics (LA) has been highlighted as a field aiming to address systemic equity and quality issues within educational systems between and within regions, to date, its adoption is predominantly in the Global North. Since the Society for Learning Analytics Research (SoLAR) aspires to be international in reach and relevance, and to increase the diversity and inclusivity of the SoLAR community, it is pertinent to look at learning analytics use in higher education institutions in Africa. This paper reports the first scoping review of research in the field of LA conducted on the African continent. The coding and analysis show that LA research is still in its infancy on the African continent with only 15 studies, overwhelmingly from South Africa. The study also revealed several challenges, such as limited technical support and access to LMSs, the limited visibility of African scholars at SoLAR events and publication venues, and the limited focus on interventions that involve stakeholders. The article concludes with several propositions and provocations to advance the adoption of LA in Africa and open up space for critical conversations about the potential of learning analytics in contexts with characteristics different than those found in the Global North.

Framed in the context of decoloniality, this study advocates for the embedding of African indigenous epistemologies into student development in university education in order to emancipate it from the pervasive Eurocentric hegemony. The thesis of this paper contends that student development in higher education has remained firmly anchored on Eurocentric ways of knowing at the expense of other epistemologies especially those from the Global South. Indigenous epistemologies are interiorized and marginalized. Efforts to Africanize the curriculum have largely been piecemeal and student development theory has continued to be underpinned by Eurocentric epistemology with a devastating impact on student identity and character development. This study employed the qualitative research paradigm in which three state universities in Zimbabwe were purposively selected as research sites. Data were collected through in-depth interviews with student affairs practitioners and were analysed qualitatively through coding of emerging themes and this was complimented by the use of the NVivo qualitative data analysis software. Results revealed that Eurocentrism is largely the dominant epistemology in student development while African indigenous epistemologies are marginalized, invisibilized and interiorized. The findings also exposed several challenges that are faced by student affairs practitioners with the major ones being; inadequate institutional funding, unavailability of Afrocentric literature on Student Development as well as well as lack of space on the timetable. The study recommended the inclusion of African indigenous epistemologies into student development through the adoption models that imbue cultural values and ways of knowing of indigenous people.

Integrating HIV and AIDS into the academic curriculum is not engaged with vigorously enough in South African higher education institutions, for several reasons, ranging from lack of interest to complaints of belabouring the issue of HIV and AIDS, especially from the biomedical perspective. Through such integration the academic curriculum could be a key space and engine for persuading change and abating the effects of HIV and AIDS in higher education as well as in the communities served by the universities. We reflect on our three-year research project engagement and explore how collaboration facilitated integration of HIV and AIDS issues in our academic curriculum. Working from a critical paradigm and using a collaborative self-study approach, we utilised drawings and responses from questions which we compiled for ourselves. Textual and visual data generated were thematically analysed. The findings revealed that collaboration counteracts isolation; enables capacity development in integration for the collaborating researchers; and permits engaging with participatory visual methodologies to encourage integration. We conclude that collaboration is key in facilitating integration of HIV and AIDS in the higher education curriculum, and that collaboration using participatory visual methodologies enhances entry-points in engaging with HIV and AIDS in South Africa and beyond. This work has implications for integrating HIV and AIDS issues into the higher education curriculum.

Africanisation refers to a renewed focus on Africa, a reclaiming of what has been taken from Africa, and forms part of a post-colonialist and an anti-racist discourse. Africanising the curriculum involves developing scholarship and research established in African intellectual traditions. The idea is that this education will produce people who are not alienated from their communities and are sensitive to the challenges facing Africa. However, the idea of Africanisation is highly contested and may evoke a false or at least a superficial sense of ‘belonging,’ further marginalisation, or it may emphasise relevance. This article discusses the possibility of Africanisation and takes further the argument of Graham Duncan of how Africans can reclaim their voices in the space of theological education. It unpacks the idea of Africanisation within higher education in general, examining the rationale behind the calls for Africanisation, followed by a discussion on the implications of Africanisation for theological education.Keywords: Africanisation; theological education; transformation; Graham Duncan

This article traces a pedagogical trajectory in South African higher education that started in engineering education and leads to walking-as-research. Situated on District Six, a well-known site of apartheid forced removals, a cartographic and diffractive methodology is utilized to trace the development of this pedagogy, as well as walks that have emerged out of mapping the site by means of geographic information system (GIS). We develop propositions related to a practice we call counter-surveying, and we trace two walks of District Six with people who are connected to the site. Recognizing the hauntological power of walking, we walk into the past and diffractively read the walks together with South African history, geomatics education, and posthumanist theory. Premised on relational ontologies, we attend to the ghosts of District Six and explore different ways of interrogating issues of land and education, while opening up a space for Otherness.

Postgraduate supervision in South Africa is a fraught academic space. The ASSAF Report (2010) indicates that supervisor competence is a key contributing factor in student attrition. The coupling of autonomous student and competent supervisor is far from being the usual pattern in South African higher education. Furthermore, postgraduate supervision workshops and courses seldom focus on how particular practices are likely to result in social exclusion, giving far more attention to technical aspects of supervision. This paper considers instead the unwitting ‘othering’ that has occurred in my history as a supervisor and gives an account of ideas and principles that have guided me in seeking to improve my own practice. I focus in particular on those elements or aspects of my practice that are likely to (or do) alienate and marginalise my postgraduate students as I engage with supervising their work. My paper records an ongoing exercise in self-reflexion, shaped methodologically by the tenets of critical autoethnography, as a means to examine potentially subjugating effects that I can identify in my practice as supervisor with a diversity of postgraduate students. In this paper I reflect on two important aspects of supervision: verbal critique and written critique. I probe these two aspects with a view to altering my own trajectory of development in the direction of a more productive level of self-awareness in my practice. I argue that a sustained, careful and considered approach to student supervision that understands and conceptualises writing as a process (rather than a product) has enormous potential for facilitating and developing student academic writing competence. A heightened sensitivity to the debilitating and demeaning effects of careless feedback commentary and embracing research supervision as humanising pedagogy have significant implications for helping students to negotiate the liminal space in which they must master the threshold competences needed for success in advanced higher education research.

The study interrogates an annual course with undergraduate computer science students that takes place against the background of national student protests at universities across South Africa to effect equitable access to universities. It uses reflections by computer science students of their experience of collaborative work on a Scenario Pedagogy (SP) course, as well as the results of a survey of student collaborative practices in a digital space as a window into their learning trajectories. The study demonstrates and offers an understanding of how SP can contribute to developing computer science students as communicators in their discipline at university and future workplaces. It explores the usefulness of Communities of Practice (COP) and Knowledgeability across Landscapes of Practice (KLP) theory as an analytical tool-set as well as a descriptive language for investigating and explaining learning events. The changing and changed landscape of higher education and the world of work present new challenges and opportunities, particularly in curriculum development and delivery. Utilising “authentic†pedagogies and social learning theory provides appropriate tools for meeting these challenges. Exploring reflective practices and their contribution to the emerging of transformed practices and identities in the South African higher education sector would be a fruitful avenue of future research.

Purpose The overall aim of this research is to propose a research incentive framework for academic staff members at the South African universities of technology (UoTs). Design/methodology/approach An exploratory case study methodology was applied, while a questionnaire was used to (1) identify the factors that stimulated staff members' research activities; (2) assess what was considered an appropriate way of measuring research productivity and (3) identify appropriate research awards, recognition and rewards. Working from the self-determination theory (SDT), the results of the data analysis were used to develop a framework for ensuring crowding-in of research incentives into intrinsic motivation. This framework is anchored on the three main components (competence, autonomy and social relatedness) of the cognitive evaluation theory (CET) that provides guidelines for the design of a research incentive system. Findings Intrinsically motivated researchers tend to conduct research for their inherent satisfaction because it meets their basic individual psychological need for competence. Existing research incentives and productivity systems fail to provide intrinsic motivation for researchers. Recommendation for a framework for designing research incentive systems is centred on the researchers themselves. This approach contributes to a research environment that provides space for autonomy, creativity, flexibility and innovation and consequently a successful research output that is hinged on the ability to keep researchers intrinsically motivated. Originality/value A conceptual framework is proposed specifically for technically focused UoT suggesting that crowding-in the motivation of researcher incentives results in improved intrinsic-based motivation. The autonomy of researchers in particular is regarded as the most important driver of such motivation, with the availability of resources, collegiality and research skills and development ranking as the most important aspects specifically driving intrinsic motivation. The framework not only provides a tool for institutions of higher education focused on developing the technical skills, but also offers management at any type of university challenged with low research outputs and a poor research ethos with an alternative method to improve both the quantity and quality of research outputs.

