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The purpose of this qualitative study was to explore the components of a profound moment. We provisionally defined a profound moment as an experience that intentionally or unintentionally continues to surface in consciousness, has transformed an individual's fundamental perspectives, and been integrated into an individual's life. Participants who the researchers felt had experienced highly memorable moments and demonstrated an introspective personality were purposefully selected. Interviews were conducted using a semi-structured interpretive phenomenological approach; interviews were transcribed, coded, analyzed, and considered in the analysis. Results from preliminary analysis indicate components of profound moments include acceptance, permeation, humanity, and change.

The 'demand for justice' is a long-standing principle of Oaxaca's Sección 22 union chapter, which has led a teachers' movement since the 1970s that has evolved to meet changing social, political, and economic circumstances. Various researchers around the globe have increasingly linked notions of justice with education, exploring terms like social justice education, justice-oriented teaching, justice-oriented education, and teaching for social justice in a range of contexts, mapping the ways educators integrate these concepts into classrooms and schools. Missing from this research, however, is an examination of the ways teachers might practice 'justice-oriented teaching' outside the classroom as well, as they participate in movements and struggles. Drawing on ethnographic data collected over a five-year period, and on interviews with 40 teachers, teacher educators, union officials, and student teachers, I will map out four 'justice orientations' via which Oaxacan teachers demand justice. Sección 22 educators perform justice-oriented teaching along economic, political, cultural, and humanistic orientations, manifesting a widely held belief in Oaxaca that 'the teacher fighting, is also teaching'. This study can inform research about teachers globally enacting justice-oriented pedagogies and practices, not only in the classroom, but also in the public domain as activists, movement actors, and union members.

This paper presents research on a posthumanist approach for reframing community-engaged pedagogy. We employ posthumanist theory as a way to examine the educational possibilities of ethically engaging with technologies and materials as a means to build and sustain community partnerships for social justice. This research project employs a diffractive inquiry involving interview encounters with 20 college writing instructors. The posthumanist approach presented in this paper provides a window into understanding how a myriad of human-material assemblages, response-able designs, and affective encounters shape and transform community-engaged pedagogy. In the context of community-engaged writing, the posthumanist approach oftentimes coincides with the use of multiple modes of communication, such as text, image, sound, and video, to foreground marginalized communities and their perspectives. Through allowing for the expression of multiple voices and perspectives, including those of non-human entities, this approach further challenges and disrupts traditional human-centric and dualistic views of community-engaged pedagogy.

This paper explores the personal experiences of Sandra Kaire as a postdoctoral researcher who worked with Margaret Somerville in relation to methodological approaches. The ideas were initially developed in consultation when Sandra worked together with Margaret at Western Sydney University, Australia. The paper explores Sandra's personal commitments and intimate engagement with young climate activists, and the development of visual, place-based and posthuman methodological approaches in relation to Sandra's postdoctoral research with young climate activists in three European counties. It includes photographs of their activist environments, observations, and transcripts of in-depth interviews. The paper reveals the significance of climate activism experiences of young people to their educational concerns, and the relationships of the locations of their activism to experiences of becoming more than itself by adding new ways of thinking about human and more-than-human relation.

The concept of transformational creativity has been widely embraced as a desired shift in creativity research. Transformational creativity emphasizes the development of creativity in service to the common good. However, to date, what precisely constitutes this "common good" for researchers of transformational creativity remains unclear. As evidenced by the recent Handbook of Transformational Creativity, the term "common good" has been deployed on numerous occasions without any definition or rationalization of its meaning. The aim of this article was therefore to delineate what may constitute a common good which is worth contributing to. Motivated by transdisciplinary outlooks, it explores the concept of the common good through the lenses of human needs, degrowth, and the ethics of care. This article redefines transformational creativity as the creation of new ideas, artifacts, or practices that promote the common good by fostering caring, needs-responsive relationships and enabling communities to collectively contribute to their well-being and support a sustainable, ecologically nurturing, and preserving livelihood.

Developing metacognition in students is essential for fostering critical thinking in school. One of the skills necessary to achieve this goal is the cultivation of metacognitive vigilance--a potential means to regulate some ways of thinking held by individuals. Of particular importance is essentialism, as it underlies discourses such as racism and also hinders the comprehension of various biological models. In this paper, we aim to characterize the metacognitive regulations on essentialism made by high school students from Buenos Aires, Argentina. This exploration occurred within the context of a didactic sequence on the relationship between biology and human races, designed to promote metacognitive vigilance. Employing a qualitative approach, various types of metacognitive reflections were identified. These reflections reveal that some of the students consciously identified instances of essentialism in their daily lives, assessed its legitimacy, and constructed alternative explanations by drawing from biological models. These findings underscore the importance of nurturing metacognition as a means to deconstruct hegemonic and common-sense discourses, including those rooted in racism.

Challenging structural violence is a major project of our time. The massive Black Lives Matter (BLM) uprisings of Summer 2020 brought greater awareness of the systemic racism of universities and a commitment to challenge it. A Marxist-humanist lens recognizes racism as foundational to the racial-colonial capitalist patriarchy and the university as deeply implicated in the development and maintenance of these structures. While all these interlocking oppressions must be eradicated, in the US, racism has historically galvanized more people to action. For this we need a populace with critical literacy to connect their daily oppressions to structural forces. Critical literacy also encourages us to listen to the Oppressed whose "Reason and force" may prove useful toward our liberation. A critical literacy of the heart, drawing on Paulo Freire's work, is one that challenges us to transform structures of oppression through humanizing antiracist pedagogy. The bulk of the paper is drawn from a duoethnography of two Latina instructors. The stories shared offer insights into the deep-seeded racist policies and practices in education and the complexity of challenging these. We argue that such complexity calls for an intentional antiracist pedagogy of "other doing" that goes against the "commonsense" of our society.

