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Background: Cultural dissonance and exclusion in schools persevere because of a lack of response to diversity. In South Africa, coloniality manifests itself in teaching and learning practices through promoting and privileging selective cultural norms in schools, often to the detriment of poor black children. Aim: Despite the availability of educational scholarships for poor children as a way to promote economic success, these opportunities are often laden with cultural and hegemonic expectations making them challenging to navigate, often rendering the experiences as traumatic rather than developmental. Setting: The article reflects on children's schooling experiences in South Africa. Methods: This qualitative exposition presents insights from a primary school teacher about her own childhood experiences of exclusion, alienation, and cultural dissonance in South African schools. Results: It reveals the pervasiveness of coloniality and how social justice has still not fully permeated schools. The interplay between race and class remains salient. Conclusion: Schools should intensify efforts to promote inclusion by recognising diversity and avoiding normalising singular narratives in diverse contexts. Educational opportunities given to children from disadvantaged backgrounds should be accompanied by psycho-social support to ease the culture shock and alienation they feel when learning in new contexts that differ from their norm. Contribution: The article demonstrates that culture is more powerful than politics because, despite the democratic political context, the 'cultural bomb' of decoloniality is all-encompassing.

This paper explores ways to integrate social justice issues pertaining to decolonization and anti-racism into the world language classroom at all levels of instruction. It describes tasks designed to introduce language learners briefly to German colonialism, raise awareness of colonial legacies in contemporary German-speaking societies, and familiarize students with current decolonization initiatives. By engaging students with the complex diversity of German-speaking societies, the tasks provide examples for diversifying and decolonizing the language curriculum while fostering collaboration, critical thinking, and transcultural sensitivity. The examples highlight approaches to anti-racist pedagogies and ways of incorporating social justice practices across all levels of instruction and applicable to all languages.

How do assumptions about where children naturally belong reinforce colonial productions of the human? This paper presents research from a study examining how North American Waldorf educators navigated the colonial legacies of common-sense understandings of childhood. I focus on the ideas about childhood that emerge in a belief that Waldorf kindergartens are ideal places for children. The pedagogical space of the Waldorf kindergarten is built on intuited assumptions about children being close to nature, family, and home. I bring together childhood studies and anticolonial theory to argue that these assumptions are not neutral or ahistorical, but instead originate in colonial stories of the human structured by settler geographies. This paper explores how relying on these assumptions ultimately meant that participants had to negotiate the racism and ableism embedded within their origins, illustrating larger implications for other educators who navigate dominant Western understandings of childhood that organise pedagogy and pedagogical spaces.

This article examines the possibilities and limits of strategies directed toward racialized healing amidst declarations of pandemics and legislative attacks on public school teachers. We question what these strategies take as a self-evident truth: that race and racism can be conceptualized in terms of health and transparently addressed through research and practice focused on racialized healing. To complicate this assertion, we locate the strategies within a race-health nexus, a form of biopower. This nexus establishes norms, categories, and classifications that justify ranking and comparing, dividing and differentially intervening on some in the name of the health and wellbeing of all. We historicize how this nexus became integral to schooling in the United States in the 19th century, normalizing populations according to civilizational values that doubled as health standards. We argue that this nexus makes possible biopolitical strategies of "tailoring treatments" and "cultivating potential" that continue to undergird health and healing strategies in educational research and pedagogical practice today, thereby reconfiguring, rather than overturning, hierarchies of human difference. The analysis demonstrates that racialized healing strategies provide no ontological guarantee for reducing racialized harm. Instead, such efforts must be reflexively situated within the interplay of biology, coloniality, and education that makes "healing" seem necessary and urgent in the first place.

This essay reviews and builds upon Aníbal Quijano's contribution to decolonial theory to sketch out what I refer to as the geopolitics and coloniality of curriculum, broadly understood as an imperial doctrine and a pedagogical mode of domination aimed at producing a modern/colonial subjectivity. It argues that the geopolitics and coloniality of the curriculum reveal the relationship between geopolitical designs, colonialism, and curriculum, thereby contributing to the interrogation of how dominant ways of knowing are propagated discursively and pedagogically. The article focuses on how the geopolitics and coloniality of curriculum enable the reading, interpretation and unsettling of curricular discourses and pedagogical practices reproducing Euro-Anglo-American ways of being (ontological violence), individualist ways of knowing (epistemic violence) and racialised affective grammars. It concludes by gesturing towards ways to think, be, act, relate and do otherwise.

In the countries that receive aid from donor agencies, the educational policymaking process is not straightforward because the power and interest of donors contradict with national contexts. This qualitative study aims to investigate how educational policy decisions in Nepal, a country that receives foreign aid for its educational projects, are made. Drawing on the Habermasian conceptualisation of deliberative democracy, I theorise that educational policy decisions are made either through deliberation or decisionism. An analysis of interviews conducted with educational policymakers of Nepal found that policymaking in Nepal follows decisionism in which the representatives of foreign aid agencies are more dominant than national bureaucrats. Even though Nepali bureaucrats and political leaders are involved in the decision-making process, rational interactions do not happen because they want to fulfil their personal interests by endorsing the decisions determined by the donors. This study concludes that because of decisionism, neocolonialism, and dysfunctional policy sphere, teachers, students, parents, and community people are excluded in the decision-making process. The findings are significant not only for understanding the lack of deliberation in the policymaking process but also for improving the educational praxis of aid-recipient countries like Nepal.

