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We acknowledge and pay respect to the people of the Yugambeh Nation on whose Land we work, meet and study. We recognise the significant role the past and future Elders play in the life of the University and the region. We are mindful that within and without the buildings, the Land always was and always will be Aboriginal Land. This paper introduces staying-with the traces of inter/intra-subjective experience, with and within place, in mapping-making philosophy in environmental education. Through a conceptualisation of philosophy as concepts or knots in an infinite composition of knowledge, rather than separate knowledges, we use staying-with the traces as method, whereby our embodied patterns of human and more than human relationality across place and time may engage with philosophy. This grounding of philosophy foregrounds the diverse onto-epistemologies of posthumanism and indigenist ways of knowing, acknowledging tensions and searching for the possibilities of connectivity between them. Through an embodied arts-based walking practice, our approach challenges the perpetuation of reductionist perspectives, including nature/culture binaries, within environmental education. We stay with the traces of bird, meeting, tree, watery and concrete in mutual inseparable relation and becoming.

Drawing on a posthuman lens we walk -- with Deborah Bird Rose and her conceptual framing of "shimmer." We explore shimmering as incorporating a sensorial richness, as beauty and grandeur, as constantly in flux, moving between past, future and back again. Shimmering has potentiality in a posthuman context in its encompassing of spiritual and ancestral energies and illumination of the human (settler) story of exceptionalism. By theorising shimmer with this posthuman lens, we acknowledge and honour the eco-ethico consciousness raised by Australian ecophilosophers and ecofeminists such as Deborah Bird Rose and Val Plumwood, and the social ecologists who have continued to walk with them. In order to disrupt anthropocentricism and present a moral wake-up call that glows from dull to brilliance in these precarious times, we bring to environmental education the potential of holding the shimmering past tracings of theory along with us on our journeys.

Drawing on posthumanist and new materialism theorising, we take the concept of resonance for an a/r/tographic 'walk' to know, be and do differently, to challenge human-centric separatist ways that have resulted in our current socioecological crises. Beginning with Ingold's knotty thinking, we identify the notion of resonance as a node for exploring and thinking about interactions in the world. Guided by Barad's proposition of entangling ethico-onto-epistemic ways, our a/r/tographic thought experiments find resonances that echo through bodies, through connections as nature, through deep-time and modern spaces to notice and attend to intraactions within the ecological collective. Through art-full, thought-full scholartistic enquiry, we explore diffractive encounters to consider resonance as a conceptual tool for tuning into and harmonising with the entanglements of body-mind-space-time-matter. We pose this exploration of resonance as the start of a knotty theory conversation for shifting into a new 'common world' knowing, being and doing.

This paper examines what new materialist and posthumanist frameworks can offer learning science research in diverse maker learning environments. We explore what is gained by grappling with the entanglements between humans, non-humans and more-than-humans. To do this, we draw on Karen Barad's ethico-onto-epistemology and agential realism where she redefines connections to the shared world by attuning to the entangled matter that is created within intra-actions. We use this framework across four international cases: digital media camps, a university-level classroom-based makerspace, a Saturday outdoor makerspace workshop and a classroom-based museum makerspace. Each case study attends to how intra-actions enact agential forces in maker education research--forces that posthuman and new materialist frameworks help us see. In so doing, these case studies challenge many of the assumptions prevalent in the learning sciences about mattering and its implications in research sites.

This paper outlines the methodological framework of a discourse study of the Austrian school system and presents findings on the question of what underlying meanings and ideologies are mediated by practices of self-regulated learning and how this contributes to the reproduction of neoliberal societies. In the first section I will discuss how practices at schools can be analyzed by the methodical framework of the Sociology of Knowledge Approach to Discourse and whether practices can be analyzed by discourse study at all. The key assumption is here that although discourse studies cannot examine the subjectification process of the single student, the range of possible options and a presumed "ideal" way of acting can be determined. Referring to concepts of the sociology of knowledge, an understanding of the relationship between discourses and practices will be described and implications for empirical studies will be argued. In the second section of this paper, I will show briefly three main findings of the study: the first one shows how practices of self-regulated learning are positioned as measures to promote more efficiency in the learning process as certain competencies like creativity and self-responsibility are assumed to be acquired more effectively. The second is that self-regulated learning environments promote an understanding of equality of opportunities as performance-related justice and thereby delegate the responsibility to the individual regarding their positions in schools and societies. In the third finding it is argued that the claim for more equality of opportunities actually derives not only from a humanistic perspective but also from demands of a neoliberal speaker position.

This article describes how Globalization of Neoliberalism in education through International Financial Institutions like OECD and World Bank is imperialist in nature. It examines how imperialism has affected education in the heart of the empire through the organized business sector, Edubusiness, privatization and militarization. This model of Neoliberal education has been exported and imposed on a global scale leading to a degradation of critical thinking and human values. The New Dark Ages are in the mirror of the markets. This article suggests that the hope of Critical Pedagogy is resistance to the dehumanization in progress. It concludes that Critical educators are fighting a war for the future of humanity.

