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The centring of Muslim women in Islam resides in an intertwining historico-politico-theological narrative of gender reform, first promulgated in a seventh century revelation of the Qur'an. Significantly, the gains derived by the women of Islam's first community, have become lost in the dominance of contemporary androcentric-patriarchal interpretations. The argument advanced by this paper is that Muslim educational institutions have a responsibility in (re)-scripting gender justice as an imperative of the scripture; and in establishing resonance between identities of faith and citizenship. I commence by looking at the disjuncture between what Islam says about gender equality, and how it unfolds under the predominant auspices of a patriarchal gaze. As an example of this disconnection, I focus on the trajectory of the 'women in mosques' campaigns in South Africa, spanning from an apartheid to a democratic context -- noting that despite, or perhaps, because of far-reaching political change, the resistance encountered by Muslim women has remained the same. Thereafter, I turn my attention to an intertwining consideration: the responsibility of Muslim education in (re)-scripting gender justice as an imperative of the scripture; and the obligation of Muslim education in establishing resonance between identities of faith and citizenship.

In post-apartheid South Africa, a foregrounding of democratic citizenship education through broadened and inclusive participation is especially evident in a decentralised school-based leadership, management, and governance system. Policy-wise, the involvement of parents in School Governing Body (SGB) structures is seen as an enactment of representative and collective consultation, key to the democratisation of schooling and education. In practice, however, the wide-sweeping authority of SGBs, has allowed several schools to continue a historical narrative of exclusion and inequality, effectively widening the gaps between historically advantaged and disadvantaged schools, and putting into effect renewed tensions of inequality and inequity. Key questions arise: has the state erred in its trust of SGBs to enact democratisation? Or are there limits to what democratisation can achieve? In considering these questions, the article explores re-considerations of governance so that interpretations of democratisation of schools are not used in the subversion of education as a public good.

The introduction of school governing bodies in South African schools has largely been motivated by a democratic discourse of communal participation, belonging and accountability. How this has been interpreted has seemingly been limited to understandings of parental participation in the daily functioning of schools. In turn, research on school governing bodies has focused extensively on two contrasting narratives, underscored by an imbalance of power -- that is, either the incapacity of parents to fulfil their mandate, or a dominance of parental involvement, which often undermines the principal's authority. Very little, if any, attention has been afforded to the role of school governing bodies in relation to democratising and diversifying schools. By paying particular attention to the roles and responsibilities of parents on school governing bodies, this article considers two inter-related questions. Do current practices and actions of school governing bodies promote or hamper the democratising agenda, necessary for the transformation of schools? How can school governing bodies, and specifically parents, contribute to the transformation of schools that extend beyond parochial conceptions of parental involvement?

As academics, we do not only produce and reproduce knowledge; we also produce our citizenship as a social and agonistic space. There are nuances embedded within academic citizenship -- unqualifiable, but compelling in their production and reproduction of power dynamics, bringing into disrepute notions of academic citizenship as a homogenous or inclusive space. There are ways of being and becoming within citizenship that might be less readily conceivable, and hence, slip beneath the radar of scholarly scrutiny and debates.We have yet to delve into how we come into the presence of one another. In offering an expanded understanding of academic citizenship as alterity, I argue that academic citizenship has to involve wading into a curious uncertainty about the other so that the immensity of diversity, its unknown-ness, is brought to bear on the university, not as fear and estrangement, but as a rupture with a continuity of Othering.