The purpose of this philosophical inquiry is to problematize the assumptions underlying elementary music teachers' choice to both erase folk songs from their curricula and to replace lyrics with racist associations. Erasing is defined as a process in which music educators remove certain folk songs with racist origins entirely from their repertories, whereas replacing is defined as a process in which music educators adapt texts of certain folk songs with racist origins and thereby change the musical stories of those songs. I argue that both choices are insufficient for teaching students about the historical legacy of contemporary racism. Next, I propose erasing-as-dismantling and radically replacing as two sequential processes in lieu of the simplistic choices to erase and replace. Subsequently, I conceive of "thoughtfully erasing to radically replace" as a practice during which white teachers decenter whiteness and center the lived experiences of the Black, Brown, Indigenous, and Asian/Pacific Islander (BBIA) community.

Diversity has long been an area of interest for music education. Interculturalism, with its emphasis on cultural competence, dialogue, and humility, has emerged as a popular concept for the negotiation of difference in music education. Based on an examination of the international non-governmental organization-sponsored intercultural music exchange program, Ethno World, the authors ask, "In what ways can the intercultural activities of the Ethno World program be understood in light of Global North and South experiences, and what implications might these activities hold for music education?" Deploying the postcolonial framework of coloniality and the Central-South American concept of interculturalidad, the authors argue that intercultural efforts in music education must be careful not to inadvertently deepen Global North-South divisions by treating interculturalism as a problem of knowledge, thereby overlooking or bracketing out colonial histories that benefit those in the Global North at the expense of those in the Global South.

In this article, a team of teacher educators collectively think through the many possibilities of how concepts such as decolonization, abolition, and fugitivity intersect with and are taken up by teacher education programs. To do so, we undertook a critical interpretive synthesis of scholarly literature spanning 2000 to 2020 to locate, examine, and organize existing examples of teacher education programs that work to transgress hegemonic colonial models of education. We revisit de Oliveira Andreotti et al.'s social cartography as a framework for comparing the theoretical foundations and social implications of each teacher education program.

This article explores the idea that teachers, even when aiming to implement culturally and personally relevant pedagogies, are subject to passing on colonial agendas and practices that stultify learning in art classrooms. I argue that even in self-governing, majority non-European societies, well-intentioned teachers can unintentionally perpetuate colonial educational agendas that narrow students' learning, as well as the ideas students deduce about art, culture, and their roles in contributing to them. I focus on Jamaican and Anglo-Caribbean art classrooms, where many teachers and students have non-European lineages and a shared national heritage rooted in slavery and colonialism. I conclude the article by raising implications for how art educators there and elsewhere might avoid unconsciously engaging in neocolonial pedagogies, especially when teaching non-White students whose heritages are rooted in colonial oppression.

The purpose of this conceptual paper is to posit a possible reason why non-Indigenous educators are seen to be 'cautious' in their pedagogic engagement with First Nations perspectives in curriculum, why interventions and programmess around reconciliation and truth-telling have limited traction in affecting change in school culture, and why the Australian education system is constructed to be, and remains, largely hostile to First Nations Peoples and perspectives. Despite several decades of studies exploring these phenomena and concerted efforts to 'fix the problem', there has been a systemic failure to shift discourses and practice beyond the completely absent, tokenistic, or superficial inclusion of First Nations narratives in Australian education. We argue that power-knowledge relations of settler-colonial discourses are fundamentally at play and that by examining how disciplinarity and settler-colonial frameworks of knowledge control operate in education, we conceptualize a possible reason to the pedagogical challenges faced in the decision-making and integration of First Nations narratives in curriculum.

This study examines Cambridge Assessment International Education (CAIE) as a global assemblage that instrumentalizes colonial governmentality. CAIE is a department of the University of Cambridge that has governed schools in British colonies and former colonies since the mid-19th century. These schools constitute a Cambridge School system with approximately 1 million students around the world who take Cambridge examinations. CAIE invisibilizes its thousands of schools in the global South by enclosing them within privatized discursive spaces it terms "Cambridge School Communities." CAIE simultaneously assembles and visibilizes an ecology of expertise by connecting a global array of researchers, consultants, businesses, organizations, publication outlets, and conferences. Rather than taking an interest in the "low-performing jurisdictions" of Africa, Latin America, and South Asia, CAIE's ecology of expertise positions British educational culture in relation to a pre-modern "East." CAIE explains the East's high performance in international comparative assessments with stereotypes in order to reassert the superiority of British-led international education. These technologies of colonial governmentality altogether enable CAIE's global extraction of epistemic authority.

Using a philosophical framework of epistemic injustice and epistemic resistance (Fricker, 2007; Medina, 2013), we examine the recent deaths of nine Indigenous youths in a Northern Ontario city, Thunder Bay. We first document various reports and then we interrogate the impact of this violence on Indigenous communities, considering the egregious impact of epistemic injustice as it plays out on a personal and on a systemic and structural level. We theorise ways to counterbalance this systemic injustice and highlight the current efforts of epistemic resistance within the Indigenous community. We close with discussion around historical responses to this long history of cultural and epistemic genocide and how we can interrogate the structural construction of epistemic injustice and further promote epistemic resistance.