Today, globalisation expands the affiliation of the individual from a national level to an international level. Global citizenship has been regarded as an important outcome for students in major universities around the world, yet there is little literature about how it is integrated at universities in the Arab world, although some of them emphasise it in their policies. This article reports on how one Omani University, namely Sultan Qaboos University, interpreted and implemented global citizenship education in their undergraduate programmes. Particularly, this study seeks to identify the perceptions of students who studied a course entitled Global Citizenship Education in the academic year 2018-2019. The data were collected using two tools: a questionnaire which was administered to a sample consisting of 49 students and semi-structured interviews with 10 students. The data analysis was conducted by calculating the medium for the questionnaire and by employing an inductive process where the data were coded and then the themes that emerged from the data were highlighted. The results indicated that Omani University students had different perceptions of global citizenship and their perspectives tended to be more cosmopolitan and humanistic . In addition, they highlighted the impact of the course on developing three dimensions of global citizenship education: the cognitive, socioemotional and behavioural dimensions.

Through an exegesis of the dramatic elements of Plato's "Laches," Brandon Buck and Rachel Longa argue that it is an especially valuable text to read with practicing and preservice teachers. Buck and Longa show how the dialogue illustrates three essential aspects of what education means and involves. First, they show how the dialogue foregrounds the often-obscured role of philosophical inquiry in addressing educational questions. Second, they show how the depiction of "aporia" in the "Laches" underscores the importance of uncertainty for the persistence of humanistic conversation, and thus for substantial engagement with core educational questions. Finally, they interpret Socrates to suggest that participation in humanistic conversation is not merely an incidental aspect of education as a profession, but rather precisely what it means to be an educator. In sum, Buck and Longa argue that the "Laches" illustrates the core idea that in order to educate at all, we must be deeply involved in the very questions that characterize humanistic conversation.

Background: Schools are commonly asked to take on roles that support the emotional well-being of students. These practices are in line with humanistic education theory and can be difficult to fulfil by schools. Broader ecological pressures, such as periods of austerity, are likely to add to the difficulty in meeting students' needs. Aims: To explore whether professionals in schools believe that their work supporting pupils' emotional well-being has changed as a consequence of the current period of austerity. Sample: This project reports the views of staff from three secondary schools in the North West of England. A purposive sample of 29 individuals, including members of the senior leadership team and newly qualified teachers, were involved. Methods: All participants were interviewed about their perceptions of the impact of a sustained period of austerity upon their work. The transcripts of these interviews were analysed using thematic analysis. Findings: Educational professionals associated wider socio-political factors with a perceived increase in the need for emotional support of pupils. They reported taking on new roles and responsibilities to accommodate this and noted they are doing so with fewer resources and limited governmental support. Conclusions: This paper concludes that considering humanistic education theory alongside ecological theory helps to conceptualize how socio-political factors can impact upon the emotional well-being in schools. An ecologically informed humanistic framework is depicted based upon the findings of this project as a means of understanding how these two theories complement one another and interact.

The student teaching experience is cited as one of the most critical facets of teachers' professional development. However, teachers' beliefs about pedagogical practices and disciplinary procedures, as well as their perceptions of students, also influence the approaches they use in the classroom. This study uses a humanistic and custodial orientation theoretical framework to compare the beliefs of pre-service teachers immediately after having completed their core didactic coursework--but "prior" to the student teaching experience--with their beliefs immediately "after" the student teaching experience. Findings from this study reveal that upon completion of their didactic coursework, pre-service-teachers' espouse humanistic beliefs, in contrast to a custodial orientation. Furthermore, although the use of external rewards to shape student behavior as well as other specific management and pedagogical practices were more highly prioritized after immersion in the field, student teaching did not appear to alter pre-service teachers' core beliefs.

This paper seeks to examine ethics, humanism, and the concept of "parrhesia" ("pa???s?a") in the context of educational research. More specifically, it surveys Foucault's lectures on ethics to explore a framework for educational research that disrupts subjectivity and traditional forms of humanism while retaining a relational conception of ethics. Within research in education, expertise is becoming narrowly defined and "promotes values of distance, fixity, and procedural ways of knowing and coming to know." Proceduralization increasingly governs the conduct and ethics of educational research. There is a need to search for alternative concepts and approaches to ethical engagement--"new and unexpected kinds of relationships" that require risk, courage, critique, and self-reflexive practices. A critical approach to educational research informed by parrhesia offers the potential to examine the tensions between meaning, subjectivity, and the self. It would be relational and oriented toward overcoming subjectivity. Parrhesia as an ethical practice offers a space between more general beliefs and underlying assumptions relevant to examining one's subjectivity. As an approach to research, it situates individuals within the formation and evaluation of meaning and knowledge, as opposed to isolating and abstracting them from it. It is essential that educational researchers move beyond procedural ethics to engage in research as an ethical practice. This orientation is especially critical in preparing future educational scholars and practitioners. Parrhesia enables educational researchers to resist the notion of "expertise," and facilitates the development of critical, reflexive, and relational practices.