The many universities across the world that promote internationalisation together with global citizenship education overtly or covertly orient their students around particular global citizenship values. Neoliberal and liberal humanist perspectives on global citizenship have historically dominated global citizenship education. The neoliberal 'global competitiveness' model promotes the values Achievement and Power, and the humanist 'global rights and responsibilities' model promotes the values Benevolence and Universalism. The critical perspective has emerged to challenge these dominant approaches. Inter alia, the critical perspective has argued against the prescription of certain values (or homogeneity of values) and for value pluralism that is open-ended. We investigated the extent to which these different perspectives on global citizenship values correspond with patterns in the value priorities among students from across the world. With data from the World Values Survey, we tested for homogeneity of values among students and assessed whether either global rights and responsibilities or global competitiveness values are dominant. There is no clear evidence of students' values converging as either global rights and responsibilities or global competitiveness. These findings suggest that a critical perspective on global citizenship education, which acknowledges value pluralism, is better suited to work with differences in student value priorities by creating opportunities in dialogical non-prescriptive ways for the conceptualisation of multiple global citizen selves.

This study aims to explain how language plays a significant role in improving the performance of regional development banks in Indonesia. The method used was qualitative with a questionnaire instrument involving 6 regional development banks in Indonesia. Some of the main findings are 24 statements were found, 19 of which fall into 5 categories, namely assertive illocutionary speech acts, directive illocutionary speech acts, expressive illocutionary speech acts, commissive illocutionary speech acts, and declarative illocutionary speech acts. In its implementation, the process emphasizing the humanistic approach scored over 90%. By prioritizing language training initiatives that emphasize the mastery of illocutionary speech acts, regional banks in Indonesia can expect improved operational efficiency, strengthened customer relationships and a more strategic approach to communication, contributing to the overall development and success of the banking sector. This study is limited to the context of only one type of bank, the regional development bank. It is further suggested that there is a strong need to provide adequate and timely capacity building for the employees of regional development banks, particularly in language training as part of public service and satisfaction development.

Background: Recent attempts to rekindle the decolonisation of education project in South Africa, is a reaction to perceptions that there are fundamental frailties in the existing curriculum. Childhood education is yet to take up the challenge in any substantive way. Aim: To explore the insights critical posthumanism might offer in attempting to address a comprehensive decolonial effort in early childhood education transformational initiatives. Setting: This essay is framed within the context of curriculum decolonisation and transformation work in early childhood education. Methods: This experimental think-piece, attempts to theorise early childhood education alongside critical posthumanism. Results: Staying true to posthuman ways of thinking, doing and becoming, we deliberately avoided presenting any determinist, neatly packaged 'results', in order to further open up the debate to include alternative ways of thinking and doing curriculum work in early childhood ecologies. Conclusions: Early childhood transformation initiatives, has to recognise the fundamental embeddedness of the existing school subjects in Western-Eurocentric humanist tradition. The effects of this canonical orientation are, that the tenets of Western-Eurocentrism remain unchallenged, that a racialised colonial education prevails in contemporary times, and that the centering of the adult human at the expense of the more-than-human, including child, is sustained. The nature-culture and child or adult dualisms prevail and, a consolidation of a deficit, sub-human construction of children, as immature, fragile and innocent. Critical Posthumanism suggests thinking anew. Contribution: An interrogation of the assumptions on which contemporary childhood education is based, and consideration for the advancement of posthumanist ways of thinking, doing, and becoming.

This comparative study looks into the image of the wolf in Genghis Aitmatov's "Plakha" and Jack London's "White Fang." For this purpose, first, the concept of the wolf in fiction is discussed, and the representation of wolves in these two texts is analyzed. This study explores the relationship between wolves and human beings as expressed in the texts in a way that helps understand the image of the wolf with specific cultural beliefs and practices that find aspirations in the text mentioned. The study concludes that Aitmatov associates Kazakh people with the wolf, unlike London's wolf, whose existence does not center around issues of freedom and independence.

In this article, I discuss how walking as mapping serves as a method for observing and disrupting spatial geopolitics, opening possibilities for alternative systems of living. I explore three theoretical perspectives--posthumanism, Indigenous and decolonializing theories of land, and Black geography--that, while distinct, nonetheless share some overlapping characteristics: the recognition and contestation of knowledge systems, the turn toward a relational ethics of living, and a call for critical and creative methods of mapping. intervention into existing systems. In the final half of the paper, I consider these orientations and their call for creative and critical methods of intervention as I review my scholarship on walking and how it has served as a form of counterstory mapping.

This research delves into analyzing and comprehending humanistic attitudes within the management framework of the Youth Red Cross (PMR) organization at Madrasah Tsanawiyah Negeri Palopo. Employing a qualitative approach, data is gathered through interviews, observations, and subsequent analysis. The study encompasses various stakeholders: the Headmaster of MTsN Palopo serves as an informant to provide an overview of the school, while administrators relay information regarding the school's general profile. Facilitators from the Indonesian Red Cross (Palang Merah Indonesia) and participating teachers offer insights into activity implementation. Additionally, interviews with active student participants, including core committee members and department heads, capture their perspectives on activity execution. Findings reveal the pivotal role of humanism in PMR organization management. Members demonstrate a profound concern for fellow students' welfare, evidenced by humanitarian activities like social action and first aid training. Management ethos within the PMR organization also champions humanistic principles. Student leaders focus on service-oriented leadership and meticulous time management from planning to empowering PMR members to actively engage in altruistic endeavors. Humanistic values underpin the ethos of PMR organization management, fostering an environment conducive to leadership cultivation, first aid proficiency, and altruism. Central to this ethos is the ethos of caring for fellow members and students, laying a robust foundation for PMR activities and management steeped in human values. This environment not only supports leadership development but also emphasizes first aid training and mutual assistance, all centered on fostering humanistic values.