Bilingual parents must often make difficult and complex choices about which languages to use with their children. While existing research has explored family language practices and attitudes within certain language communities, the experiences of African parents are conspicuously absent from the literature. This study explores factors influencing intergenerational language transmission among African families in the UK. As educators can influence parental language choices, data were collected through semi-structured interviews with Early Years Professionals and parents of children attending nurseries. Interviews considered participants' language backgrounds, attitudes and practices, especially in relation to heritage language maintenance. The interviews were recorded, transcribed, and analysed using thematic analysis. Findings revealed that being proficient in the English language was prioritised by all participants over maintaining the children's heritage language, and the value of African languages was low. The findings suggest that the educators' language practices were influenced by the monolingual education system and, for parents, colonial language ideologies that place English on a pedestal over African languages continue to play an influential role in shaping their language attitudes. Implications of this study include the need for increased understanding within Early Years practice of the unique language profiles and practices of bilingual African families.

This paper diffracts the work of Maria Lugones, Elizabeth Freeman, and Karen Barad to develop the notion of "colonialities of chrononormativity." This diffractive reading is motivated by a desire to examine the way childhoods are a colonial inheritance, producing multiplicitous configurations of children that embody various un/just distributions of agency. That is, like the coloniality of gender (Lugones, 2007), the coloniality of chrononormativity re/produces the boundaries of acceptability around how childhood ought to be performed, as part of broader colonialities of power (Quijano, 2000). This work does not suggest that these colonialities are separable, recognising the entanglement of gender, capitalism, labour, disability, race, sexuality, age, and the reproduction of inequalities. Rather than colonialities diluting one another, we demonstrate how it is this very entanglement that produces the narrow parameters of normative childhoods, fosters hegemony, and affects intelligibilities. While mapping the boundaries of colonialities of childhood is productive, insofar as it resists the naturalisation of colonial taxonomies, we are more concerned with how tracing these entanglements allows us to attend to the im/possibilities of doing 'childhood' differently, affording different responses to what it means to become child.

Imagining Spanish America as Eden and sublime force, colonial environmental aesthetics inaugurated American "disponibilité," figuring environment in the colonial matrix of power as the non-place outside of European time and space. The image of the garden evoked by this aesthetics corresponded to the desired, secular transformation of environment, which delimited the location of a colonial vegetal-human relations of extraction. I contend that in the transition period from colony to republic, cultural, political, and scientific discourse used the image and language of the garden to reestablish claims over territory by shifting from the Edenic to georgic mode. I offer the Garden State as a (neo)imperial environmental aesthetic to lay bare the politics and poetics of place-making and its entanglements--through agriculture and horticulture--as part of a response to the rise of liberal agro-economic policy and the proliferation of the plantation model in the work of naturalists, politicians, Neo-classical, and Romantic writers. By placing ecocriticism, environmental history, and plant studies into conversation with garden theory through this framework, I argue we can better attend to the concentric material and literary gardens and garden-like formations tied to plantation logic and the ordered cultivation and civilization of space and human-vegetal relations in Latin America's nineteenth century.

This study investigates the efforts towards promoting the decolonial teaching of Portuguese as a foreign language in instructional materials adopted in early Portuguese courses at higher education institutions in the United States. A framework for qualitative analysis of course materials, textbooks, and syllabi was designed based on Zavala's (2016) model for decolonial education and Rodríguez's (2015) studies on "deep" and "surface" culture. Eleven Portuguese undergraduate language programs in the United States submitted materials for consideration. Seven of these programs use the same textbook, which splits its linguistic and cultural instruction between Brazil and Portugal, and often presents limited views of other Portuguese-speaking countries. Two programs replace Portugal for Brazil as the core linguistic and cultural content of their course, which may suggest a shift away from colonialism, but towards economic power. The remaining materials adopted by two programs, however, promote the pluricentricity of Portuguese and delve into issues beyond surface-level celebrations of culture or the dissemination of factual information about minority Portuguese-speaking countries. Their materials expose the power imbalances between all Portuguese-speaking countries and give learners the opportunity to hear from the subalterns. Findings show a shortage of Portuguese-oriented materials as well as resources for decolonial language teaching. To help address this shortage, intervention ideas for educators planning to promote decolonial thinking in the Portuguese classroom are proposed.

In this article, we first (re)trace the presence and absence of mining, metals and extractionary practices, what we call MMEs, from environmental and sustainability curricular frameworks United Nations' Act Now Framework. Then, we critique the swelling markets, mentalities, and mastermindings used to develop and produce "clean" and "renewable" energy sources/solutions. As one of many examples, there is increasing skepticism among Indigenous communities that history may repeat itself as the quest for "clean" results in further displacement and violations of tribal sovereignty (Healy & Baker, 2021; Holzman & Waldman, 2022; Shah & Bloomer, 2018). Notwithstanding our (e.g., authors) academic positionalities in social studies education, one of our conclusions considers the necessity of interdisciplinary collaboration between science and social studies on the issue of sustainability through MMEs.