Active listening is an important communication skill in a variety of disciplines and professions, including the profession of Educational Development. In our roles as educational developers, we engage in a variety of processes, all of which rely heavily on the practice of active listening. Emerging strategies of active listening praxis have allowed us to highlight the risks involved in applying techniques of active listening while engaging in our day to day practices as educational developers. In this paper, we share a short historical review of theories and approaches to active listening and identify its two inherent orientations: humanism and professionalism. We highlight openness and interpretation as two pillars of active listening and explore ways of maintaining a balance between those pillars as they relate to techniques of humanism and professionalism. We explain aspects of the interactive session we facilitated during STLHE 2015 where, as a group, we named and discussed ways that active listening could go wrong. We explore ways that we, as educators and educational developers, might recognize when we may be foregrounding technique over listening, and how to correct some of these issues.

The article discusses the positive impact of an environmentally responsible individual as the social unit able to live in harmony with the natural world, himself/herself and other people. The purpose of the article is to provide theoretical substantiation of modern teaching methods. The authors considered the experience of philosophy, psychology, pedagogy and sociology, based on the understanding of environmentally responsible personality development as a process. Research methods included dialectical, system-synergetic, ecological and humanistic, axiological, environmental, activity and personality-developmental approaches. The article contains five methodical points aimed at developing a comprehensive training program. The study provides definition of an environmentally responsible personality as a personality characterized by conscious implementation of his/her life activity in harmony with nature, with himself/herself and other people, which provides the possibility to develop modern educational aids, which can be used in the teaching and learning process.

The ministry of Public Health and Sanitation in Kenya together with ministry of Education recognizes that mental well being is important in psychosocial well being and cognitive development of children. They point out that learners with emotional and behavioural problems may engage in truancy, delinquency, drug and substance abuse and other anti-social behaviour. If not addressed these problems may lead to poor academic performance, school dropout as well as criminal and antisocial behaviour. Teachers Perception of the causes of challenging behaviour may influence the way they respond to and manage challenging behaviour presented by learners with developmental disabilities. However, there is relatively dearth of research into this area. Little is known about how their perception of causes of challenging behaviour may influence the choice of management strategies. The purpose of the present study was to establish the relationship between teacher's perception of causes of challenging behaviour and the choice of management strategies. Descriptive survey and correlation research design were adopted for the present study since they have been established as the best research paradigm for investigating behaviour. The study involved 106 teachers teaching in public primary schools that had learners with ASDs. The study used checklists, questionnaires, interview schedules, observation checklists, and document analysis guide. Ethical approval was sought from Maseno University. The perception of causes of challenging behaviour was moderately correlated to the choice of management strategies such as sociological factors and social stories, (r = 0.521, p<0.01) and sociological factors and TEACCH strategy ( r= 0.435, p<0.01). Efforts to be made by schools to address the teachers' perception of causes of challenging behaviour as it has an influence on their choice of management strategies.

This paper explores how to practice posthumanism in everyday life. This idea has increasingly come under scrutiny by posthumanist theorists, who are addressing fundamental ontological and epistemological questions in regard to defining an essential "human," as well as the elastic boundary work between the human and nonhuman subject. Posthumanism is essential for considering today's environmental problems and environmental science education. This paper then has three goals: developing posthumanist ontology, exploring methodology, and investigating whether environmental science education and practices can help students, teachers, and community in learning, teaching, and practicing processes. I demonstrate the complementary contributions from two Indigenous communities' field studies that can be made when a researcher moves beyond an exclusive focus on western interests and considers participants as co-researchers. This paper concludes with a discussion of implications for this field.

The relevance of the problem under study is based on the society's need for educating an integral person who is able to solve ecumenical project tasks. Currently this problem (as natural order from the society) is emerging in the educational system and social practices but has yet to obtain substantial scientific and theoretical justification. The purpose of the article is to initiate the theoretical-practical aspect of the educational activity towards educating a designer who is thinking and acting integrally at the early stages of professional development. The lead method for studying this problem is historical monitoring of a person's project practice which provides the possibility to examine project processes within the context of their holistic dimension and to configure the hypothesis on the necessity of changes in the educational system. The article presents the prognostic idea, which is supported by the historical facts, that it would be necessary and effective for the educational system to depart from the practice of niche specialization in training of designers at the early stages of their professional development; it also contains the conceptual definition of and the proposal for a model of educating a universal (integral) designer within the instrumental (tool) framework of animation, computer, object and other modeling technologies which provides a practical effect for the educational system (of general, pre-vocational and vocational education). The article can be useful for innovation-thinking sponsor of educational processes, theoreticians of design and pedagogy, practitioners of design, teachers of design at higher, secondary and general educational institutions, as well as for philosophers, cultural studies scholars, sociologists, psychologists and other researchers.