From personalized advertising to economic forecasting, artificial intelligence (AI) is becoming an increasingly important element of our daily lives. These advancements raise concerns regarding the transhumanist perspective and associated discussions in the context of technology-human interaction, as well as the influence of artificial intelligence (AI) on education and critical pedagogy. In this regard, the purpose of this research paper was to investigate the intersection of AI and critical pedagogy by critically assessing the potential of AI to promote or hamper critical pedagogical practices in the context of transhumanism. The article provides an overview of the concepts of transhumanism, artificial intelligence, and critical pedagogy. In order to seek answers to research questions, qualitative research design was adopted, and GPT-3 was used as a data collection resource. Noteworthy findings include the similarity of the dialogue with the GPT-3 davinci model to a conversation between two human beings, as well as its difficulty in understanding some of the questions presented from a critical pedagogy perspective. GPT-3 draws attention to the importance of the relationship between humans in education and emphasizes that AI applications can be an opportunity to ensure equality in education. The research provides suggestions indicating the relationship between AI applications and critical pedagogy.

This study raises the unity of the topics of folklore, literature teaching materials, and character education. It aims to explore character education values in endangered Central Malay folklores as a means of internalizing literature teaching. This qualitative study used five informants who not only knew the folklores but also knew the local culture of the Central Malay community in depth. Data were collected through semistructured interviews and note-taking. The data were analyzed using a thematic approach. The research findings show that Central Malay folklore has aesthetic, humanist, ethical, and religious values that can be internalized in literature learning as a form of effort to save Central Malay folklore from extinction through education. This research is not new. However, there is little information about Central Malay folklore in Indonesia. The findings provide benefits and recommendations to researchers, educators, teachers, and policymakers to collaborate and conduct further studies to save Central Malay folklore from extinction and survive in society. In addition, the importance of this research is to increase understanding and foster students' appreciation of local literature while being able to take and practice the character values contained in Central Malay folklore. [Note: The page range (48-63) shown on the PDF is incorrect. The correct page range is 48-62.]

This paper examines the Confucian concept of learning, or xue ([character omitted]), from the perspective of ecological humanism. Through a comparative interpretation, this paper attempts to disclose the significance of Confucian xue conceived as a practice of aesthetic appreciation and creativity, emphasizing in particular its function within an eco-centric worldview. The author reviews the relevant concepts of ecological humanism as expressed in the ideas of John Dewey and Thomas Alexander, then applies these as a theoretical framework for interpreting xue and its related concepts and practices as they appear in the Confucian text the Lunyu ([characters omitted] ). It is argued that xue is a process of developing and expressing virtuosity and artistry in the "arts of life," and that its practice was understood as a direct participation in the creative development of nature. The significance of such a concept of learning for contemporary educational philosophy is discussed in conclusion.

This study discusses the structure of Ibn Sina's thought and its contextualization in the contemporary era from a subjective point of view referring to aspects of soul purification. Ibn Sina divides the human soul into three parts, they are: "nabatiyyah," "hayawâniyyah," and "insâniyyah" souls. According to Ibnu Sina, human morals are in the "nabatiyyah," so the education that must be taught is education related to morals, cleanliness, and the arts, this education is carried out at the Early Childhood Education level. When the child is in the "hayawaniyyah," that is when the child can respond and move through sensing, then the student is in a state of stimulation through understanding the Qur'an, especially reading, and interpreting it, followed by lessons to be able to study, analyze and be critical of the meaning from every verse of Allah SWT, both "kauliyyah" (the Qur'an) and "kauniyyah" (the universe). In the "insâniyyah" soul, the child is endeavored to be educated so that they can integrate intellectual, emotional, and spiritual intelligence, to create an integrative education, they are education that can unite the dimensions of service ("al-'Amilah") and spiritual ("al-'Alimah"). This literature review confirms that to achieve the goals of Islamic education, the educational model that is applied wherever possible leads to purification of the soul, because with a pure soul the process of entering knowledge into students' souls will be easy. An educational perspective that places purification of the soul as an offer of Islamic education in the contemporary era. Keywords: Education, Ibn Sina, Purification of the Soul, Contemporary

In recent years, the profusion of methodologies available to teachers, thanks to the advancement of emerging and converging technologies, has created significant educational opportunities, but it also poses new challenges. Among these is the need to train teachers to exercise solid pedagogical judgment when implementing these approaches in the classrooms. One of the difficulties in making these critical judgments is the introduction of commercial terms into academic discourses, which hinder the thinking and assessment of these advancements from an educational standpoint. Therefore, the objective of this research is to reclaim the educational meaning of certain concepts necessary to contemplate these emerging technical and pedagogical methods in the realm of higher education in the face of the reconfigurations these terms have undergone due to the influence of economic ideas introduced by supranational organizations into the collective educational imagination. With this goal in mind, three documents from the Organisation for Economic Co-operation and Development under the "Horizon 2030" program are first analyzed to identify ideas and concepts that have been integrated into academic discourses. Subsequently, from a hermeneutic-interpretative perspective, the meaning of these terms is revisited from the university philosophy and pedagogy standpoint. The results of this research enable an understanding of the authentic educational significance of words like new, valuable, critical, democratization, active, autonomy, or study, among others, which are essential to approach emerging methodological advances and technological approaches from an educational perspective, detached from economic considerations.