This study examines how three recently arrived Indigenous male migrant youth from Guatemala and Mexico in an urban high school in the Pacific Northwest understood and employed Spanish and English to navigate racialized and languaged interactions. Utilizing a Critical Latinx Indigeneities framework, findings from this study show that Spanish is a racialized and languaged system of power that traveled with youth. In the U.S., Spanish interacts with English as a new system of power resulting in the diminishing of Indigenous languages. This study provides urban educators with understandings of the complex systems of race, language, and power Indigenous migrants navigate.

Framed by decolonial theory, this paper explores how language and literacy ideologies, including Anglonormativity, or the expectation that children should be proficient in a standardised version of English and are deficient if not, shape language and literacy practices in South African classrooms. While not legitimised, the use of fluid language practices in classroom discourse in the Global South is well documented. Less explored is the impact of language ideologies on children's written text production. Using the tools of linguistic ethnography, I focus on the literacy practices emergent bilingual children are engaged with in a Natural Science lesson in year 4, the first year of their transition from 'home language' language of instruction (LOI) to monolingual English LOI. A close analysis of the practice of learners making notes in the lesson shows a pretextual gap between the expectations of the activity: that the children will be proficient in the 'English' used for note-making as well as orthography and layout conventions of written notes, and the heterographic writing they are able to produce. I examine the written products of note-making against a contested history of the use of African languages for writing fiction, and the exclusion of African languages from formal education, thus within a context of coloniality of language. I argue that the concept of "ukuzilanda" can inspire the expansion of literacies in African languages in education, enabling us to build from an existing literate and oral tradition.

The ideological role of English, beyond its instrumental value, is reported to be immense. British colonial rule deployed English as an ideological tool which facilitated colonial subjugation and religious conversion. Connections between English and evangelism have widened in the postcolonial and globalising world, leading to labelling English as a missionary language. Acknowledging the association of English with Christianity, scholars have called for examining relationships between English and other religions such as Buddhism, Hinduism, and Islam. The relationship of English with Islam is especially complex. While its global spread has encouraged Muslims to utilise it as an Islamic language, English has also been used by the post-9/11 West for moderating Islam. How have Muslim-majority societies responded to English in this complex ideological and geopolitical terrain? How do they manage English teaching in their secular and religious streams of education? This article examines how education policymakers in Bangladesh have dealt with the imperatives of secularisation for mainstream education and de-secularisation for religious education by localising English along the line of world Englishes. Taking the perspective of language as situated practice, I illustrate how the same English language textbooks are used for different ideological goals, with educational, social, and political implications.

This article looks at how colonialism has contributed to the racialized history of Indigenous people by unethical diagnostic implementations of categories and classifications, while overlooking exceptionalities when assessing Indigenous people. By understanding how settler-colonial assessments and/or diagnostic tests have been developed and utilized on Indigenous peoples, the reader can grasp the severity of any misdiagnoses, which can contribute to mislabeling due to cultural factors that have not been included and are beyond the understanding of the often non-Indigenous evaluator. Having an assessment or diagnoses, though, is a method to obtain accommodations and specialized education. Yet, if the systems that were created do not accurately measure the responses of the Indigenous individual, then an injustice will occur, not only for a possible misdiagnosis, but also for a missed opportunity to offer help if required. The need to understand the total individual beyond a mere assessment can provide insightful information, which is crucial for the examinee and examiner. It can affect the life of the whole person being assessed, if done without the Indigenous information that has been omitted.

How can disproportionate elite political, economic, and social power -- the essence of inequality -- be challenged peacefully and democratically with empowerment from below through critical pedagogy? Paraguay presents a fascinating case study to address this question, especially considering how its history of colonization, authoritarianism, and oppression have implications for present-day society. Erroneously infamous as a South American Nazi haven, little-known Paraguay presents a uniquely resilient indigenous linguistic character and perhaps the deepest authoritarian tradition in Latin America. The current article argues that the disruption of colonial legacies and hegemonic political practices, which are oppressive to low-income, rural populations and particularly injurious to indigenous-descended Paraguayans, can and should come "from below," from the people, and not from the government. I argue that a way forward is through transformative education, drawing heavily on critical pedagogy theorists such as Paolo Freire and others to reflect on the propensity for education to change society.

This paper proposes that the paradigm of relationality, engaged methodologically, can be the basis of praxis that purposefully moves away from business-oriented notions of "best practices" and toward education research that meets the needs of Indigenous and Black communities currently designing futures within settler colonial states during climate catastrophe. In so doing, the paper considers what a critical Indigenous research paradigm requires of researchers, what a critical Black epistemology requires, and what we can learn by bringing the two together in a relational approach to qualitative research. Relationality is defined and placed in historical context. The author's positionality is engaged by exploring his relationship to relationality through examination of the confluence of Black and Indigenous epistemologies in the United States. Through auto-reflection on a qualitative study of land-based education, this paper analyzes research "openings" as an example of relational methodology praxis. The paper offers a critical analysis of specific, detailed methodological actions undertaken to practice relationality in order to create cracks in existing educational research methodologies through which relationality can take root.