Some international researchers assume that there is a lack of ethical review of research in many countries of the Global South. However, numerous African countries have recently introduced local and national research ethics guidelines. This article unpacks how ethical reviews of research in education are negotiated in a higher education institution in Ethiopia. It employs a critical analytical lens to challenge some of the assumptions of Beaty’s (2010) Institutional Review Board (IRB) stakeholder model. The article begins with a discussion of the limitations inherent in the IRB model. Critical analyses of institutional documents and non-confidential, off-the-shelf IRB minutes are also conducted. The analysis shows that researchers within the medical and health sciences disciplines have well established organizational engagement when it comes to handling issues related to research ethics. However, the limited representation of the educational and social and behavioral science disciplines remains a challenge. Furthermore, ethical issues in conducting educational research are hardly addressed in the national guidelines for granting research ethics approval. This results in further marginalisation of the contributions of educational research to knowledge production. Certains chercheurs internationaux présument un manque de suivi éthique de la recherche dans plusieurs pays du Sud. Cependant, de nombreux pays d’Afrique ont récemment mis en place des recommandations au niveau local et national en ce qui concerne l’éthique de la recherche. Le présent article analyse comment le suivi éthique de la recherche en sciences de l’éducation est mené dans un établissement d’enseignement supérieur en Ethiopie. Adoptant un point de vue analytique critique, il remet en question certains présupposés du modèle de l’Institutional Review Board (IRB – comité d’éthique de la recherche) de Beaty (2010) basé sur la théorie des parties prenantes. L’article commence par considérer les limites du modèle de l’Institutional Review Board. Des analyses critiques sont également menées à partir de documents institutionnels et de comptes-rendus disponibles et non confidentiels de réunions de l’Institutional Review Board. Cette recherche démontre que les chercheurs en médecine et sciences de la santé ont des positions clairement établies et propres aux organismes auxquels ils appartiennent, qui leur permettent de faire face aux questions d’éthique de la recherche. Cependant, la sous-représentation des sciences de l’éducation, des sciences sociales et des sciences comportementales demeure problématique. De plus, les questions éthiques qui se posent dans la recherche en sciences de l’éducation sont à peine abordées dans les directives nationales qui permettent d’obtenir l’approbation du comité d’éthique de la recherche. Cela a pour conséquence d’éloigner un peu plus les contributions de la recherche en sciences de l’éducation de la production du savoir.

For the past few years, as concerned academics and educators in South African higher education, we have come together to meet/think/drink coffee/eat/discuss our research and teaching practices in a coffee shop that overlooks the Rondebosch Common, a public space and national heritage site. The Common invited us to take our thoughts for a walk and we embarked on numerous walking encounters that affected and troubled us in many ways. Our walks became research-creation events that surfaced the implicatedness of our white settler privilege. As we grappled with the complexities and ambivalences grounded in our relationality with this contested site, we were prompted to explore hauntology as a theoretical orientation for our pedagogical practices. Walking with/through the demarcated land that is surrounded by privilege in terms of buildings, services and residences enacted and materialised entanglements of the past/present/future histories. We felt an exchange of affect between those present, the ghosts of colonial and apartheid histories, and the implications for our ongoing teaching. Following Haraway's (2016) ‘staying with the trouble’ and Tsing et al.'s (2017) ‘how to live on a damaged planet’, the relationships between human and non-human continue to haunt us, as we grapple with the im/possibility of finding common ground in a country devastated by colonial and apartheid violences.

Introduction Eating is one of the most quintessential activities of human life. Because of this primacy, eating is, as food anthropologist Sidney Mintz has observed, “not merely a biological activity, but a vibrantly cultural activity as well” (48). This article posits that the current awareness of climate change in the Western world is animating such cultural activity as the Slow Food movement and is, as a result, stimulating what could be seen as an evolutionary change in popular foodways. Moreover, this paper suggests that, in line with modelling provided by the Slow Food example, an increased awareness of the connections of climate change to the social injustices of food production might better drive social change in such areas. This discussion begins by proposing that contemporary foodways—defined as “not only what is eaten by a particular group of people but also the variety of customs, beliefs and practices surrounding the production, preparation and presentation of food” (Davey 182)—are changing in the West in relation to current concerns about climate change. Such modification has a long history. Since long before the inception of modern Homo sapiens, natural climate change has been a crucial element driving hominidae evolution, both biologically and culturally in terms of social organisation and behaviours. Macroevolutionary theory suggests evolution can dramatically accelerate in response to rapid shifts in an organism’s environment, followed by slow to long periods of stasis once a new level of sustainability has been achieved (Gould and Eldredge). There is evidence that ancient climate change has also dramatically affected the rate and course of cultural evolution. Recent work suggests that the end of the last ice age drove the cultural innovation of animal and plant domestication in the Middle East (Zeder), not only due to warmer temperatures and increased rainfall, but also to a higher level of atmospheric carbon dioxide which made agriculture increasingly viable (McCorriston and Hole, cited in Zeder). Megadroughts during the Paleolithic might well have been stimulating factors behind the migration of hominid populations out of Africa and across Asia (Scholz et al). Thus, it is hardly surprising that modern anthropogenically induced global warming—in all its’ climate altering manifestations—may be driving a new wave of cultural change and even evolution in the West as we seek a sustainable homeostatic equilibrium with the environment of the future. In 1962, Rachel Carson’s Silent Spring exposed some of the threats that modern industrial agriculture poses to environmental sustainability. This prompted a public debate from which the modern environmental movement arose and, with it, an expanding awareness and attendant anxiety about the safety and nutritional quality of contemporary foods, especially those that are grown with chemical pesticides and fertilizers and/or are highly processed. This environmental consciousness led to some modification in eating habits, manifest by some embracing wholefood and vegetarian dietary regimes (or elements of them). Most recently, a widespread awareness of climate change has forced rapid change in contemporary Western foodways, while in other climate related areas of socio-political and economic significance such as energy production and usage, there is little evidence of real acceleration of change. Ongoing research into the effects of this expanding environmental consciousness continues in various disciplinary contexts such as geography (Eshel and Martin) and health (McMichael et al). In food studies, Vileisis has proposed that the 1970s environmental movement’s challenge to the polluting practices of industrial agri-food production, concurrent with the women’s movement (asserting women’s right to know about everything, including food production), has led to both cooks and eaters becoming increasingly knowledgeable about the links between agricultural production and consumer and environmental health, as well as the various social justice issues involved. As a direct result of such awareness, alternatives to the industrialised, global food system are now emerging (Kloppenberg et al.). The Slow Food (R)evolution The tenets of the Slow Food movement, now some two decades old, are today synergetic with the growing consternation about climate change. In 1983, Carlo Petrini formed the Italian non-profit food and wine association Arcigola and, in 1986, founded Slow Food as a response to the opening of a McDonalds in Rome. From these humble beginnings, which were then unashamedly positing a return to the food systems of the past, Slow Food has grown into a global organisation that has much more future focused objectives animating its challenges to the socio-cultural and environmental costs of industrial food. Slow Food does have some elements that could be classed as reactionary and, therefore, the opposite of evolutionary. In response to the increasing homogenisation of culinary habits around the world, for instance, Slow Food’s Foundation for Biodiversity has established the Ark of Taste, which expands upon the idea of a seed bank to preserve not only varieties of food but also local and artisanal