This article discusses the place of the concept of global citizenship within the context of African values. It holds that if the modern concept of global citizenship education as espoused by UNESCO and other global organisations is relatively recent, the same concept is ancient within the context of sub-Saharan Africa and it is subsumed within African values. The article argues that the search for a universal theory of global citizenship education is yet to yield any positive result and it critiques the three methodologies so far adopted in promoting global citizenship education across the world. The article concludes that whilst modern global citizenship education is tied to the material world and the benefits derivable therefrom, the concept of global citizenship education advanced by at least five African values is rooted in the depth of humanity from where it rises to smoothen human relations and sooth the pains caused by human avarice.

Viewing teacher vulnerability as a pedagogical tool, this comparative case study examined two secondary literacy teachers' use of vulnerability in relation to various instructional goals. Through the analysis of eight video-recorded lessons, we found that teachers demonstrated vulnerability through multiple ways within their literacy instruction through modeling ways of connecting personal experiences to texts, and establishing classroom norms that welcome difficult emotions and experiences. However, we also found that teacher vulnerability can sometimes lead to uncertainty, and even constrain student participation. We argue that teacher vulnerability helps establish a "humanizing pedagogy," and offer possible strategies for teachers who are vulnerable within literacy instruction. We conclude with a discussion of different levels of appropriating vulnerability as a pedagogical tool.

Clinical anatomy education is meant to prepare students for caring for the living, often by working with the dead. By their nature many clinical anatomy education programs privilege topographical form over the donor's humanity. This inbalance between the living and the dead generates tensions between the tangible and the spiritual insofar as semblances of the humanity of donors endure even in depictions and derivatives. This article argues that considering the relevance of spirituality, and what endures of a donor's humanity after death, would enhance contemporary anatomy education and the ethical treatment of human body donors (and derivatives). In developing this argument, we (the authors) address the historical connection between spirituality and anatomy, including the anatomical locations of the soul. This serves as a basis for examining the role of the mimetic--or imitative--potential of deceased human donors as representations of the living. We deliberate on the ways in which the depersonalization and anonymization of those donating challenge the mimetic purpose of human body donors and the extent to which such practices are misaligned with the health care shift from a biomedical to a biopsychosocial model. Weighing up the risks and opportunities of anonymization versus personalization of human body donors, we propose curricula that could serve to enhance the personalization of human donors to support students learning topographical form. In doing so, we argue that the personalization of human donors and depictions could prevent the ill effects of digital representations going "viral," and enhance opportunities for donors to help the general public learn more about the human form.

In this article, Ingrid Andersson discusses the decolonial philosophy of Sylvia Wynter, with a special focus on addressing her concepts of the hybrid human and origin stories. Andersson shows how Wynter's philosophizing about the "being" of being human is premised on an entanglement of nature and culture that is on par with the posthuman understanding of the ontological inseparability of matter and discourse. She goes on to interrogate some productive tensions between Wynter's decolonial philosophy and posthumanism by pointing out how Wynter's hybrid human formulates an understanding of human nature that is different in itself and not solely in relation to other nonhuman entities. In the final part of the article, she proposes how we, with Wynter, can devise a pedagogical approach that seeks to counteract harmful taxonomizing practices.

Academic freedom constitutes an integral part of traditional university values that ensure the proper functioning of universities in pursuing truth and inculcating civic values. In a globalized world where Higher Education (HE) policy is the result of the interaction of local, national, and international levels, the positions of international organizations on questions of academic freedoms deem significant. Within global discourses on HE, literature contrasts the World Bank's human capitalist to UNESCO's humanistic approach. Through Foucauldian Discourse Analysis of both organizations' documents, the paper presented a genealogical analysis of academic freedom that challenged the existence of static, opposite, and binary positions. Transformations, ruptures, juxtapositions as well as gaps, limits, and exclusions were detected within and across International Organizations' discourses. Juxtaposition of economic and humanistic rationales as well as academic freedom protection and neoliberal policy interventions have muted discursive conflicts and inherent contradictions. The failure of UNESCO to address contemporary threats to academic freedom emerged from the appearance of neoliberal transnational governmentality as an inevitable social regularity that delimits what can be said and cannot be said about academic freedom. Through coercive funding schemes and technologies of differentiation, surveillance, and monitoring, the WB created the space for such transnational governmentality, and placed faculty members under its gaze resulting in undermining academic freedoms and de-professionalization of academics.

This article analyses ChatGPT from the perspective of the philosophy of education. It explores ChatGPT's implications for universities, focussing on the intertwined concepts of critical thinking, the crisis of higher education, and humanity. Does ChatGPT sound the death knell for critical thinking and, thus, exacerbate the oft-diagnosed 'crisis in education'? And is ChatGPT really a convenient, but dangerous, tool to outsource humanity to machines?. In addressing these questions, the article's two main arguments offer an alternative to both triumphalist and overly pessimistic narratives: first, ChatGPT can lead to a revitalisation of critical thinking in higher education. However, it arrives at this conclusion not from the triumphalist viewpoint that celebrates ChatGPT's (allegedly) limitless potential, but from the more sober perspective that ChatGPT combines remarkable strengths with considerable weaknesses and built-in limitations. Secondly, ChatGPT can prompt a return to the qualities that distinguish humans from calculating machines and (re)instate critical thinking as the pivotal virtue of higher education. The article arrives at this conclusion by rejecting the overly pessimistic concern with 'outsourcing humanity' and endorsing the idea that ChatGPT lays bare a 'crisis in education' that constitutes, simultaneously, a precious opportunity. Finally, the article stresses that this opportunity inevitably comes at a price. There will be winners and losers of the ChatGPT revolution and there is a danger that ChatGPT reintroduces elitism through the back door. One urgent task of the near future, therefore, will be to keep this danger in check.