In this exploratory study, we adopt corpus linguistic methods to quantify, contextualize and investigate race in translingual scholarship in US writing and rhetoric studies over the past decade. Results indicate that while race is mentioned minimally in the corpus, in instances where it is mentioned many scholars pay attention to intersectionality, language, colonial history, and power relations. Additionally, while there is a large representation of international students and newly-arrived immigrants in translingual scholarship in US writing and rhetoric studies over the past decade, domestic multilingual writers of color remain underrepresented. Situating translingualism in greater anti-racist initiatives, we discuss research and pedagogical implications that call for joint efforts from translingual scholars and practitioners to strive for linguistic justice and anti-racist translingual practices.

This paper argues that descriptions of Sri Lankan English (SLE) are influenced by ideologies of linguistic racism and coloniality through an examination of the possible reasons for their neglect of Burgher English -- an underprivileged variety of SLE spoken by a minority community. Although descriptions of SLE identify different categories of the variety, they neglect the language use of the Burghers, despite the fact that they are the only ethnic community for a large majority of whom English serves as a first language. The paper claims that descriptions of SLE are interested in elevating the language use of the elite and anglicized sections of the racially dominant Sinhalese instead of focusing on understanding and depicting how diverse people of the multiethnic and multicultural Sri Lankan speech community such as the Burghers of Sri Lanka adapt it to suit their needs and contexts. Demonstrating the possible influence of linguistic racism and colonial ideologies on descriptions of SLE, the paper posits that the unique structural features rendering Burgher English to be perceived as sub-standard could be understood through the theoretical lens of postcolonial performativity which would help appreciate the creativity and diversity of the variety instead of devaluing it as sub-standard.

The mainstream colonial lenses that have been used to understand multilingualism in the peripheries may not account for the realities of Southern multilingualisms. This article takes up these epistemic challenges in navigating EMI through alternative lenses, aiming to complexify the discussion of EMI among young individuals who are engaged in linguistically mixed practices. This study seeks to bring different levels of onto-linguistic convolution in investigating EMI within the mixed linguistic phenomena of Morocco as an African periphery that is under-researched in the mainstream literature. This qualitative research draws on in-depth interviews with 20 students from an English medium high school in Rabat, to examine how students make use of EMI in relation to other linguistic resources available in secondary education, and how EMI contributes to recognizing and/or invisibilizing their linguistic, cultural, and epistemic identities. Findings revealed that students perceive the dynamics among languages to be fluid at the surface, but they are indeed wedded to logics of instrumentality. While students do not explicitly engage in counter-hegemonic agentic enactments, their agency in the classroom, on campus and at home seems to exemplify their collective performance of their linguistic, cultural, and political aspirations, hereby transcending their society's historical struggles. Students note that Moroccans would need this multilingual capital to function within society, which implies that languages are used simultaneously with multiple convergences/intersections within education and society at large.

Sixty percent of Indigenous people in Canada live rurally and on reserve but are largely absent among young adult and middle-grade fiction. This critical content analysis examines representations of the land and rural places and Indigenous identities in Canadian award-winning fiction written by Indigenous authors for young adult and middle-grade readers. By positioning land, place, and rural Indigenous youth identities and experiences at the center of the analysis, the study contradicts dominant colonizing perspectives of "rural" and "Indigenous" that undervalue and/or disregard the lives, knowledge, and perspectives of rural Indigenous community members. Critical content analysis makes visible the books' complex representations of rural land and identities where Indigenous characters are agentic, resilient, and adaptable in the face of settler colonialism.

Inspired by Karen Barad's agential realism and Donna Haraway's use of the Chthulucene, our paper profoundly troubles and unsettles the humanist subject that has been the cause of so much trouble. Re-turning to a government primary school in Cape Town as the "research site," we adopt temporal and spatial diffraction as a postqualitative research methodology. The colonial practices related to land ownership, are not in the past, but remain in its be(com)ing. Land "use" in South Africa during Apartheid, was, and still is, a form of violence. Thinking-with Neimanis and McLauchlan, we understand a school as not separate from the phenomenon of climate change, but as one of its sites and as a feminist project. A diffractive image articulates aesthetically and politically how the land as the more-than-human is a significant part of the phenomenon and queers school as a concept and "research site."

Overwhelming waste is one of the most compelling issues that contemporary environmental and sustainability education (ESE) should address. Understanding waste as an embodiment and offspring of ongoing colonial relations in the Capitalocene, I explore how ESE could perform a string figure with a wasted world by decolonizing more-than-human relationships. The intersections and tensions between colonialism, waste, and ESE are investigated, with a focus on the de/colonization of waste and child. Then, I integrate them with Korean stories in which wasted beings unsettle dumping colonialism and renew their entanglements with a more-than-human world. From their interpretation emerges a polysemous metaphor of waste-child as ambivalent figures and relations of a ruined world. The metamorphosis of waste-child suggests an imaginary praxis of becoming waste and feral, affirming ambiguity and liminality. I propose the futurity of ESE joining in the intertwinement of planetary legacy and colonial debris by multispecies critters for their un/common decolonization.