culinary traditions. In this, the Ark aims to save foods and food products “threatened by industrial standardization, hygiene laws, the regulations of large-scale distribution and environmental damage” (SFFB). Slow Food International’s overarching goals and activities, however, extend far beyond the preservation of past foodways, extending to the sponsoring of events and activities that are attempting to create new cuisine narratives for contemporary consumers who have an appetite for such innovation. Such events as the Salone del Gusto (Salon of Taste) and Terra Madre (Mother Earth) held in Turin every two years, for example, while celebrating culinary traditions, also focus on contemporary artisanal foods and sustainable food production processes that incorporate the most current of agricultural knowledge and new technologies into this production. Attendees at these events are also driven by both an interest in tradition, and their own very current concerns with health, personal satisfaction and environmental sustainability, to change their consumer behavior through an expanded self-awareness of the consequences of their individual lifestyle choices. Such events have, in turn, inspired such events in other locations, moving Slow Food from local to global relevance, and affecting the intellectual evolution of foodway cultures far beyond its headquarters in Bra in Northern Italy. This includes in the developing world, where millions of farmers continue to follow many traditional agricultural practices by necessity. Slow Food Movement’s forward-looking values are codified in the International Commission on the Future of Food and Agriculture 2006 publication, Manifesto on the Future of Food. This calls for changes to the World Trade Organisation’s rules that promote the globalisation of agri-food production as a direct response to the “climate change [which] threatens to undermine the entire natural basis of ecologically benign agriculture and food preparation, bringing the likelihood of catastrophic outcomes in the near future” (ICFFA 8). It does not call, however, for a complete return to past methods. To further such foodway awareness and evolution, Petrini founded the University of Gastronomic Sciences at Slow Food’s headquarters in 2004. The university offers programs that are analogous with the Slow Food’s overall aim of forging sustainable partnerships between the best of old and new practice: to, in the organisation’s own words, “maintain an organic relationship between gastronomy and agricultural science” (UNISG). In 2004, Slow Food had over sixty thousand members in forty-five countries (Paxson 15), with major events now held each year in many of these countries and membership continuing to grow apace. One of the frequently cited successes of the Slow Food movement is in relation to the tomato. Until recently, supermarkets stocked only a few mass-produced hybrids. These cultivars were bred for their disease resistance, ease of handling, tolerance to artificial ripening techniques, and display consistency, rather than any culinary values such as taste, aroma, texture or variety. In contrast, the vine ripened, ‘farmer’s market’ tomato has become the symbol of an “eco-gastronomically” sustainable, local and humanistic system of food production (Jordan) which melds the best of the past practice with the most up-to-date knowledge regarding such farming matters as water conservation. Although the term ‘heirloom’ is widely used in relation to these tomatoes, there is a distinctively contemporary edge to the way they are produced and consumed (Jordan), and they are, along with other organic and local produce, increasingly available in even the largest supermarket chains. Instead of a wholesale embrace of the past, it is the connection to, and the maintenance of that connection with, the processes of production and, hence, to the environment as a whole, which is the animating premise of the Slow Food movement. ‘Slow’ thus creates a gestalt in which individuals integrate their lifestyles with all levels of the food production cycle and, hence to the environment and, importantly, the inherently related social justice issues. ‘Slow’ approaches emphasise how the accelerated pace of contemporary life has weakened these connections, while offering a path to the restoration of a sense of connectivity to the full cycle of life and its relation to place, nature and climate. In this, the Slow path demands that every consumer takes responsibility for all components of his/her existence—a responsibility that includes becoming cognisant of the full story behind each of the products that are consumed in that life. The Slow movement is not, however, a regime of abstention or self-denial. Instead, the changes in lifestyle necessary to support responsible sustainability, and the sensual and aesthetic pleasure inherent in such a lifestyle, exist in a mutually reinforcing relationship (Pietrykowski 2004). This positive feedback loop enhances the potential for promoting real and long-term evolution in social and cultural behaviour. Indeed, the Slow zeitgeist now informs many areas of contemporary culture, with Slow Travel, Homes, Design, Management, Leadership and Education, and even Slow Email, Exercise, Shopping and Sex attracting adherents. Mainstreaming Concern with Ethical Food Production The role of the media in “forming our consciousness—what we think, how we think, and what we think about” (Cunningham and Turner 12)—is self-evident. It is, therefore, revealing in relation to the above outlined changes that even the most functional cookbooks and cookery magazines (those dedicated to practical information such as recipes and instructional technique) in Western countries such as the USA, UK and Australian are increasingly reflecting and promoting an awareness of ethical food production as part of this cultural change in food habits. While such texts have largely been considered as useful but socio-politically relatively banal publications, they are beginning to be recognised as a valid source of historical and cultural information (Nussel). Cookbooks and cookery magazines commonly include discussion of a surprising range of issues around food production and consumption including sustainable and ethical agricultural methods, biodiversity, genetic modification and food miles. In this context, they indicate how rapidly the recent evolution of foodways has been absorbed into mainstream practice. Much of such food related media content is, at the same time, closely identified with celebrity mass marketing and embodied in the television chef with his or her range of branded products including their syndicated articles and cookbooks. This commercial symbiosis makes each such cuisine-related article in a food or women’s magazine or cookbook, in essence, an advertorial for a celebrity chef and their named products. Yet, at the same time, a number of these mass media food celebrities are raising public discussion that is leading to consequent action around important issues linked to climate change, social justice and the environment. An example is Jamie Oliver’s efforts to influence public behaviour and government policy, a number of which have gained considerable traction. Oliver’s 2004 exposure of the poor quality of school lunches in Britain (see Jamie’s School Dinners), for instance, caused public outrage and pressured the British government to commit considerable extra funding to these programs. A recent study by Essex University has, moreover, found that the academic performance of 11-year-old pupils eating Oliver’s meals improved, while absenteeism fell by 15 per cent (Khan). Oliver’s exposé of the conditions of battery raised hens in 2007 and 2008 (see Fowl Dinners) resulted in increased sales of free-range poultry, decreased sales of factory-farmed chickens across the UK, and complaints that free-range chicken sales were limited by supply. Oliver encouraged viewers to lobby their local councils, and as a result, a number banned battery hen eggs from schools, care homes, town halls and workplace cafeterias (see, for example, LDP). The popular penetration of these ideas needs to be understood in a historical context where industrialised poultry farming has been an issue in Britain since at least 1848 when it was one of the contributing factors to the establishment of the RSPCA (Freeman). A century after Upton Sinclair’s The Jungle (published in 1906) exposed the realities of the slaughterhouse, and several decades since Peter Singer’s landmark Animal Liberation (1975) and Tom Regan’s The Case for Animal Rights (1983) posited the immorality of the mistreatment of animals in food production, it could be suggested that Al Gore’s film An Inconvenient Truth (released in 2006) added considerably to the recent concern regarding the ethics of industrial agriculture. Consciousness-raising bestselling books such as Jim Mason and Peter Singer’s The Ethics of What We Eat and Michael Pollan’s The Omnivore’s Dilemma (both published in 2006), do indeed ‘close the loop’ in this way in their discussions, by concluding that intensive food production methods used since the 1950s are not only inhumane and damage public health, but are also damaging an environment under pressure from climate change. In comparison, the use of forced labour and human trafficking in food production has attracted far less mainstream media, celebrity or public attention. It could be posited that this is, in part, because no direct relationship to the environment and climate change