This paper explores the mystical structure of education as Bildung in medieval theologian and Dominican friar Meister Eckhart's work and the 2010 French film "Of Gods and Men" ("Des Hommes et Des Dieux"). I start this paper with a short introductory sketch of the "Bildung" tradition, in order to situate my discussion of Eckhart within the more well-known humanist tradition. Here, I claim that "Bildung" (as we understand it today through the classic "Bildung" philosophers) points back to its theological heritage and horizon of meaning, when it is claimed as the general tekhnê (art, craft) of making oneself at home in the world with and through others. In my first step, I then explore the intellectual heritage of this mystical structure of "Bildung." Drawing on a range of Meister Eckhart's writings (esp. his German sermons), I elaborate three features pivotal to his concept of "Bildung" (as image-ing) of the imago Dei (image of God) in the human soul/action: (1) divine grace, (2) human cultivation and (3) the harmonisation of both in (what I shall call) 'careful gestures'. In my concluding second step, I illustrate this mystical structure of Eckhartian "Bildung"--with a particular focus on the emergence of careful gestures--through the motion picture "Des Hommes et Des Dieux."

Literacy has become inextricably bound with machine processes, especially in the age of ubiquitous, consequential artificial intelligence (AI). Despite a relatively long history of AI involvement in our everyday reading and writing practices, the public availability of generative AI tools has set off a wave of heated debate--and concern--about AI's role in our lives. We argue that critical literacy theory and tools can serve as a foundation, when combined with posthumanist ideas and some technical knowledge, for understanding, teaching, and participating in our AI-infused world. In this paper, we outline our theory of critical posthumanist literacy, which draws on posthumanist scholarship to re-imagine critical literacy with respect to concepts of ontology, agency, ethics and justice, and pedagogy. For each concept, we build on humanist, critical perspectives to show how posthumanist scholarship can help theorize for literacy in the age of AI, especially as AI presents both lingering and new challenges to conceptions of human text production and consumption. Posthumanism provides us with alternative modes of thinking about the nature of "things" (and ourselves); with an understanding of agency as not a human possession but an accomplishment among/within many human and non-human actors; with an expanded ethics that accounts more deeply for non-humans; and with pedagogy that embraces ambiguity, movement, and speculation. Using these ideas to expand critical literacy practices, we offer concepts and questions for guiding literacy practice and research, with the understanding that these are no longer separable from complex computational systems.

This article delves into the processes of disability disclosure, cripped experiences and a particular theoretical flight with posthuman subjectivity. The article critiques disability disclosure for coercively reifying cripped experiences into normative narratives. Moreover, disclosures determine coercive and performative regimes in educational contexts, where disciplinary power defines possible experiences for cripped folks. Drawing on Foucault's and Butler's works to ground our conversations of reification and coercion, I then pull on and complement Deleuze and Guattari's works to argue that disclosure places the nonsensicality of disability outside conventional determinations of sense, defining the cripped being as nonbeing to maintain the productive boundaries of sense/nonsense. Finally, I play with crippedness that refuses definition and disclosure as a posthuman subjectivity that celebrates fluidity, multiplicity and nonsense. My final section of the article offers a cripped path where the disabled, posthuman subject resists sense-making and embraces multiplicity, fluidity and nonsensicality as a particularly embodied refusal. This article critically explores the reifying nature of disclosure while envisioning possibilities where crip and posthuman studies converge, promising a shift towards imagining posthuman subjects that honour the nonsensical and multiplicitous nature of cripped experiences that refuse disclosure/definition qua reification, coercion and sense.

In this paper, we ponder the ecologies of spacetimematterings folded into resistance practices and their relationality with figurations of agency outside and beyond datafication agendas. Accountability cultures bound up with datafication have consequences that include a diminished agency for both children and educators. We take inspiration from the idea that enactments of resistance can cause cracks to appear that forge creative spaces where different kinds of doings related to agency emerge. The context, potentiality and storyings of cracking encounters is where our interest lies. To ponder crackings, we play with feminist posthuman and materialist theorising with research-creation approaches to notice resistances as material-discursive intra-actions amongst the lively materiality of educational life. From there we notice resistance practices as ecologies. Those ecologies are complex and lively yet often concealed in more-than-human cracks by the grand narrative of datafication. Through storytelling, we reimagine these cracks as dynamic resistances, often unresolving the relationality between power and the collective more-than-human modes of resistance we witnessed. Different kinds of noticing mattered and amplifying the sharing of resistance stories brings attention to hopeful agencies already and always at work. Sharing stories can strengthen the connectivity of resistances to datafication and build a stronger autonomy and agency for early childhood education and care. Our provocation is to pay attention to the spacetimematterings of ecologies where resistance practices are already at work cracking cracks for different doings. From there, further activisms can mobilise a larger fracturing to the dominance of datafication narratives.

The article acknowledges the limits of the categories of similarity and difference in undergraduate comparative religion courses. To challenge these limitations, including the potential for dualistic or "us/them" thinking, several pedagogical attempts to increase relationality in Christian-Muslim courses are explored. Relational methods include emphasizing living and public interreligious conversations during class segments on scriptural figures as well as humanizing perpetrators of religiously motivated violence.