Exploring how the information flow of social studies textbook spreads is negotiated in teacher-led interaction, the concern of this study is the conscious and critical use of teaching material in diverse student groups. The study involved a teacher and her Grade 6 students in a school with many migrant language learners. The data was gathered by observations, field notes, voice recordings, and the collection of teaching materials. Using social semiotic theory of visual design, the analysis of the textbook used in instruction shows that the layout perpetuated a Western-centric view of a divided world, along with an individualistic and anthropocentric view of environmental sustainability. The oral interaction, highlighting different text elements, largely reinforced the meaning perspectives promoted in the textbook. However, on occasion, the students were positioned to take a more analytical stance. Implications for using knowledge about information flow in textbooks to promote critical literacy practices in teaching are discussed.

Using an international research center initiative, the purpose of this article is to illustrate how activist research can be fertile ground for academic theorization and provide a framework for those interested in activist scholarship, especially for women faculty of Latin American origins in U.S. institutions. I elaborate on how activist scholarship can resist coloniality through an example of critical internationalization work in higher education using borderland feminism as a lens. In doing so, I show the interconnections between borderland feminism, coloniality, and liminal internationalization. Finally, based on this theoretical development, I applied Davis et al.'s interpretive criteria (2019) to my activist scholarship in liminal internationalization.

Colonization has traditionally been studied as a monological and definitive period. This article seeks to problematize its analysis by means of the so-called 'philosophy of desire' and 'rhizomatic thinking', enriching them, in methodological terms, by the Actor-Network-Theory. In this vein, an alternative explanation of the colonial regime is offered by emphasizing how it assembled several worlds--Indigenous and Europeans--guided by a desiring-production that put originary accumulation before anything else; a standpoint that also enables a discussion about the network of colonial education deployed in the Audiencia de Quito, which can be evidenced by a revision of some actions of the Augustinian order during the sixteenth century. In conclusion, education was deeply related to colonial assemblage that was continuously deterritorializing the 'New World' and the indigenous cultures that inhabited it.

This mixed-methods study reports the results of a survey completed by a sample of Puerto Rican social and natural scientists (STEM-S) regarding their perceptions of the intersectionalities of racism, colorism, colonialism, and the culture of science. Most participants ranked themselves as light-skinned and were familiar with the racist stereotypes presented in the survey, with female participants reporting hearing racial stereotypes significantly more frequently than males. Dark-skinned Latinx scientists were more likely to experience discriminatory practices in general, in K-12 schools, and at meetings with colleagues or peers. The higher the professional level, the fewer the interactions with coworkers or peers who were darker-skinned. Power differences among lighter and darker-skinned scientists were attributed to systemic and covert racism, discrimination, and the influences of slavery and colonialism. Fostering anti-racist education in K-16 STEM courses, and more Black and Afro-descendant mentors and role models were suggested as ways to challenge racial inequities in STEM-S fields.

The worlds we inhabit tell stories, stitched into the material and symbolic representations of the past that comes to define the features of our places. These stories are never neutral, anchored as they are in the intentional (re)presentation of a racialized white, masculine, and settler story as "our" story. Indeed, space, as an ostensibly neutral platform for storytelling, is called into service of settler-state anxieties to write itself into every (spatial) corner of our lives. This paper takes up this issue by theorizing how the street naming practices of settler communities write into everyday life a settler collective memory that, as a consequence, both shapes space into (settler) place and powerfully intervenes in individual (student) geographic consciousness. By way of vignettes woven throughout theoretical considerations as examples of everyday encounters, I unpack what it means to think of the language of invaded place with greater critical intention as an example of how walking through space can become a pedagogical method, with a focus on detailing what it might mean to support learner engagement with the names that make their communities coherent and media of normalized colonial memory.

Like other colonial state structures, the education system in China aims to manufacture regime loyalty and cultural conformity among its 125 million minority nationalities. The Party-state's lessons in 'being Chinese' begin by nullifying traditional languages, cultures and lifestyles, which are deemed primitive and uncouth, and then remould minority students in the image of the Han majority and its perceived superiority. In this article we examine the vast network of boarding schools on the Tibetan plateau, where three out of every four Tibetan children are placed in around-the-clock state care with little access to their home communities: here a rigid and uniform curriculum in Mandarin Chinese promises upward social mobility for those who comply while transforming and homogenising worldviews. We argue these colonial-style boarding schools are slowly and irrevocably erasing aspects of Tibetan culture in ways that fundamentally alter Tibetan identity.

We draw upon Appadurai's 'scapes' and Latour's Actor Network Theory (ANT) to interrogate historical and spatial flows in relation to specific testing technologies. We reveal how testing systems, conceptualised as actor-networks, rearticulate colonial legacies of inequality which are intensified by new and emerging technologies. ANT helps trace social and relational interactions occurring in various national and global data spaces, and helps make sense of incessant transformations in education datascapes. Mapping actor-networks, and translations, help name and navigate neoliberal forces acting through colonial legacies via emerging educational datascapes. Our examination shows how educational technologies associated with standardised testing in northern and southern contexts -- specifically, England, Singapore, Bangladesh and Australia -- exacerbate structural inequalities. We consider how such technologies are actants and reflective of co-existing historical and temporal influences, and global cultural and spatial flows, allowing us to map the multiple ways in which educational technologies are manifested in an emerging education datascape.