The novel "Humboldt's Gift" reveals the dilemma of two intelligentsia in the modern society where consumerism and materialism further aggravates the alienation among people and the culture is degraded into a capital form and is commercialized, so the dignity and even the survival of poets are threatened by this material-centered society. The thesis intends to discuss the destructive force of culture commercialization on the life of writers through Humboldt's failure life, and further analyze 3 stages Citrine takes to overcome his life crisis and be a defender of humanism in the absurd world.

Care is one of the five core elements of invitational theory, and plays a central role in invitational education. In this conceptual paper, the author explores the link between care theory and invitational theory, highlights key elements of the care-theory dialogue, and reviews key research findings about the characteristics of caring teachers. Recognizing that care, itself, is far more complex than a simple checklist of caring behaviors might suggest, the author concludes by considering a number of implications for educational practice.

Catholic educational historians note that although preserving Catholic identity has been a constant in the mission of Catholic schools, their curriculum and instructional practices evolved in ways that were similar to public schools, thus enabling Catholic parents to select schools that were both faith based and modern. Since there is an absence of information about when and how this change in Catholic education began, this article documents its origin in the 1940s when Catholic educators joined a public school reform movement called "Life Adjustment Education." Once begun, there was no turning back, and Catholic educators participated in the major reforms of the next two decades, discipline-centered curriculum reform and humanistic education. Two case studies are presented to illustrate what reform-based Catholic schools were like in the 1970s, followed by a brief analysis of Catholic school participation in the contemporary common core state standards movement.

This exploratory qualitative study focused on the free responses that undergraduate students gave to the question: "Should have learned something valuable in this course, what was it?". This question is part of a survey that intended to obtain the views of the students on courses of humanistic character as part of their college education. Knowing what students think has been a constant concern to the Iberoamerican University, which academic plans include four humanistic courses for all careers. The courses' purpose is to contribute to the integral/liberal education of students. There were collected 4625 valid student responses during the spring and autumn periods 2010 and spring 2011, covering the entire population given at that time. For the data analysis a mixed approach (qualitative and quantitative analysis) was used. The research offers a way of understanding liberal/ humanistic education courses from the perspective of the students and challenge college professors to look for different alternatives to promote meaningful learning.

Teacher identity is defined as a sense of teacher self that results from a productive combination of key personal and professional subjectivities or beliefs. Much empirical research has been done on the development of teacher identity in the K-12 arena, with a great deal of theoretical and philosophical scholarship about teaching at the college level, yet little research to date has looked at how instructors at the college level, especially those who are teaching online, develop their online instructor identity. The purpose of this interview-based, qualitative study is to understand the experience of first time online instructors and how they develop their online teacher identity and utilizes the framework established by Beijaard, Meijer and Verloop (2004) as the lens for analyses. Recommendations are made for cultivating online teacher identity and the many aspects of it as a means to strengthen online teacher identity to not only provide effective and innovative teaching experiences but also for the sake of retention.

Liberalism is one of the main western doctrines which have originated from the ideologies of ancient Greece. The concept of humanism has been under the influence of liberal ideas in different political, social, economic and especially educational field. Since the educational field concerned with liberal ideologies, the study of different factors affecting liberal humanism helps distinguishing the concepts explained by each approaches and their similarities and differences. In this qualitative research, it has been endeavored to determine each of these aspects and factors and their effect on various contemporary educational approaches. The results indicate that some of the main factors of liberal humanism have not been considered and in the cases that they have been considered, the understandings of common subjects are different. Each of these approaches tends to study and define the aspects and principles from a certain point of view.

The present study is an attempt to survey the foundation of liberalism axiology and its implications for education. To this end, educational viewpoints of liberal scholars including Locke, Smith, Hume, Kant, and Russell are examined along with an introduction to liberalism axiology. Additionally, the implications of liberalism for education from will be discussed from two viewpoints, 1) foundations of value system of education, and 2) education system goals. The results highlighted some of the foundations of liberalism axiology such as individualism, liberty, humanism, intellectualism, empiricism, scientism, law, modernism, epistemological pluralism, believe in achievement, tolerance, equality, and social justice. On the other hand, the value foundations of liberal education are rationality, autonomy, and equality of respect. Furthermore, among the liberal educational goals the most important ones include public education, civil education, applied and practical education, autonomous and liberal individuals, mental development, and expansion and promotion of secular curriculum. Such educational viewpoints, however, have attracted criticism regarding radical individualism, autonomy, ethical anarchism, and negligence of public interest.