In this article, we enact a partial cartographic storying of reconceptualist turns in our work. We do this by situating ourselves in relation to each other and our work across time as a mode of tracing the (situated) possibilities that these turns have enacted for children-in-relation with worlds. In enacting this dialogic and cartographic storying, we collaborate in a way that is inspired by Black methodologies. This means that we intentionally think with liberatory possibilities in our work in early childhood education research and practice across modalities, disciplines, temporalities and geographies. Importantly, like Black methodologies this co-theorizing is also ontological; it is inseparable from our own relational becomings. Following an anticolonial ethos, we are interested in the liberatory potentials of our work, at multiple scales and in different but specific places. We attempt to enact the difficult task of (re)storying our childhood education research and practice in ways that pay attention to the interconnected presences and effects of white supremacy, human supremacy and colonialism, while simultaneously refusing to reinscribe a flattened damage-centred understanding of children, educators and their relational worlds.

The recent shift in social science research toward philosophies of the more-than-human has pushed many scholars to question their understanding of units of analysis and agency. While many engage with agencies of the material, few have attempted to address what might be called the agency of ideas. Here, Alexander Pratt argues that engaging with the agency of ideas is particularly important when dealing with issues like racism, which is the focus of this article. He believes that one reason for the lack of such engagement is the seemingly undefined nature of what we might think of as ideas. In this article, Pratt offers a conception of agential ideas developed through his reading of the metaphysics of Charles S. Peirce and those who have utilized Peirce's theories. This conception will provide an entry point for posthuman researchers to incorporate the protean nature of ideas into their own research methodologies.

In the age of Anthropocene, we problematize the multitudes of affordances of humanism that we are ultimately entwined by and within. Education is a discipline that always placed predominance to the human centredness ignoring several non-human and non-living objects that also form a part of teaching and learning. However, the humanistic notions of hierarchies have undergone radical changes. The locus in a classroom is no longer regulated by teachers and in a multicultural, multilingual classroom, the interaction between teacher, learners, materials and methods are evolving continually redefining the power relations. This essay highlights how every assemblage (an assemblage being a random clubbing of several human and non-human elements) is unique and in a state of flux to act and react with various human and non-human elements within/outside classroom territories. Designed as an autoethnographic study, by analysing the major tenets of posthumanism and by connecting them with English language education, this article argues for a posthuman turn in English language teaching and learning by examining the research diary entries of the author to identify how the entanglement of affect, rhizome and assemblage results in deterritorialization. Episodes and anecdotes from an ESOL (English for Speakers of Other Languages) teaching context in England serve as primary data. This autoethnographic study reveals the agential assemblages in the classrooms which problematize the singular agency of the teacher as the reservoir of knowledge and discusses how the power structure in the classroom is altered when learners and their affective assemblages influence the teacher and the very practice of teaching.

I use Toni Morrison's "Paradise" as a backdrop for framing a "Black Liberatory Fantasy" (Martin et al., 2019) that is rooted in what Dumas and ross ("Urban Education," 51(4):415-442, 2016) have conceptualized as BlackCrit. The goal of the current undertaking is to evaluate anecdotes of this working idea of paradise, to merge it with more refined ones, and to dream even bigger about what paradise could look like for Black students in mathematics spaces. It is with this backdrop that I proffer how to fashion a Black liberatory mathematics education (BLiME), my conception of paradise, where Black students are expected to exist in their full humanity. I offer up five characteristics that inform the BLiME framework and are an extension of Morrison's (2019) writings on paradise: beauty, plenty, rest, exclusivity, and eternity. I contend that Ruby, Morrison's town in "Paradise," had elements of these characteristics, but here, BLiME reimagines mathematics education as a full embodiment of what Ruby had the "potential" to be.

This study examines the challenges of humanism and education in the 21st century as addressed by the German philosopher Peter Sloterdijk in his Elmau Speech (1999). In this lecture, titled "Rules for the Human Zoo", Sloterdijk argues that the traditional notion of humanism, specifically "humanism as a literary society," has reached its conclusion, necessitating the development of a new humanism appropriate for the contemporary era. However, the new concept of humanism emerging from what Sloterdijk terms the "anthropotechnic turn" appears to align with the discourses surrounding human enhancement that have emerged in the 21st century, thereby influencing the realm of education. The first half of this article reports on the significant concerns and criticisms expressed by the media at that time regarding this new humanism, which seems to be associated with eugenicist ideas. Taking a step further, this study critically examines the nature of the challenges around education implied by Sloterdijk, specifically the conflict between "friend of humans and friend of Übermensch", and explores the potential roles and responsibilities of education in the latter part of the paper.

While AI-powered digital platforms are transforming the economy through forms of algorithmic governance that prioritize the automation of work and decision-making, it is critical to ensure that human education remains relevant in the age of machine learning. Unrestricted reliance on artificial intelligence could undermine the entire system of education by allowing machines to replace humans in a multitude of professions, including those that require ethical judgments. This could result in a rapid decline of human agency and create a new class of unemployed workers, a proliferation of unskilled digital labor, and an obsoleteness of education. To avoid this outcome, it is crucial to ensure the rational use of AI and to enable an ethical and sustainable coexistence of humans and advanced technologies, while renewing the raison d'être for human-centered education. This paper proposes to redefine the division of labor between humans and machines and to consider the development of new professions dedicated solely to humans across all economic sectors.