This article reflects on recent calls for universities to deepen their commitments to sustainability in the face of climate change. It suggests that because climate change is a "wicked problem" that is hyper-complex, lacks clear solutions, and affects multiple communities in different ways, universities are unlikely to achieve consensus around a single approach to sustainability. The article reviews emerging critiques of existing university sustainability efforts, including critiques of greenwashing, climate colonialism, and (techno)solutionism. It also offers a social cartography of three different approaches to sustainability: mainstream sustainability, critical sustainability, and beyond sustainability. Rather than advocate for one particular approach, the article suggests that if universities are to maintain their relevance in the context of wicked problems like climate change, they will need to foster spaces for critically informed, complexity-based, and socially and ecologically accountable conversations about the role of higher education institutions in pluralizing possible futures on a shared, living planet.

Background: Research in outdoor adventure education (OAE) and related fields has argued that OAE programming can problematically reproduce dominant ways of being around patriarchy and whiteness. In particular, scholars have forwarded specific critiques of sense of place (SOP) in OAE or related fields. Purpose: This article investigated and critiqued SOP as a fundamental curricular concept and offered an anticolonial analytical tool for educators. The article posited that SOP is a key site of intervention for OAE educators and programs with anticolonial goals because of the historical, sociocultural, and economic foundations of SOP in OAE. Methodology/Approach: This study employed an anticolonial and antiracial capitalist theoretical framework and qualitative methods including thematic study of select literature on environmental conservation and colonialism, analysis of fundamentals of anticolonial pedagogical frameworks, and interview findings from mentor-partners in OAE and related fields. Findings/Conclusions: This study developed an anticolonial analytical tool to understand and interpret SOP in OAE through an anticolonial lens. Implications: The purpose of this tool is to assist practitioners and educators in the analysis of their own SOP pedagogy and practices and to encourage the development of SOP curricula toward anticolonial aims.

White Christian supremacy, by definition an intersectional system of oppression, has influenced all aspects of American society since the time before the country's founding, as it was used to justify the stealing of native lands through colonization and the enslavement of African peoples. White Christian supremacist influences persist today, even on public college and university campuses. The author examined current religious holiday accommodation policies at 36 institutions of varied types and geographic locations, finding that most require students to disclose their marginalized religious identities to their (typically Christian) professors in order to receive needed accommodations. In addition, many policies provide no method for appeal if those professors do not approve students' requests, leaving students to make difficult choices between their academic success and identity-based observances - choices that Christian students will likely never have to make. Unfortunately, many studies on college students' religious, secular, and spiritual identities (RSSIs) have not been framed with an understanding of the white Christian supremacist nature of society or college campuses.

The aim of this article is to call for qualitative researchers in education and other human sciences to grapple with recent developments in trauma studies and engage in reconceptualizing their research practices so that they pay attention to the catastrophic effects of colonialism on individuals and communities. Joining other critics who have called for decolonizing trauma studies, I turn to decolonial and postcolonial perspectives to reorient qualitative research practices for the collection and analysis of trauma narratives and suggest a decolonial understanding of trauma in education. In particular, I draw on literature from decolonizing trauma studies to propose two decolonial research orientations for qualitative researchers: (1) Acknowledging the problems of Eurocentric approaches to trauma in education; (2) reinventing research practices that are delinked from Western frameworks of understanding trauma, while embracing "other(ed)" ways of doing research on trauma. Specific examples are provided to show how researchers might advance these orientations.

Within enrollment management, the word "pipeline" is a metaphor used to describe the structures and procedures of a student's educational journey between two institutions (Pitcher & Shahjahan, 2017). The process of moving through the enrollment pipeline is often facilitated by articulation agreements--documents outlining course requirements as students transfer from a two-year to a four-year college or university (Anderson, Sun, & Alfonso, 2006). Although intended to be neutral in describing educational transitions, including the transfer experience resulting from articulation agreements, the pipeline metaphor "brings to bear different meanings and truths that produce unintended consequences" (Pitcher & Shahjahan, 2017, p. 216). For Indigenous students and tribal college and universities (TCUs), the pipeline metaphor not only dehumanizes their experiences within education by promoting standardization, but also ignores cultural extermination due to physical pipelines being built within, and surrounding, their communities. The purpose of this paper is to redevelop discourse in academia that eliminates the pipeline metaphor to strengthen belonging for Indigenous students.

This article asks whether the slow process of divesting Indian native schoolteachers of their traditional authority was only about new concepts and representations of education and knowledge. Following the methodological idea of constellations of affordances, emphasising a relational ontology, the article discusses whether changes in the shape and the relations of objects in Indian classrooms together with the arrival of new objects may have played a silent role in the process of erosion of schoolteachers' authority. Based on a wide range of official and missionary sources, but also referring to individual native voices, the article reconstructs more pervasive and subtle transformations of native elementary classrooms, focusing on surfaces for writing and on "books". The article argues that shifts in the materialities of elementary native schooling took place that repositioned old "gurus" in an unfavourable light before the take-off of teacher training institutions would provide for new definitions of their role as schoolmasters.