Problem Statement: In this article, we summarize a group-based, self-development curriculum based on humanistic principles, framed by contemporary self-determination theory (SDT), and designed in accordance with Bloom's Taxonomy. The processes of awareness and integration are common to SDT and Bloom's Taxonomy, and to our knowledge, have not been applied together with the practical goal of promoting the student self-development in an educational setting. Purpose of the Study: The underlying assumptions of our curriculum hold that (1) the self functions as the psychological agent responsible for regulating personal behavior, and that (2) personal growth is an outcome of the motivation to fulfill intrinsic goals coupled with the integration of learning through an awareness of personal limitations and potentialities. We describe the design and implementation of a school-based curriculum that integrates core elements of SDT with the sequential levels of cognitive and affective learning articulated by Bloom's Taxonomy and that is intended to facilitate the student self-development. Method: Three distinct theoretical and empirical ingredients of SDT form the basis of our curriculum: goals and values, organismic integration, and mindful action. These core components of SDT are rooted in the humanistic tradition but can be transformed into a sequence of practical learning goals and activities when viewed through the lens of Bloom's Taxonomy. We demonstrate how Bloom's Taxonomy provides the architecture needed to implement the elements of SDT in such a way that students are able to engage in a programmatic process of self-development. In other words, the levels of Bloom Taxonomy are used to structure the application of the broad SDT/humanistic principles on which personal growth is founded. Findings: Combined with the anecdotal reactions of group members and facilitators, our impressions suggest that the consistent expression of personally selected values and characteristics requires that these aspects first become internalized as meaningful guides for living, second, motivate behavior that is consistent with the chosen values and characteristics, and third, contribute to a sense of well-being and personal growth. Conclusion and Recommendations: The process of self-development can be facilitated by the internalization of cognitive learning and is supported by affective processes that, together, yield favorable developmental outcomes for students. Although we did not subject our group-based curriculum to rigorous empirical evaluation, we encourage efforts to establish its effectiveness through qualitative and quantitative research.

Color blind discourse often draws on sentiments such as, "When I look at you, I do not see color," or race should not matter since we are all human, we are all the same underneath. In other words, the desire to view others as individuals is often constituted on the back of the desire to understand the notion of the individual as one who inhabits a common humanness, or universal humanity, and thus operates from foundations found in liberal humanism. The language of humanness or humanity has often served to mask oppressive racialized structures, practices, and understandings, where the very notion of the human is understood through the imperialistic and colonizing gaze of the white subject. To complicate the situation, however, what often comes through in conversations with people of color and in African-American scholarship is that there is something of importance and value in retaining the language of humanity, since non-dominant groups "have struggled too long for the humanistic prize." In this article, Shilpi Sinha first maps out the problematic notion of humanness that emerges within color-blind discourse and then teases out the different tenor or valence that could be indicated by the notion of humanness when utilized by Black subjects, which, she argues signals a need for educators to shift their orientation away from the terms of the human as traditionally understood by the Western modern philosophical tradition. Drawing upon Frantz Fanon's critique in "Black Skin, White Masks" of Jean Paul Sartre's analysis of negritude in "Black Orpheus," and developing the former's thought through insights provided by Carolyn Cusick, Jacques Derrida and Emmanuel Levinas, she argues that the notion of the human or humanity can be seen to encompass a liberatory tenor, not merely an oppressive one.

Through an analysis of school uniform policies and theories of social justice, Samantha Deane argues that school uniforms and their foregoing policies assume that confronting strangers--an imperative of living in a democratic polity--is something that requires seeing sameness instead of recognizing difference. Imbuing schooling with a directive that says schools ought to be places where children learn to confront the humanity of others requires that we ask questions about how educational policies teach children to deal with human difference. Broadly speaking, uniform policies undergird the assumption that a child's capacity to confront difference is unimportant. To consider the ways in which school uniform policies unjustly teach children to disregard difference so that they can reasonably participate in public and school life, this paper engages in a conversation about social justice.

This paper appraises music as an essential part of Nigerian culture and its implication for national development. It discussed music as important aspect of culture and the rationale for the inclusion of the subject in Nigerian schools at all levels of education. It also explicates music education available in the community as well. The music provides utilitarian education, information, entertainment and enlightenment. It uplifts the soul of the citizenry in a hard economic situation. It corrects and helps to discipline people's behaviour thereby contributing effectively for national development. Some important literatures were reviewed.. The result shows that music contributes to national development of Nigeria. It produces the aesthetics and useful feeling (emotion) used in national development. It is also useful as a medium that preaches the words of faith to the society which uplifts their spiritual feelings making them to possess good morals which aid in national development. The paper ended up with the conclusion that music is the engine which impels the national development when adequately used with recommendation of improvement on the study of the subject in Nigerian schools.

In this article I detail correspondences between a breach of decorum that occurred during a speech delivered by President Obama before a joint session of the United States Congress and an encounter between a teacher education student and me in a graduate-level multicultural education course. The encounter served as a powerful, albeit inadvertent, impetus to theorize the nature of persistent resistance to diversity and critical multicultural education in one teacher education unit.