Digital competences are widely regarded as the key competences as defined by various international organizations, such as the European Commission (2018) and the OECD (2022). Given their paramount importance across all facets of contemporary society, a thorough examination of their developmental aspects becomes imperative. The study was conducted at a Chilean state-run university, which stands as the second largest institution in terms of student enrollment. Utilizing a quantitative survey-based methodology, this research study seeks to characterize the level of digital competences among Year-1 students pursuing undergraduate programs. Furthermore, it aims to compare the competence levels of two prominent student groups, distinguished by their distinct secondary schooling pathways, namely, technical-vocational education (TVSE) and scientific-humanistic education (SHSE). For the purpose of data collection, the CompDig-Ped test, aligned with the European framework for digital competences (DigComp), has been employed as the research instrument. The key findings of this study underscore significant disparities in digital competence levels between students originating from SHSE and TVSE secondary school trajectories, with TVSE students demonstrating comparatively lower levels of digital competence. These outcomes are congruent with existing research, which highlights the challenges encountered by technical-vocational secondary education in Chile over an extended period of time.

In this article, the authors will first make the case that, though humans is rife with division, evidence suggests that in fact, they are all pretty much the same, and that therefore there are grounds for perceiving the pursuit of a collective identity as genuinely legitimate. They will then explore the many factors that have helped to "normalize" the particular forms of divisiveness that humans are experiencing today. These include: (1) the necessity to divide the world between good and bad that is the forerunner of the emergence of self-consciousness (Mead, 1965); (2) the tribalism that served as the evolutionary force for our increasing capacity for cooperation (Greene, 2014); (3) an economic system that divides us as competitors, and (4) a virtual reality that has created a new economy of binary status.

This paper builds its arguments on the (re)interpretation of 'human' and its entanglements with nonhumans in the digital age. Since the concept of humanness has prominently transformed into something innovative because of immense improvements in science and technology, and thereby society, terms such as human, nonhuman, posthuman, and transhuman including cyborgs, have emerged as concepts that require to be reinterpreted in the digital age. In a planet where cryptocurrency, artificial intelligence, 5G technology, autonomous vehicles, quantum computers, genetic engineering, edge computing, microchips, green tech, and hydrogen fuel cells are commonly regarded as innovative inventions of the 21st century, the positions of humans are decentralized and displaced from centralized to more peripheric spheres. Beginning from anthropocentrism, broadly defined as a thought process that makes humans the primary measure of everything, this paper exposes the (trans)formation of humans from anthropocentricism to posthumanism and paradoxically from posthumanism to transhumanism by drawing upon the philosophical discussions of Donna Haraway, Rosi Braidotti, Cary Wolfe, Francesca Ferrando. By interrogating the socio-cultural existence of humans through epistemological and ontological viewpoints, this paper attempts to (re)define the place of humans in the digital age with a focus on the relationship between human and nonhuman beings and their entanglements.

This conceptual research analyses the historical development of the German concept of "Bildung" to the Danish "dannelse." The starting point is J.G. Fichte's 1808 "Addresses to the German Nation," in which "Bildung" is analyzed as a key concept. The paper illustrates the influence Fichte had on N.F.S. Grundtvig, the "father of modern Denmark," with important adaptations based on English liberties and Nordic mythology. Grundtvig's "dannelse" is then analyzed based on his 1832 "milestone" work, "Nordic Mythology." The paper finds that "Bildung" and "dannelse" can be considered parallel concepts of similarity in their shared emphasis on the mother-tongue as a "living language," and focus on social cohesion. However, "Bildung" and "dannelse" can also be characterized as concepts of difference, in that: 1) "dannelse" popularized "Bildung," meaning that it was not just for the academic bourgeoisie, but the entire "folk"; 2) freedom of expression is fundamental to "dannelse," in contrast to the stability of will and moral order in "Bildung;" 3) in "dannelse," national unity is expanded to a wider circle of belonging, the whole of humankind; 4) Nordic mythology is a social cohesive in "dannelse," to contrast Fichte's more rational conception of "Bildung." Written by a British author for an English-speaking readership, this research does not feign to be more than a prefatory glance at two rich and complex concepts. However, in shedding light on the historical development of "Bildung" to "dannelse," it aspires to edge readers closer toward a shared conceptual understanding or, more aptly, to better understand misunderstandings.

The true spirit of education involves psychosocial grooming and character building of learners. Teacher's efficacy plays a vital role in achieving educational objectives. The effectiveness of teachers is usually evaluated through the academic grades of their students. Teacher's efficacy, however, is originally the ability of a teacher to improve the cognitive functioning and humanistic values of students. The current study developed and validated a new scale entitled the Qualiquant Teacher's Efficacy Scale (QTES) by involving 147 teachers and 59 students. The sample was selected thru a mixed method that involved convenient and purposive sampling techniques. QTES reflected strong validity and excellent reliability thru exploratory factor analysis, Cronbach's alpha, item-scale, and item-total correlations. QTES is a unique measure for teacher's efficacy because it defines teacher's efficacy through cognitive functioning and humanistic values, offers two parallel and separate versions for teachers and students, and quantifies the qualitative data.

The scholarship of teaching and learning (SoTL) defines itself as an inclusive field of study, and scholars have long lauded its ability to engage academics from each and every discipline. Yet SoTL's research culture has long been dominated by a narrow conception of social science. As a result, the lived experience of scholars from other disciplines, particularly the humanities, is one of engaged alienation. The borders created by SoTL's research paradigm are invisible to those within and somewhat impenetrable to those who are othered by virtue of their disciplinary identities. This paper interrogates the contradictions between SoTL's espoused values and values-in-use.