and, therefore, direct link to our own existence in the West, has been popularised. Kevin Bales, who has been described as a modern abolitionist, estimates that there are currently more than 27 million people living in conditions of slavery and exploitation against their wills—twice as many as during the 350-year long trans-Atlantic slave trade. Bales also chillingly reveals that, worldwide, the number of slaves is increasing, with contemporary individuals so inexpensive to purchase in relation to the value of their production that they are disposable once the slaveholder has used them. Alongside sex slavery, many other prevalent examples of contemporary slavery are concerned with food production (Weissbrodt et al; Miers). Bales and Soodalter, for example, describe how across Asia and Africa, adults and children are enslaved to catch and process fish and shellfish for both human consumption and cat food. Other campaigners have similarly exposed how the cocoa in chocolate is largely produced by child slave labour on the Ivory Coast (Chalke; Off), and how considerable amounts of exported sugar, cereals and other crops are slave-produced in certain countries. In 2003, some 32 per cent of US shoppers identified themselves as LOHAS “lifestyles of health and sustainability” consumers, who were, they said, willing to spend more for products that reflected not only ecological, but also social justice responsibility (McLaughlin). Research also confirms that “the pursuit of social objectives … can in fact furnish an organization with the competitive resources to develop effective marketing strategies”, with Doherty and Meehan showing how “social and ethical credibility” are now viable bases of differentiation and competitive positioning in mainstream consumer markets (311, 303). In line with this recognition, Fair Trade Certified goods are now available in British, European, US and, to a lesser extent, Australian supermarkets, and a number of global chains including Dunkin’ Donuts, McDonalds, Starbucks and Virgin airlines utilise Fair Trade coffee and teas in all, or parts of, their operations. Fair Trade Certification indicates that farmers receive a higher than commodity price for their products, workers have the right to organise, men and women receive equal wages, and no child labour is utilised in the production process (McLaughlin). Yet, despite some Western consumers reporting such issues having an impact upon their purchasing decisions, social justice has not become a significant issue of concern for most. The popular cookery publications discussed above devote little space to Fair Trade product marketing, much of which is confined to supermarket-produced adverzines promoting the Fair Trade products they stock, and international celebrity chefs have yet to focus attention on this issue. In Australia, discussion of contemporary slavery in the press is sparse, having surfaced in 2000-2001, prompted by UNICEF campaigns against child labour, and in 2007 and 2008 with the visit of a series of high profile anti-slavery campaigners (including Bales) to the region. The public awareness of food produced by forced labour and the troubling issue of human enslavement in general is still far below the level that climate change and ecological issues have achieved thus far in driving foodway evolution. This may change, however, if a ‘Slow’-inflected connection can be made between Western lifestyles and the plight of peoples hidden from our daily existence, but contributing daily to them. Concluding Remarks At this time of accelerating techno-cultural evolution, due in part to the pressures of climate change, it is the creative potential that human conscious awareness brings to bear on these challenges that is most valuable. Today, as in the caves at Lascaux, humanity is evolving new images and narratives to provide rational solutions to emergent challenges. As an example of this, new foodways and ways of thinking about them are beginning to evolve in response to the perceived problems of climate change. The current conscious transformation of food habits by some in the West might be, therefore, in James Lovelock’s terms, a moment of “revolutionary punctuation” (178), whereby rapid cultural adaption is being induced by the growing public awareness of impending crisis. It remains to be seen whether other urgent human problems can be similarly and creatively embraced, and whether this trend can spread to offer global solutions to them. References An Inconvenient Truth. 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Eshel, Gidon, and Pamela A. Martin. “Diet, Energy, and Global Warming.” Earth Interactions 10, paper 9 (2006): 1–17. Fowl Dinners. Exec. Prod. Nick Curwin and Zoe Collins. Dragonfly Film and Television Productions and Fresh One Productions, 2008. Freeman, Sarah. Mutton and Oysters: The Victorians and Their Food. London: Gollancz, 1989. Gould, S. J., and N. Eldredge. “Punctuated Equilibrium Comes of Age.” Nature 366 (1993): 223–27. (ICFFA) International Commission on the Future of Food and Agriculture. Manifesto on the Future of Food. Florence, Italy: Agenzia Regionale per lo Sviluppo e l’Innovazione nel Settore Agricolo Forestale and Regione Toscana, 2006. Jamie’s School Dinners. Dir. Guy Gilbert. Fresh One Productions, 2005. Jordan, Jennifer A. “The Heirloom Tomato as Cultural Object: Investigating Taste and Space.” Sociologia Ruralis 47.1 (2007): 20-41. 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Introduction The genealogy of Feminist Standpoint Theory in the 1970s prioritised “locationality”, particularly the recognition of social and historical locations as valuable contribution to knowledge production. Pioneering figures such as Sandra Harding, Dorothy Smith, Patricia Hill Collins, Alison Jaggar, and Donna Haraway have argued that the oppressed must have some means (such as language, cultural practices) to enter the world of the oppressor in order to access some understanding of how the world works from the privileged perspective. In the essay “Meeting at the Edge of Fear: Theory on a World Scale”, the Australian social scientist Raewyn Connell explains that the production of feminist theory almost always comes from the global North. Connell critiques the hegemony of mainstream Northern feminism in her pyramidal model (59), showing how theory/knowledge is produced at the apex (global North) of a pyramid structure and “trickles down” (59) to the global South. Connell refers to a second model called mosaic epistemology which shows that multiple feminist ideologies across global North/South are juxtaposed against each other like tiles, with each specific culture making its own claims to validity.However, Nigerian feminist Bibi Bakare-Yusuf’s reflection on the fluidity of culture in her essay “Fabricating Identities” (5) suggests that fixing knowledge as Northern and Southern—disparate, discrete, and rigidly structured tiles—is also problematic. Connell proposes a third model called solidarity-based epistemology which involves mutual learning and critiquing with a focus on solidarity across differences. However, this is impractical in implementation especially given that feminist nomenclature relies on problematic terms such as “international”, “global North/South”, “transnational”, and “planetary” to categorise difference, spatiality, and temporality, often creating more distance than reciprocal exchange. Geographical specificity can be too limiting, but we also need to acknowledge that it is geographical locationality which becomes disadvantageous to overcome racial, cultural, and gender biases — and here are few examples.Nomenclatures: Global-North and Global South ParadigmThe global North/South terminology differentiating the two regions according to means of trade and relative wealth emerged from the Brandt Report’s delineation of the North as wealthy and South as impoverished in 1980s. Initially, these terms were a welcome repudiation of the hierarchical nomenclature of “developed” and “developing” nations. Nevertheless, the categories of North and South are problematic because of increased socio-economic heterogeneity causing erasure of local specificities without reflecting microscopic conflicts among feminists within the global North and the global South. Some feminist terms such as “Third World feminism” (Narayan), “global feminism” (Morgan), or “local feminisms” (Basu) aim to centre women's movements originating outside the West or in the postcolonial context, other labels attempt to making feminism more inclusive or reflective of cross-border linkages. These include “transnational feminism” (Grewal and Kaplan) and “feminism without borders” (Mohanty). In the 1980s, Kimberlé Williams Crenshaw’s concept of intersectionality garnered attention in the US along with Gloria Anzaldúa’s Borderlands/La Frontera: The New Mestiza (1987), which raised feminists’ awareness of educational, healthcare, and financial disparities among women and the experiences of marginalised people across the globe, leading to an interrogation of the aims and purposes of mainstream feminism. In general, global North feminism refers to white middle class feminist movements further expanded by concerns about civil rights and contemporary queer theory while global South feminism focusses on decolonisation, economic justice, and disarmament. However, the history of colonialism demonstrates that this paradigm is inadequate because the oppression and marginalisation of Black, Indigenous, and Queer activists have been avoided purposely in the homogenous models of women’s oppression depicted by white radical and liberal feminists. A poignant example is from Audre Lorde’s personal account:I wheeled my two-year-old daughter in a shopping cart through a supermarket in Eastchester in 1967, and a little white girl riding past in her mother’s cart calls out excitedly, ‘oh look, Mommy, a baby maid!’ And your mother shushes you, but does not correct you, and so fifteen years later, at a conference on racism, you can still find that story humorous. But I hear your laughter is full of terror and disease. (Lorde)This exemplifies how the terminology global North/South is a problem because there are inequities within the North that are parallel to the division of power and resources between North and South. Additionally, Susan Friedman in Planetary Modernisms observes that although the terms “Global North” and “Global South” are “rhetorically spatial” they are “as geographically imprecise and ideologically weighted as East/West” because “Global North” signifies “modern global hegemony” and “Global South” signifies the “subaltern, … —a binary construction that continues to place the West at the controlling centre of the plot” (Friedman, 123).Focussing on research-activism debate among US feminists, Sondra Hale takes another tack, emphasising that feminism in the global South is more pragmatic than the theory-oriented feminist discourse of the North (Hale). Just as the research-scholarship binary implies myopic assumption that scholarship is a privileged activity, Hale’s observations reveal a reductive assumption in the global North and global South nomenclature that feminism at the margins is theoretically inadequate. In other words, recognising the “North” as the site of theoretical processing is a euphemism for Northern feminists’ intellectual supremacy and the inferiority of Southern feminist praxis. To wit, theories emanating from the South are often overlooked or rejected outright for not aligning with Eurocentric framings of knowledge production, thereby limiting the scope of feminist theories to those that originate in the North. For example, while discussing Indigenous women’s craft-autobiography, the standard feminist approach is to apply Susan Sontag’s theory of gender and photography to these artefacts even though it may not be applicable given the different cultural, social, and class contexts in which they are produced. Consequently, Moroccan feminist Fatima Mernissi’s Islamic methodology (Mernissi), the discourse of land rights, gender equality, kinship, and rituals found in Bina Agarwal’s A Field of One’s Own, Marcia Langton’s “Grandmothers’ Law”, and the reflection on military intervention are missing from Northern feminist theoretical discussions. Moreover, “outsiders within” feminist scholars fit into Western feminist canonical requirements by publishing their works in leading Western journals or seeking higher degrees from Western institutions. In the process, Northern feminists’ intellectual hegemony is normalised and regularised. An example of the wealth of the materials outside of mainstream Western feminist theories may be found in the work of Girindrasekhar Bose, a contemporary of Sigmund Freud, founder of the Indian Psychoanalytic Society and author of the book Concept of Repression (1921). Bose developed the “vagina envy theory” long before the neo-Freudian psychiatrist Karen Horney proposed it, but it is largely unknown in the West. Bose’s article “The Genesis and Adjustment of the Oedipus Wish” discarded Freud’s theory of castration and explained how in the Indian cultural context, men can cherish an unconscious desire to bear a child and to be castrated, implicitly overturning Freud’s correlative theory of “penis envy.” Indeed, the case of India shows that the birth of theory can be traced back to as early as eighth century when study of verbal ornamentation and literary semantics based on the notion of dbvani or suggestion, and the aesthetic theory of rasa or "sentiment" is developed. If theory means systematic reasoning and conceptualising the structure of thought, methods, and epistemology, it exists in all cultures but unfortunately non-Western theory is largely invisible in classroom courses.In the recent book Queer Activism in India, Naisargi Dev shows that the theory is rooted in activism. Similarly, in her essay “Seed and Earth”, Leela Dube reveals how Eastern theories are distorted as they are Westernised. For instance, the “Purusha-Prakriti” concept in Hinduism where Purusha stands for pure consciousness and Prakriti stands for the entire phenomenal world is almost universally misinterpreted in terms of Western binary oppositions as masculine consciousness and feminine creative principle which has led to disastrous consequences including the legitimisation of male control over female sexuality. Dube argues how heteropatriarchy has twisted the Purusha-Prakriti philosophy to frame the reproductive metaphor of the male seed germinating in the female field for the advantage of patrilineal agrarian economies and to influence a homology between reproductive metaphors and cultural and institutional sexism (Dube 22-24). Attempting to reverse such distortions, ecofeminist Vandana Shiva rejects dualistic and exploitative “contemporary Western views of nature” (37) and employs the original Prakriti-Purusha cosmology to construct feminist vision and environmental ethics. Shiva argues that unlike Cartesian binaries where nature or Prakriti is inert and passive, in Hindu Philosophy, Purusha and Prakriti are inseparable and inviolable (Shiva 37-39). She refers to Kalika Purana where it is explained how rivers and mountains have a dual nature. “A river is a form of water, yet is has a distinct body … . We cannot know, when looking at a lifeless shell, that it contains a living being. Similarly, within the apparently inanimate rivers and mountains there dwells a hidden consciousness. Rivers and mountains take the forms they wish” (38).Scholars on the periphery who never migrated to the North find it difficult to achieve international audiences unless they colonise themselves, steeping their work in concepts and methods recognised by Western institutions and mimicking the style and format that western feminist journals follow. The best remedy for this would be to interpret border relations and economic flow between countries and across time through the prism of gender and race, an idea similar to what Sarah Radcliffe, Nina Laurie and Robert Andolina have called the “transnationalization of gender” (160).Migration between Global North and Global SouthReformulation of feminist epistemology might reasonably begin with a focus on migration and gender politics because international and interregional migration have played a crucial role in the production of feminist theories. While some white mainstream feminists acknowledge the long history of feminist imperialism, they need to be more assertive in centralising non-Western theories, scholarship, and institutions in order to resist economic inequalities and racist, patriarchal global hierarchies of military and organisational power. But these possibilities are stymied by migrants’ “de-skilling”, which maintains unequal power dynamics: when migrants move from the global South to global North, many end up in jobs for which they are overqualified because of their cultural, educational, racial, or religious alterity.In the face of a global trend of movement from South to North in search of a “better life”, visual artist Naiza Khan chose to return to Pakistan after spending her childhood in Lebanon before being trained at the University of Oxford. Living in Karachi over twenty years, Khan travels globally, researching, delivering lectures, and holding exhibitions on her art work. Auj Khan’s essay “Peripheries of Thought and Practise in Naiza Khan’s Work” argues: “Khan seems to be going through a perpetual diaspora within an ownership of her hybridity, without having really left any of her abodes. This agitated space of modern hybrid existence is a rich and ripe ground for resolution and understanding. This multiple consciousness is an edge for anyone in that space, which could be effectively made use of to establish new ground”. Naiza Khan’s works embrace loss or nostalgia and a sense of choice and autonomy within the context of unrestricted liminal geographical boundaries.Early work such as “Chastity Belt,” “Heavenly Ornaments”, “Dream”, and “The Skin She Wears” deal with the female body though Khan resists the “feminist artist” category, essentially because of limited Western associations and on account of her paradoxical, diasporic subjectivity: of “the self and the non-self, the doable and the undoable and the anxiety of possibility and choice” (Khan Webpage). Instead, Khan theorises “gender” as “personal sexuality”. The symbolic elements in her work such as corsets, skirts, and slips, though apparently Western, are purposely destabilised as she engages in re-constructing the cartography of the body in search of personal space. In “The Wardrobe”, Khan establishes a path for expressing women’s power that Western feminism barely acknowledges. Responding to the 2007 Islamabad Lal Masjid siege by militants, Khan reveals the power of the burqa to protect Muslim men by disguising their gender and sexuality; women escape the Orientalist gaze. For Khan, home is where her art is—beyond the global North and South dichotomy.In another example of de-centring Western feminist theory, the Indian-British sitar player Anoushka Shankar, who identifies