A coaching philosophy is a personal doctrine, or individual set of experiences and values, that guides a coach's beliefs, actions, and coaching style (Huber, 2013). The humanistic coaching philosophy involves a collaborative coach/athlete process which considers individual athlete differences, abilities, and goals, with the long-term aim of developing a self-confident and self-regulated athlete (Lyle, 1999). Opposite of the traditional model where success is determined by wins or losses, within the humanistic approach winning is redefined so that the process is emphasized and achievement of individual athlete goals indicates success. Through coach interviews, athlete interviews, training session observations, and artifact collection, the aim of this case study was to explore the coaching philosophy and methods of a successful men's NCAA Division I cross country coach and explore to what extent they are humanistic. Definition of success emerged as a primary theme where results indicated that while the participant coach was extrinsically motivated by outcome measures (i.e., winning NCAA national championships), his methods ascribed to the humanistic values of striving for individual athlete potential, holistic development, and self-actualization. Findings suggest that while the NCAA espouses to holistic development of the student-athlete, it is hard to separate athletic outcome measures as at least a portion of the definition of success for coaches working within this setting.

In this paper, I consider "the encounter" (O'Sullivan, 2006) and conceptualizations of subjectivity and identity proposed by post qualitative scholars (Jackson & Mazzei, 2012; Lather & St. Pierre, 2013; Lenz Taguchi, 2012; MacLure, 2013; St. Pierre, 2010) and contemporary art theory (O'Sullivan, 2006; 2012) to attend to the potentialities for visual arts-based research to provoke rather than represent thought. Traditional narrative inquiry is critiqued as affirming representational thought while the methodological implications of duration will be explored as a psychical site for new thought creation. I draw on my encounter with Canadian artist, Yam Lau's film/CG animation, "Room" (2004) and the works of Deleuze and Guattari to critique the narrative form and persistent humanist notions of subjectivity in qualitative research. I argue for the potentiality of the encounter in creating conditions for an affective disruption to perceptions and suggest future implications for arts-based educational research and pedagogy with secondary teacher candidates.

As emotional intelligence contributes extensively in people's lives, it can also find some significance in language teaching. From this perspective, it is inevitable for teachers to know how to improve students' emotional intelligence. This paper made an effort to provide procedures to develop emotional intelligence. Although success has various definitions from one theory to other, in this presented theory--emotional intelligence-- success will be achieved when students can control their emotions. This paper attempts to mark a common perception of behaviors that the teachers can employ to enhance students' control over their emotions.

The setting up of the Courtyard of the Gentiles by Pope Benedict XVI has provided the Catholic Church with an official forum for dialogue with atheists. The intellectual energy surrounding this initiative can be harnessed to focus on how the contemporary Catholic school addressed its responsibilities to the Catholic community while offering a good education to people of other religious traditions. The Courtyard initiative is an opportunity for the Catholic educational community to re-consider its purpose as an ecclesial agent in a plural society. This article argues that the distinctive content and pedagogy it employs in this endeavor is a bold manifestation of contemporary radicalism in education.

Geopolitically powerful actors in countries linked to the global North have historically shaped the landscape of North-South research cooperation. The literature documents not only the pervasiveness of asymmetrical relationships in North-South research cooperation but also a growing recognition among policy and academic actors of these dynamics. In this context, this study traces the invention of the Norwegian "South-South-North" partnership model, which was envisaged as an alternative to mainstream approaches and sought to foreground the needs and priorities of researchers in the global South. Employing the conceptual perspective of policy ideas, this study identifies three ideas that were constitutive of the model: humanitarianism, enlightened self-interested, and international reputation building. Functioning as broad public philosophies, these ideas underpinned the adoption of the South-South-North model as a distinctively Norwegian approach to research capacity building in the global South.

Purpose: In this paper, the authors draw on theories of critical pedagogy to interrogate recent trends in online education scholarship, calling for more humanizing pedagogies. By using vignettes from their own teaching experiences, the paper illustrates tensions between autonomous and ideological visions of humanizing approaches, particularly how they apply to issues of inclusion in online teaching and learning. Design/methodology/approach: The authors draw on critical theory to interrogate the framings of humanizing online teaching. Sharing three illustrative vignettes from their own reflexive teaching practice, the authors demonstrate how a critically framed approach to humanizing digital pedagogies can promote the design and enactment of more inclusive learning environments across online contexts. Findings: Based on the pedagogical cases presented, the authors demonstrate (1) how methods promoted in autonomous models of humanizing pedagogy can present challenges for inclusive design, (2) how participatory media production activities can still intersect with issues of racialization, and (3) how humanizing pedagogical commitments by individual instructors can be constrained by material, structural, and institutional realities. Practical implications: While critical framings of pedagogy necessarily resist prescriptive recommendations, the authors conclude the article by underscoring the importance of critically interrogating the ideological dimensions of humanizing pedagogies, the need to grapple with social inequities even as educational contexts are increasingly digitized; the importance of considering structural issues of power and privilege that produce and constrain pedagogical possibilities. Originality/value: The authors offer a critical framing of humanizing pedagogies in online education that runs counter to the often-autonomous framings of these approaches, highlighting issues of power, privilege, and ideology that can be overlooked in online educational contexts, especially at the level of institutional, instructional design and support.