This studied focus on the relationship between transhumanist and artificial intelligence in the Education Context; Particularly Teaching and Learning Process at private university in Makassar, South Sulawesi, Indonesia. Anchored by a qualitative analysis and participated by five teachers, the data were analyzed in-depth interview. It was designed to find out the type of artificial intelligence used in teaching and learning process. The result of the study showed that the types of Artificial intelligences are; Intelligence of tutoring system, Smart mentor virtual, Automatic assessment, Personalized system, and other finding that even though the artificial intelligence was very great tools can support teaching and learning process but the teacher roles can be not changed them, because teachers taught morality, how to respect each other, it is a role of teacher.

The purpose of this study was to explore college students' and educators' (N = 29) perceptions, experiences, and recommendations around cultivating wisdom, compassion, and courage as key tenets of global citizenship. Based on pragmatic research design and thematic analysis, we sought multicultural education approaches that could strengthen campus communities' capacity to advance peace, sustainability, dignity, and well-being of all forms of life -- all across the world. We have discussed the findings in the context of specific pedagogical practices focusing upon: (a) emergent praxes and curriculum to foster wisdom, (b) courageous dialogues for mutual understanding, and (c) restoring compassion and humanity.

The case has been made -- many of the approaches humans employ to address environmental collapse are founded on the very (White, Western, colonial, positivist, capitalist, human supremacist) thinking that advanced planetary degradation in the first place. We know how this story ends. If we continue perpetuating narratives of management, mastery and (White) human supremacy through environmental education (EE) and confront environmental issues accordingly, we will only advance Earth's demise. Only by countering narratives of human exceptionalism and acknowledging the entangled and deeply relational nature of our existence can we begin to envision worlds of care for all. Reconceptualising EE as a polyphonic storying of relations with the more-than-human "keeps the way open" for humans to reassess our role in the world.

Our current ecological predicament requires a shift to a post-anthropocentric educational paradigm in which we educate for and about a world that is not "for us," but comprised of a multitude of eco-systems of which we are simply a part. To facilitate this, education should be enacted differently; we need to experience learning not as furthering entrenched nature/culture binaries, but as "worlding" processes, whereby imaginary divides between individual and environment are troubled, as humans and the material world are revealed to be relational and entangled. Posthumanism offers an affective turn towards a social and ecological justice that accounts for such entanglements; enacted through necessary processes of de-familiarisation from the dominant vision of education. In this article we firstly explore the theoretical underpinnings of critical posthumanism to critique sustainability education-as-usual and propose new modes of teaching that lean into affective processes of noticing and surrender. We then discuss a research project in which participants came together to explore what happens when we cease to privilege humans as the ultimate instructors and holders of knowledge. In doing so we disrupt normative methodologies, drawing on affect, embodiment, relationality, transdisciplinarity and an ethics of care which extend learning to more-than-human kin.

This research note is based on the premise that Paulo Freire is an educator of the present and the future. Contrary to research that has confined him to the past, the author emphasises the construction of Freire's thought-action in five historical periods, noting the timeliness and foresight of his ideas for the 21st century. From his first books ("Educação e atualidade brasileira" [1959] and "Educação como prática da liberdade" [1965]) to the last ones published during his lifetime ("Pedagogia da esperança: um reencontro com a Pedagogia do oprimido" [1992] and "Pedagogia da Autonomia" [1996]), the author of this research note discerns reconstructions of concepts, arguments and paradigms that bring Freire up to date and continue to impact educators and specialists around the world. The emphasis, here, is on the inseparability between education and politics and his radical humanism as central axes of his pedagogy. The relevance of dialogic-communicative action in the learning process and the valuing of the learners' knowledge as the starting point for elaborated knowledge enhance the choice of freedom, autonomy and democracy. Freire's defence of the pedagogy of the question and research against the pedagogy of belief and the deposit of knowledge, among other crucial proposals, remain current and are forward-looking. These and other theses, articles, speeches, courses and works recorded over 50 years of Freire's career (1947-1997) justify his inclusion today among the most-cited thinkers in the human sciences, and "Pedagogy of the Oppressed" among the 100 most-read books in the English language. After the centenary of Paulo Freire's birth (2021), references to his political-pedagogical legacy (both practical and theoretical) continue to grow, encourage dialogue with other current thinkers and reaffirm his hope for the work of educators of the present and the future. [Translated into English by Timothy Ireland.]

The heterogeneous nature of African society has led to increased demand for transformational leaders rooted in African values and ideology necessary for Africans to thrive in the 21st Century. This study explored the role of post-colonial school leadership (SL) models in instilling African values among learners. The original African meaning and purpose of leadership and the extent to which African school leadership systems instil African leadership values in learners were re-considered. The study adopted a qualitative research approach underpinned by interpretivism. It compared the perspectives of fifteen (15) participants purposively selected from three former British colonies namely, Botswana, Nigeria and Zimbabwe. Interviews were used to collect data that were analysed thematically and presented using verbal utterances. Findings showed that leadership in the traditional African context was characterized by humanism, collectivism and moral virtues. Leaders guided their followers to achieve their goals for the effectiveness of the communities' excellence and integrity. It was established that, in addition to school leadership training which was rampant in pre-colonial Botswana, both Zimbabwe and Botswana gave the male and the female genders a shot at leadership while Nigeria paid lip service to gender balance issues. In the three countries, the current SL systems do not have properly designed and coordinated curricular models that develop African leadership values such as "Ubuntu" and "Botho." This study underlines the need to strike a balance between Eurocentrism and Africanism in the current SL systems in Africa.