as a radical pro-feminist, in her recent musical album “Land of Gold” produces what Chilla Bulbeck calls “braiding at the borderlands”. As a humanitarian response to the trauma of displacement and the plight of refugees, Shankar focusses on women giving birth during migration and the trauma of being unable to provide stability and security to their children. Grounded in maternal humility, Shankar’s album, composed by artists of diverse background as Akram Khan, singer Alev Lenz, and poet Pavana Reddy, attempts to dissolve boundaries in the midst of chaos—the dislocation, vulnerability and uncertainty experienced by migrants. The album is “a bit of this, and a bit of that” (borrowing Salman Rushdie’s definition of migration in Satanic Verses), both in terms of musical genre and cultural identities, which evokes emotion and subjective fluidity. An encouraging example of truly transnational feminist ethics, Shankar’s album reveals the chasm between global North and global South represented in the tension of a nascent friendship between a white, Western little girl and a migrant refugee child. Unlike mainstream feminism, where migration is often sympathetically feminised and exotified—or, to paraphrase bell hooks, difference is commodified (hooks 373) — Shankar’s album simultaneously exhibits regional, national, and transnational elements. The album inhabits multiple borderlands through musical genres, literature and politics, orality and text, and ethnographic and intercultural encounters. The message is: “the body is a continent / But may your heart always remain the sea" (Shankar). The human rights advocate and lawyer Randa Abdel-Fattah, in her autobiographical novel Does My Head Look Big in This?, depicts herself as “colourful adjectives” (such as “darkies”, “towel-heads”, or the “salami eaters”), painful identities imposed on her for being a Muslim woman of colour. These ultimately empower her to embrace her identity as a Palestinian-Egyptian-Australian Muslim writer (Abdel-Fattah 359). In the process, Abdel-Fattah reveals how mainstream feminism participates in her marginalisation: “You’re constantly made to feel as you’re commenting as a Muslim, and somehow your views are a little bit inferior or you’re somehow a little bit more brainwashed” (Abdel-Fattah, interviewed in 2015).With her parental roots in the global South (Egyptian mother and Palestinian father), Abdel-Fattah was born and brought up in the global North, Australia (although geographically located in global South, Australia is categorised as global North for being above the world average GDP per capita) where she embraced her faith and religious identity apparently because of Islamophobia:I refuse to be an apologist, to minimise this appalling state of affairs… While I'm sick to death, as a Muslim woman, of the hypocrisy and nonsensical fatwas, I confess that I'm also tired of white women who think the answer is flashing a bit of breast so that those "poor," "infantilised" Muslim women can be "rescued" by the "enlightened" West - as if freedom was the sole preserve of secular feminists. (Abdel-Fattah, "Ending Oppression")Abdel-Fattah’s residency in the global North while advocating for justice and equality for Muslim women in both the global North and South is a classic example of the mutual dependency between the feminists in global North and global South, and the need to recognise and resist neoliberal policies applied in by the North to the South. In her novel, sixteen-year-old Amal Mohamed chooses to become a “full-time” hijab wearer in an elite school in Melbourne just after the 9/11 tragedy, the Bali bombings which killed 88 Australians, and the threat by Algerian-born Abdel Nacer Benbrika, who planned to attack popular places in Sydney and Melbourne. In such turmoil, Amal’s decision to wear the hijab amounts to more than resistance to Islamophobia: it is a passionate search for the true meaning of Islam, an attempt to embrace her hybridity as an Australian Muslim girl and above all a step towards seeking spiritual self-fulfilment. As the novel depicts Amal’s challenging journey amidst discouraging and painful, humiliating experiences, the socially constructed “bloody confusing identity hyphens” collapse (5). What remains is the beautiful veil that stands for Amal’s multi-valence subjectivity. The different shades of her hijab reflect different moods and multiple “selves” which are variously tentative, rebellious, romantic, argumentative, spiritual, and ambitious: “I am experiencing a new identity, a new expression of who I am on the inside” (25).In Griffith Review, Randa-Abdel Fattah strongly criticises the book Nine Parts of Desire by Geraldine Brooks, a Wall-Street Journal reporter who travelled from global North to the South to cover Muslim women in the Middle East. Recognising the liberal feminist’s desire to explore the Orient, Randa-Abdel calls the book an example of feminist Orientalism because of the author’s inability to understand the nuanced diversity in the Muslim world, Muslim women’s purposeful downplay of agency, and, most importantly, Brooks’s inevitable veil fetishism in her trip to Gaza and lack of interest in human rights violations of Palestinian women or their lack of access to education and health services. Though Brooks travelled from Australia to the Middle East, she failed to develop partnerships with the women she met and distanced herself from them. This underscores the veracity of Amal’s observation in Abdel Fattah’s novel: “It’s mainly the migrants in my life who have inspired me to understand what it means to be an Aussie” (340). It also suggests that the transnational feminist ethic lies not in the global North and global South paradigm but in the fluidity of migration between and among cultures rather than geographical boundaries and military borders. All this argues that across the imperial cartography of discrimination and oppression, women’s solidarity is only possible through intercultural and syncretistic negotiation that respects the individual and the community.ReferencesAbdel-Fattah, Randa. Does My Head Look Big in This? Sydney: Pan MacMillan Australia, 2005.———. “Ending Oppression in the Middle East: A Muslim Feminist Call to Arms.” ABC Religion and Ethics, 29 April 2013. <http://www.abc.net.au/religion/articles/2013/04/29/3747543.htm>.———. “On ‘Nine Parts Of Desire’, by Geraldine Brooks.” Griffith Review. <https://griffithreview.com/on-nine-parts-of-desire-by-geraldine-brooks/>.Agarwal, Bina. A Field of One’s Own: Gender and Land Rights in South Asia. 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Melbourne: Macmillan, 2003.Lazreg, Marnia. “Feminism and Difference: The Perils of Writing as a Woman on Women in Algeria.” Feminist Studies 14.1 (Spring 1988): 81-107.Liew, Stephanie. “Subtle Racism Is More Problematic in Australia.” Interview. music.com.au 2015. <http://themusic.com.au/interviews/all/2015/03/06/randa-abdel-fattah/>.Lorde, Audre. “The Uses of Anger: Women Responding to Racism.” Keynoted presented at National Women’s Studies Association Conference, Storrs, Conn., 1981.Mernissi, Fatima. The Veil and the Male Elite: A Feminist Interpretation of Women’s Rights in Islam. Trans. Mary Jo Lakeland. New York: Basic Books, 1991.Moghadam, Valentine. Modernizing Women: Gender and Social Change in the Middle East. London: Lynne Rienner Publishers, 2003.Mohanty, Chandra Talpade. Feminism without Borders: Decolonizing Theory, Practicing Solidarity. Durham, NC: Duke University Press, 2003.Moreton-Robinson, Aileen. Talkin' Up to the White Woman: Aboriginal Women and Feminism. 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Introduction‘Dream’ has been researched across numerous fields in its multiplicity within both a physical and emotional capacity. For Pagel et al., there is no fixed definition of what ‘dream’ is or are. However, in an advertising context, ’dream’ is the idealised version of our desires, re-visualised in real life (Coombes and Batchelor 103). It could be said that for countless consumers, advertising imagery has elicited dreams of living the perfect life and procuring material pleasures (Manca et al.; Hood). Goodis asserts, “advertising doesn’t always mirror how people are acting but how they are dreaming, in a sense what we are doing is wrapping up your emotions and selling them back to you” (qtd. in Back and Quaade 65). One component of this notion of ‘dream’ in advertising is captured by wishful images of the face and body in their ‘perfect form’ presented in a field of other beauty ideals. For our purposes, ‘dream’ is a “philosophical concept” (Pagel et al. 14) by which dreams are a series of aspirations and desires that consumers internalise, while at the same time, find difficult to achieve. ‘Dream’, then, will be used to critically explore how the beauty and advertising industries collectively employ ethnic ambiguity in addition to other tactics and strategies to sell us dream-like visions of idealised beauty. Forever Dreaming: The Introduction of Ethnic AmbiguityWe can link dreams to beauty as both areas of analysis contain many cultural interpretations and can be deconstructed to reveal different meanings (Sontag). In many ways, beauty is another dream and Sontag notes that the concept of beauty is often linked to certain physical traits that an individual possesses. These physical traits are capitalised upon by product marketing by which Hood claims, aims to enhance one, or even more, of them. For example, lipstick is not marketed as simply as a mixture of wax and pigment but