Traditionally, universities of technology (UoTs) have focussed on education to prepare students for the workplace. The Durban University of Technology (DUT) is currently undergoing a pedagogical transformation with the inclusion of a general education curriculum that aims to prepare students for an increasingly complex globalised work environment. This critical paradigm shift in curriculum design foregrounds new ways of teaching, thinking and learning based broadly on humanistic principles. Writing centres in universities are positioned to sustain a teaching and learning environment in which students grow as critical citizens. This article reports on research that explored -- through the thematic analysis of tutor reflections -- how a humanising pedagogy underpins a responsive writing centre practice within the changing South African context. Thematic analysis of the tutors' reflections revealed their self-awareness of the significance of communities of practice in their work. These communities of practice could be seen to cultivate a humanising pedagogy within writing centre work, which might contribute to the aesthetic, socio-political and cultural environments in which students live and work.

Today, the intensification of global interconnectivity is a key characteristic of the twenty-first century. This has spurred governments and policymakers to envision how best to equip future-ready citizens who can navigate increasingly globalized workplaces resulting in the worldwide popularity of models that articulate twenty-first century competencies. Twenty-first century education models perpetuated by transnational and multinational organizations posit an idealized vision of the future-ready citizen equipped with requisite skills to compete in the global economy. Informed by economic rationality, such models promote a consequentialist approach to education where the primary aim of schools is to develop citizens as human capital who can thrive in globalized workplaces and ultimately contribute to the progress of their nation. In this paper, I focus on the twenty-first century education model currently infused across schools in Singapore. Using this as an example, I examine models of twenty-first century education from the lens of Confucian cosmopolitanism. I explore how the application of Confucian cosmopolitanism can facilitate an ethical re-orientation of twenty-first century education that shifts the focus from instrumental competencies to humanistic virtues needed for a more hospitable future.

This article addresses the political philosophy of a border position articulated by de Oliveira Andreotti (2011. "(Towards) Decoloniality and Diversality in Global Citizenship Education." "Globalisation, Societies and Education," 9 (3-4): 381-397) with reference to the Latin American Modernity/Coloniality Research Group. This border epistemology will be discussed in the context of the claims of radical diversality as necessary in decolonial thinking and political theory. The article consists of a first half which considers the question of a centre and the problems associated with borders in comparison with Fanon (2004. "The Wretched of the Earth." New York: Grove Press, 2008. "Black Skin, White Masks." New York: Grove Press). The second half consists of an analysis of narrative responses from a grad seminar on decolonising methodologies which considered de Oliveira Andreotti's (2011. "(Towards) Decoloniality and Diversality in Global Citizenship Education." "Globalisation, Societies and Education," 9 (3-4): 381-397) work in the Winter Term of 2018.

To cultivate humanity is to invest in, enrich, or elevate all that it is to be human. But cultivating humanity has become a pressing challenge in higher education because learning about what it means to be human depends on significant and ongoing personal engagement of students with faculty and staff who serve as mentors, advisors, and guides. Such engagement is as expensive as it is essential; time and people are money. It should not be true that there is enough time and enough faculty and staff to cultivate humanity only in colleges and universities that have a lot of money. What students most need, and what cultivating humanity most requires, is the hardest thing for institutions of higher education to provide, and for observers and stakeholders of colleges and universities to understand and support. But what students learn about themselves, others, and the world around them is as important to their future success as getting the degree. Character, empathy, and moral principles make the graduate a whole person, not just an individual with a credential. Colleges and universities must settle for nothing less.

Within the current global refugee crisis this paper emphasises the fundamental role of education in facilitating the integration of young new arrivals. It argues that a humanitarian problem of such scale requires a commensurate humanitarian response in the form of socially-just educational policies and practices in resettlement contexts within Europe. Utilising the theoretical concepts, 'participatory parity' (Fraser) and 'resumption of an ordinary life' (Kohli), we explore educational policy-making in Sweden and England, noting how the framing of these policies indicates how different nation states view their role in the global migration crisis. In England, child refugees are rendered invisible and not a legitimate focus of national educational policy, whereas in Sweden they are foregrounded in policy discourse though not necessarily in policy enactment. The paper concludes that newly arrived future citizens of Europe require socially-just policy and practice to best serve their own and their resettlement context's best interests.

This paper describes how we, a group of 7 emerging teacher educators, took up a critical inquiry framework to collaboratively generate knowledge through dialogic reflection on practice across educational contexts. We participated in culture circles and teatro as a practice of teacher education that centers love and humanizing practice. Together throughout the semester, we engaged in problem-posing and dialogue in order to collectively problem-solve around a generative theme: Humanity is non-negotiable in teaching and teacher education. In this paper, we include our reflections on one dilemma of practice to illustrate ways to transform teacher education to include humanizing practices.