This article is a conceptual examination of tolerance and pedagogy with regard to the prevention of violence in the Arab world from a critical theory perspective. Tolerance is a socially and culturally bound system, indicating that any pedagogy of tolerance must be authentic to its context. Therefore, the value of adopting a nuanced Western pedagogy in the Arab world is limited. Consequently, a pedagogy of tolerance in the Arab world must incorporate its diverse codes of ethics and reasoning, and the dominant Arabic Islamic culture. However, politically constrained education systems have questionable abilities to help those previously colonised accept the negative impacts of colonialism and serve as an effective tool against ignorance-based intolerance and violence, especially since the tolerance agenda is largely driven by the formerly colonising countries. Thus, to reduce intolerance-based violence in the Arab world, the pedagogy of tolerance must depart from Western-based constructions and reflect the region's values.

This essay uses Paulo Freire as inspiration of thinking about the limits and possibilities of building bridges between elite universities in the Global North and communities around the world given the historic and present-day entanglements between these universities and empire, colonisation, and epistemic violence. It sheds lights on how racialised and gendered capitalism distorts our collective possibilities for shared thriving, freedom, and bridging relations of difference. The essay reflects what is at stake in our current world and puts forward ideas for how we might begin to the process of transforming the modern-colonial structures of elite universities to create conditions of solidarity between universities and communities.

Interlocking mechanisms of exclusion function as gatekeepers to high-quality learning in schools, which perpetuate oppressive conceptions of ability, learning, and intelligence. Across educational ecosystems, these intersecting forms of oppression--including but not limited to racism, ableism, and colonialism--are reified through exclusionary practices that hoard learning opportunities. In this paper, we contend that learning-access disparities are at the crux of educational inequalities, and that theoretical fragmentation across educational disciplines has limited our understanding of entrenched patterns of exclusion and potential solutions. This fragmentation has led to siloed equity conversations and solutions; therefore, we articulate a conceptual framework for inclusive education: Critical Inclusion (InCrit). In doing so, we first engage in a critical-historical review of educational inclusion, including how it has been theorised and operationalised in both research and praxis. We next describe the cross-pollination of the foundational theories on which the conceptual framework stands to emphasise intersectionality and emancipatory education in relation to the vast scholarship on critical inclusion. We then present the framework's core components, which represent connectors between theory and practice, and illustrative examples. We conclude with a discussion of the cross-systems change required to make meaningful progress toward emancipatory education for all students and achieve critical inclusion in practice.

This paper focuses on the epistemic inequality of international students as a "new" inequality that is under-represented in the current debates about decolonisation (albeit shaped by colonial discourses depicting international students as in deficit and incapable of meeting the standards of (colonial) universities). In this theoretical context, the paper reflects on a multi-modal digital methodology used in a research project that aimed to understand how international students deploy their epistemological resources to learn the curriculum. The paper describes selected artefacts submitted by the students around which their epistemic frames were expressed, suggesting where these may be concealed by epistemological situatedness of the lecturers. Based on the analysis of these artefacts, the paper develops and interrogates an epistemology for support towards interrogating the role of our own epistemological binaries in adversely affecting students' epistemic frames in the curriculum. As such, it contributes to a gap in the literature around decolonial pedagogy, and its role in tackling educational inequalities.

Racialized narratives of academic ability, perpetuated by ahistorical interpretations of student performance data, have led to educational policies focusing on short-term solutions, instead of the ongoing legacies of racism and settler colonialism. The aim of this paper is to show how the racially defined achievement gap operates within the structure of settler colonialism. Informed by theories of settler colonialism (Tuck & Yang, 2012, Veracini, 2010) and critical race theory (Harris, 1993; Ladson-Billings & Tate, 1995), I closely examine some Toronto District School Board documents that address the so-called achievement and opportunity gaps. Using critical discourse analysis, this paper shows how the notion of achievement is racialized to protect white settler property rights, and how the discourse of achievement gaps functions as a settler technology to concurrently include and exclude individuals from the settler project. Understanding the settler colonial constructions of race brings to the foreground the relations between Indigenous erasure, anti-Blackness, and othering of racialized communities within the contemporary multicultural nation (Haque, 2012; Tuck & Gorlewski, 2016).

Generational experiences create unique contextualised meanings for society. This is the case with millennials in South Africa, many of whom use social media to organise their lives and engage with issues pertinent to them, such as South Africa being a rainbow nation. Some of these millennials are history teachers who, when at work, have to teach an official history which may contradict some of their social media engagements. This motivated this article of which the aim was to identify the dominant conversations when relating to the rainbow nation among a selected group of Black millennial history teachers. In this interpretative phenomenological analysis (IPA) we used a qualitative approach in which 10 participants were involved in photo elicitation, semi-structured interviews, and focus-group discussions. Data were thematically analysed. The findings reflect millennials mainly engaged with violence, coloniality, victory, unity, and identity. The findings further suggest that the discourses were both contending and overlapping. We argue that millennial history teachers in South Africa hold different views about the rainbow nation: even though they paint the notion with predominant negativity, there is evidence of underlying positivity about it.