rather a way to “obtain beauty, find romance or gain confidence” (7). As a result, global beauty brands can find long term marketing success through meaningful product marketing. This long-term marketing success relies on influencing human behaviour and perceptions. As a result of meaningful marketing, consumers may find themselves driven to purchase implicit qualities in products advertised to reflect their dreams (Hood).Following the 1980s, this version of meaningful marketing has become a driving purpose for advertising agencies around the globe (Steel). Advertising agencies rely on deeper human insights, identifying latent desires to create a brief that must ultimately sell a dream (Steel). The ideal strategy needs to define something that will build brand loyalty and encourage consumers to have a symbiotic relationship connecting their dreams with the product being sold. As Hood argues, “advertising consists of selling not just things but also dreams”. While this concept is one that “some see as inherently damning”, it is also inherently necessary (7). We understand that people are emotional beings, investing in the artefacts they build, obtain or use with significance “beyond merely utilitarian” (7). For these reasons, beauty advertisers act as the purveyors of dreams in the form of physical perfection as an articulation of consumer’s own aspirations of beauty.These aspirations of dream beauty are a direct representation of our thoughts and feelings. As such, it should be noted that we as consumers are often encouraged to draw inspiration from imagery that is often times seen as ethnically ambiguous. “Ethnic ambiguity” is the absence of any one prominent ethnic or racial feature that is easily discernible to one specific group (Garcia 234; Harrison et al.). An example of this ethnic ambiguity can be seen in marketing campaigns by high end makeup artist and her eponymous range of cosmetics, Charlotte Tilbury. Most notably, in a 2015 launch for her “Makeup Wardrobe”, Tilbury’s makeup palettes boasted 10 aspirational ‘looks’ and personas that could be achieved simply through purchase. The images of women featured on a figurative ‘wheel of fortune’ digital display used to market products online. This digital ‘wheel of fortune’ comprised of ethnically ambiguous models against descriptive persona’s such as “The Dolce Vita” and “The Glamour Muse”. These kinds of digital marketing tools required consumers to make a decision based on what their dream ‘look’ is through an ethnically ambiguous lens and from here are guided to purchase their desired aesthetic. Like Charlotte Tilbury, the beauty industry has seen a growing body of cosmetic brands that employ ethnic ambiguity to sell dreams of homogenised beauty. We will see the ways in which modern day beauty brands, such as Kylie Jenner Cosmetics and Fenty Beauty have come to adopt ethnic ambiguity or embrace entire ethnic and racial groups in order to expand their consumer influence.Aspirational Ambiguity: Dreams of DisempowermentSince the early 2000s, beauty advertising has seen a prominent rise in the use of ethnically ambiguous models. Some see this as an effort to answer the global desire for diversity and inclusion. However, the notion that beauty standards transcend racial boundaries and is inclusive, is simply another form of appropriating and fetishising ethnicity (R. Sengupta). In many ways, these manufactured dream-like versions of beauty have evolved to reach wider markets, in the hope that consumers will be emboldened to both embrace their racial heritage, and at the same time conform to homogenised standards of beauty (Frith et al.; Harrison et al.).In this bid to diversify and extend consumer reach, there are three prominent reasons why ethnically ambiguous models are more likely to be featured over models whose African, Indigenous, and/or Asian heritage is more prominent. Firstly, ethnically ambiguous models do not seem to conform to a particular notion of what is considered beautiful. For many decades, popular culture has been saturated with images of thin, of young, of narrow noses and hips, of blonde, blue eyes, and Caucasian hair textures (Harrison et al.; Hunter; Saraswati). These Westernised beauty ideals have been historically shaped through years of colonial influence, grounded in an imbalance of power and imposed to create a culture of dominance and oppression (Saraswati). Secondly, ethnic models are featured to convey “the sense of the ‘exotic’, and their ‘otherness’ acts to normalise and entrench the dominant ideal of white beauty” (qtd. in Redmond 175). ‘Otherness’ can be defined as the opposite of the majority, in Westernised society this ‘other’ can mean “people who are other than white, male, able bodied, heterosexual” (qtd. in Graycar 74). This ‘otherness’ showcased by ethnically ambiguous models draws viewers in. Physical features that were possessed by one specific ethnic group such as African, Asian, Latinx or Indigenous peoples have now become blended and are no longer confined to one race. Additionally, ethnically ambiguous models enable white consumers to dream about an exotic local or lifestyle, while at the same time providing ethnic audiences a way to see themselves.Finally, it is undeniable that ethnically ambiguous and mixed-race models have become desirable due to a historical preference for light skin (Saraswati). The visual references of light-skinned beauty epitomise a colonial dream and this standardisation has been transferred to indigenous peoples, or ethnic minorities in Western countries. According to Harrison et al, “marketers use mixed-race representations as cultural currency by mythologising mixed-race bodies as the new beauty standard” to represent a racial bridge, “tailored to ameliorate perceived racial divides” (503). Therefore, ethnically ambiguous models have an assumed advantage over their racially dominant counterparts, because they appear to straddle various racial boundaries. They are constructed to embody whomever, from wherever and whenever, fetishising their roleplay for the industry, when it pleases. This further exoticises multi-racial beauty models and renders them a commodified fantasy for many consumers alike. The continued commodification of ethnic ambiguity is problematic as it exploits models with distinctly mixed-race heritage to continue to sell images of white-washed beauty (Solomon et al.). An argument could be made that scarcity contributes to mixed-race models’ value, and therefore the total number of advertising opportunities that are offered to mixed-race models remains limited. To date, numerous studies highlight a limited use of racially diverse models within the beauty industry and does not reflect the growing global body of diverse consumers with purchasing power (Wasylkiw et al.; Redmond; Johnson; Jung and Lee; Frith et al.). In fact, prior to globalisation, Yan and Bissell claim that “each culture had a unique standard of attractiveness, derived from traditional views about beauty as well as the physical features of the people” (197) and over time the construction of dream beauty is characterised using Western features combined with exoticised traits of indigenous ethnic groups. Akinro and Mbunyuza-Memani claim that this “trend of normalising white or 'western' feminine looks as the standard of beauty” has pervaded a number of these indigenous cultures, eventually disseminated through the media as the ultimate goal (308). It can also be argued that the “growing inclusion of mixed-race models in ads is driven less by the motivation to portray diversity and driven more by pragmatism,” and in a more practical sense has implications for the “financial future of the advertised brands and the advertising industry as a whole” (Harrison et al. 513). As a result, uses of mixed-race models “are rather understood as palatable responses within dominant white culture to racial and ethnic minority populations growing in … cultural prominence” (513) in a tokenistic bid to sell a dream of unified beauty.The Dream Girl: Normalisation of Mixed-RaceIn 2017, an article in CNN’s Style section highlighted the growing number of mixed-race models in Japan’s fashion and beauty industry as a modern-day phenomenon from Japan’s interlocking history with the United States (Chung and Ogura). These beauty and fashion influencers refer to themselves as hafu, an exclusionary term that historically represented an “othered” minority of mixed-race heritage in Japanese society signalling complex and troubled interactions with majority Japanese (Oshima). The complications once associated with the term ‘hafu’ are now being reclaimed by bi-racial beauty and fashion models and as such, these models are beginning to defy categorisation and, in some ways, national identity because of their chameleon-like qualities. However, while there is an increasing use of mixed-race Japanese models, everyday mixed-race women are regularly excluded within general society; which highlights the incongruent nature of ‘half’ identity. And yet there is an increasing preference and demand from fashion and beauty outlets to feature them in Japanese and Western popular culture (Harrison et al.; Chung and Ogura). Numéro Tokyo’s editorial director Sayumi Gunji, estimated that almost 30-40 per cent of runway models in present day Japan, identify as either bi-racial mixed-race or multi-racial (Chung and Ogura).Gunji claims:"Almost all top models in the their 20s are hafu, especially the top models of popular fashion magazines ... . [In] the Japanese media and market, a