At first glance a Russian anarchist's revolutionary address to the youth of his day made in the late 19th century and the address to youth made by a contemporary French philosopher may appear to have little in common as their context and era are ostensibly very different. How would Petr Kropotkin's address be understood in our time? Are Kropotkin's concerns the same as those raised by Bernard Stiegler? Could Kropotkin speak of universal concerns, a sense of elevation and sublimation not governed, undermined or circumvented by digital relations, calculation or algorithmic determination? I find a mutual concern with the coming into maturity of youth, but, I am concerned that as we are passing through an epochal and revolutionary transformation driven by digital and cognitive capitalism and in "our" toxic and crisis-ridden milieu, Kropotkin's rhetoric would inevitably fall on deaf ears? Is his rhetoric on revolution anachronistic? How would his rhetoric be crafted for a youth seemingly indifferent to the plight of fellow brethren? Is it conceivable that the humanist-inflected prospects of youth so vaunted by Kropotkin have now been devastated by the inhuman and nihilistic tendencies of the so-called miscreant, 'blank generation' as described by Stiegler? True, while it is difficult to calibrate the vision of youth affirmed in Kropotkin with the fear of youth in Stiegler, and, despite differences in episteme, tradition and political orientation, both thinkers I think are concerned with the trials and tribulations of youth and both hold out the prospect of the not-yet of youth, of the coming into being of the maturity of youth, of "Aufklärung". It is this shared focus I wish to examine further.

In this article, I am suggesting that one effective strategy for revitalizing moral education consists in incorporating classical traditions of care ethics, East and West, which are very much alive in contemporary culture, into sentiments, insights and practices of contemporary care ethics. In so doing we might make moral education much more accessible, natural and friendly to both teachers and students. First, it is associated with down to earth affective and relational elements rather than with highly theoretical philosophical reasoning; second, it is grounded in local cultural traditions that are very much alive in the 'cultural DNA' of millions of people in their traditional communities; third, in terms of its moral tenets it is humanistic and universally binding. The desirable outcome, if this model proves tenable, is moral education oriented by care ethics, locally grounded and universally binding.

Faith-based education has played a major role worldwide. In its schools, vocational centers, and universities, Catholic education tends to form an integral human person though the holistic synthesis of faith, culture, and life. Such an interrelated commitment highlights a global responsibility for the common good and a sustainable future, sharing the SDG4's targets and promoting a culture of encounter.

This systematic review investigated the contexts, critiques, and challenges of using heutagogy (Hase & Kenyon, 2000), an emerging instructional approach that emphasizes the self-determination of learners, to develop lifelong learners. A total of 33 peer-reviewed publications published between 2000 and 2019 were aggregated and synthesized, and findings explored the role that technology played in supporting the heutagogical approach and learning environments and contexts that have used heutagogy. The review concludes with the critiques and challenges of the heutagogical approach.

How do the affective attributes that are specific to intermedial, interactive and located mediums of digitally-enabled performance materialise embodied, sensual and emotional involvements and reconfigure reality through new forms of intimacy, empathy and immediacy? This question is considered through a posthumanist account of performativity to consider alternative ways of conceiving of reality, 'humanness' and how space and time of performance are constituted, particularly through the bodily productions of and relationships between performer, audience, environment and technology in the transmedia performance for smartphone "Nobody's Ocean" (2016).

While retrieval practice has been studied for over a century, it has gained a significant body of research within the past fifteen years in cognitive psychology and the learning sciences. However, there is little discussion in its study and application within topics of adult learning. In this article, we examine the historical and philosophical foundations of self-directed learning and retrieval practice and advocate for functional contextualism as a philosophy of science for self-directed learning research. Functional contextualism provides a synthesis between the norms of humanism and the scientific focus of cognitivism. Particularly, we look at retrieval practice as a potential area of research within self-directed learning, viewing it as an 'act-in-context'. We hope this article reinvigorates research into self-directed learning, particularly the investigation of empirically-based self-guided learning strategies, the facilitation of metacognition for self-directed adult learners, and the adoption of a functional contextual approach to self-directed learning and other adult learning topics.

In the wake of Trump's presidency, children of color have been increasingly subjected to overt racism in and outside of educational settings. After seeing "In light of the Trump effect" or the anxiety and fear that has ensued for children of color since Trump's pre-election campaign, we suggest that concerted actions are needed from often untapped sources that cross human-centric boundaries such as spiritual activism. We contend that we must rethink human-more-than-human binaries, while simultaneously working towards equity and social justice. Womanist and Chicana feminist spirituality de-centers the human, while providing a means to transform oppressive conditions. In this theoretical wondering, we posit that spiritual activism is vital to the well-being of young children of color and the broader world.