foreigner's flawless looks aren't as readily accepted -- they feel a little distant. But biracial models, who are taller, have bigger eyes, higher noses [and] Barbie-doll-like looks, are admired because they are dreamy looking but not totally different from the Japanese. That's the key to their popularity," she adds. (Qtd. in Chung and Ogura)The "dreamy look" that Gunji describes is attributed to a historical preference toward light skin and a kind of willingness and sensuality, that once, only white models could be seen to tout (Frith et al. 58). Frith et al. and O’Barr discuss that beauty in Japanese advertising mirrors “the way women are portrayed in advertising in the West” (qtd. in Frith et al. 58). The emergence of hafu in Japanese beauty advertising sees these two worlds, a mixture of doll-like and sensual beauty, converging to create a dream-like standard for Japanese consumers. The growing presence of Japanese-American models such as Kiko Mizuhara and Jun Hasegawa are both a direct example of the unattainable ‘dreamy look’ that pervades the Japanese beauty industry. Given this ongoing trend of mixed-race models in beauty advertising, a recent article on Refinery29 talks about the significance of how mixed-race models are disassembling their once marginalised status.A. Sengupta writes:In contrast to passing, in which mixedness was marginalized and hidden, visibly multiracial models now feature prominently in affirmative sites of social norms. Multiracial looks are normalized, and, by extension, mixed identity is validated. There’s no cohesive social movement behind it, but it’s a quiet sea change that’s come with broadened beauty standards and the slow dismantling of social hierarchies.Another example of the normalisation in multi-racial identity is Adwoa Aboah, a mixed-race British model and feminist activist who has been featured on the covers of numerous fashion publications and on runways worldwide. In British Vogue’s December 2017 issue, titled “Great BRITAIN”, Adwoa Aboah achieved front cover status, alongside her image featured other politically powerful names, perhaps suggesting that Aboah represents not only the changing face of a historically white publication but as an embodiment of an increasingly diverse consumer landscape. Not only is she seen as both as a voice for those disenfranchised by the industry, by which she is employed, but as a symbol of new dreams. To conclude this section, it seems the evolution of advertising’s inclusion of multi-racial models reveals a progressive step change for the beauty industry. However, relying simply on the faces of ethnically ambiguous talent has become a covert way to fulfil consumer’s desire for diversity without wholly dismantling the destructive hierarchies of white dominance. Over this time however, new beauty creations have entered the market and with it two modern day icons.Architecting Black Beauty through the American DreamAccording to Kiick, the conception of the ‘American Dream’ is born out of a desire to “seek out a more advantageous existence than the current situation” (qtd. in Manca et al. 84). As a result of diligent hard work, Americans were rewarded with an opportunity for a better life (Manca et al.). Kylie Jenner’s entry into the beauty space seemed like a natural move for the then eighteen-year-old; it was a new-age representation of the ‘American Dream’ (Robehmed 2018). In less than five years, Jenner has created Kylie Cosmetics, a beauty empire that has since amassed a global consumer base, helping her earn billionaire status. A more critical investigation into Jenner’s performance however illustrates that her eponymous range of beauty products sells dreams which have been appropriated from black culture (Phelps). The term cultural appropriation refers to the way dominant cultures “adopt and adapt certain aspects of another’s culture and make it their own” (qtd. in Han 9). In Jenner’s case, her connection to ethnic Armenian roots through her sisters Kourtney, Kim, and Khloe Kardashian have significantly influenced her expression of ‘othered’ culture and moreover ethnic beauty ideals such as curvier body shapes and textured hair. Jenner’s beauty advertisements have epitomised what it means to be black in America, cherry picking racialised features of black women (namely their lips, hips/buttocks and afro-braided hairstyles) and rearticulated them through a white lens. The omission of the ‘black experience’ in her promotion of product is problematic for three reasons. Firstly, representing groups or people without invitation enables room for systemic stereotyping (Han). Secondly, this stereotyping can lead to continued marginalisation of minority cultures (Kulchyski). And finally, the over exaggeration of physical attributes, such as Jenner’s lips, hips and buttocks, reinforces her complicity in exoticising and fetishising the “other”. As a result, consumers of social media beauty advertising may pay less attention to cultural appropriation if they are already unaware that the beauty imagery they consume is based on the exploitation of black culture.Another perspective on Jenner’s use of black culture is in large part due to her cultural appreciation of black beauty. This meaning behind Jenner’s cultural appreciation can be attributed to the inherent value placed on another person’s culture, in the recognition of the positive qualities and the celebration of all aspects of that culture (Han). This is evidenced by her recent addition of cosmetic products for darker complexions (Brown). However, Jenner’s supposed fascination with black culture may be in large part due to the environment in which she was nurtured (Phelps). As Phelps reveals, “consider the cultural significance of the Kardashian family, and the various ways in which the Kardashian women, who are tremendously wealthy and present as white, have integrated elements of black culture as seemingly “natural” in their public bodily performances” (9). Although the Kardashian-Jenner family have faced public backlash for their collective appropriation they have acquired a tremendous “capital gain in terms of celebrity staying power and hyper-visibility” (Phelps 9). Despite the negative attention, Kylie Jenner’s expression of black culture has resurfaced the very issues that had once been historically deemed insignificant. In spite of Jenner’s cultural appropriation of black beauty, her promotion through Kylie Cosmetics continues to sell dreams of idealised beauty through the white lens.In comparison, Rihanna Fenty’s cosmetic empire has been touted as a celebration of diversity and inclusion for modern-age beauty. Unlike Kylie Cosmetics, Fenty’s eponymous brand has become popular for its broader message of inclusivity across both skin tone, body shape and gender. Upon her product release, Fenty Beauty acknowledged a growing body of diverse consumers and as a direct response to feature models of diverse skin tones, cultural background and racial heritage. Perhaps more importantly, Fenty Beauty’s challenge to the ongoing debate around diversity and inclusion has been in stark contrast to Kylie Jenner’s ongoing appropriation of black culture. Images featured at the first brand and product launch of Fenty Beauty and in present day advertising, show South Sudanese model Duckie Thot and hijab-wearing model Halima Aden as central characters within the Fenty narrative, illustrating that inclusion need not remain ambiguous and diversity need not be appropriated. Fenty’s initial product line up included ninety products, but most notably, the Pro Filt’r foundation caused the most publicity. Since its introduction in 2017, the foundation collection contained range of 40 (now 50) inclusive foundation shades, 13 of these shades were designed to cater for much darker complexions, an industry first (Walters). As a result of the brand’s inclusion of diverse product shades and models, Fenty Beauty has been shown to push boundaries within the beauty industry and the social media landscape (Walters). Capitalising on all races and expanding beauty ideals, Fenty’s showcase of beauty subscribes to the notion that for women everywhere in the world, their dreams can and do come true. In conclusion, Fenty Beauty has played a critical role in re-educating global consumers about diversity in beauty (Walters) but perhaps more importantly Rihanna, by definition, has become a true embodiment of the ‘American Dream’.Conclusion: Future Dreams in BeautyIt is undeniable that beauty advertising has remained complicit in selling unattainable dreams to consumers. In the context of ‘dream’ as a philosophical concept, it is more important than ever to ensure our dreams are mirrored, not as an ambiguous body of consumers, but as diverse and unique individuals. Changemakers in the industry such as Fenty Beauty are challenging this status quo and beauty advertising in general will have to evolve their strategy in a bid to answer to an increasingly globalised market. It must be reinforced however, that while “beauty companies and advertisers work effectively to reach a growingly multicultural market, scholars have a responsibility to assess the ramifications that accompany such change,” (Harrison et al. 518). If advertising’s role is to mirror consumers’ dreams then, our roles as dreamers have never been so important. ReferencesAkinro, Ngozi, and Lindani Mbunyuza-Memani. "Black Is Not Beautiful: Persistent Messages and the Globalization of 'White' Beauty in African Women’s Magazines." 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