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This article provides a chronological analysis of the historical development of social studies in Ghana with a focus on the impact of international donor agencies. The influence of donor agencies on the introduction and implementation of social studies in the Ghanaian general education curriculum shows that post-colonial countries struggle with developing curriculum that is independent of colonial powers and germane to national needs. This article delves into the introduction and implementation process of social studies education highlighting five influential reforms in Ghana that happened between 1951 and 2007. This study provides an overview of Ghana's key educational reforms and the most important factors that influenced those reforms. Studying the past and present social studies education curriculum and its historical context in Ghana offers educational leaders insights and cautions to guide and inform future reforms in social studies education, ideally to avoid similar problems.

This reflective essay addresses the nexus of two recent events in the United States: (1) the public scrutiny of the relationship between land grant universities and the expropriation of Indigenous lands and (2)the often uncritical and rapid uptake of settler land acknowledgments at public college and university events. We argue that written land acknowledgment statements need to accompany actions that align with declarations of respect and honor. Specifically, we offer readers three concrete ideas through which institutions may further land acknowledgments: challenging their historical legacies, fostering meaningful partnerships with Native Nations and Indigenous Peoples, and materializing resources for this highly underserved, long-neglected, often ignored community.

Following the paradigm of globalization and development as a means of achieving a better life from the domestic sphere to the international landscape, different stakeholders including scholars, researchers, practitioners, policy makers, and institutions have been focusing on better informed policy and practice with an embedded mission of international development. Educational policymaking and implementation processes of a nation-state are constrained by global economic and political environments. The ongoing status of educational efforts in each country and disputing factors to the implementation of the education policies were examined. In this study, systematic literature review was conducted on the research of higher education policy in line with globalization and internationalization to depict the practicalities and dichotomies in implementing the sectors at the Golden Triangle Area (Laos, Myanmar, and Thailand). The internationalization of higher education in Golden Triangle Area needs promoting its strategic advantage in offering business opportunities through government policies to further promoting as an affordable study destination and attracting international students from ASEAN countries. The factors affecting the higher education quality and capacity of Laos, Myanmar, and Thailand include the need for better quality, barriers to research capacity development, the policy process of quality assurance, and the initiatives for internationalization in all three countries.

Literacy scholarship captures immigrant youth of color ethnoracial identity constructions through their digital literacy practices. Still, few studies examine how immigrant youth of African origin use digital literacy to navigate ethnoracial tensions and craft racialized identities. Drawing on raciolinguistic and postcolonial theory, this study extends and nuances existing scholarship by examining the digital literacy practices and ethnoracial identity formations of a 13-year-old Nigerian girl who migrated to the United States. Positioning my analysis within the intersection of race, language, and identity, I inquire: How does Isioma leverage digital literacies to navigate U.S. racialization and negotiate U.S. racial identity categories? Furthermore, how does Isioma employ digital literacies to construct and negotiate her ethnoracial identities? I employ a narrative analysis of home observations, semistructured interviews, and literacy artifacts. Findings illustrate how digital tools disrupt raciolinguistic perspectives against minoritized languages. Digital literacies also enable the preservation of ethnic identities and languages while influencing racialized and hybrid identity formation and narration in the physical world.

While language is clearly an important aspect of (labor) migration, there have not been many contemplations and interrogations, although truly compelling and necessary, on language varieties and their place and position in labor migration and transnational work in the contemporary world, and hence why we intend to do so in this article. In our paradigmatic analysis of language varieties in the context of labor mobilities, we shall take the case of the varieties of English arising from the global spread of the language worldwide as our focal point. The world Englishes paradigm thus greatly informs and substantiates our discussion so we shall first give the principles of this paradigm shift in linguistics begun by Braj Kachru. We subsequently connect world Englishes theorizing to labor migration practices. We shall argue that language is not only integral to the work being done by migrants, but is actually the work in itself. A consequence of this is that there are language varieties and Englishes which fit the work to be done more than others, and, therefore, these varieties and Englishes are becoming commodified as well in labor migration. We shall also take a look at the structural ramifications of labor migration on Englishes, how these new varieties are restructured further as they move from one place to another along with labor migrants. As it will become apparent, our discussion covers the situation of labor migrants in precarity more than the hyper-mobile elites often privileged in migratory contexts. Ultimately, we shall synthesize issues relating to language varieties in the context of transnational work and propose strategies in dealing not only with multilingual but also language-varietal diversity in (labor) migrations and mobilities.

Contribution: This article focuses on the study of Native Hawaiian student experiences in engineering education. Telling these stories illustrates the importance of legitimizing and appreciating different knowledge types in engineering as we move toward a more inclusive and sustainable field. Background: Native Hawaiian engineering students live oppressive realities due to the history of settler colonialism and occupation that attempted to erase their culture and ways of knowing, including in engineering education. This study shows how students overcome these realities to enact their ways of knowing in a field where it is not always respected. Informing the field of ways to promote and respect the different knowledge types of marginalized groups can help to create a more inclusive and sustainable engineering field. Research Question: In what ways do Native Hawaiian students bring their cultural ways of knowing into engineering education? Methodology: We conducted semi-structured interviews with three undergraduate Native Hawaiian students using Manulani Aluli Meyer's Holographic Epistemology as a theoretical lens to inform the questions and qualitative analysis. The analysis uses a combination of inductive and deductive analyses to create the hologram that Meyer outlines in her work. Findings: The participants found different ways to enact their cultural ways of knowing. We interpret them through the Native Hawaiian values of pono, kuleana, and ho'ihi. This illustrates how engineering educators, researchers, and programs can legitimize the knowledges of the students by promoting authenticity and reciprocity toward marginalized students and their ways of knowing.

As global concerns about climate change deepen, Australian sustainability curriculum plays an increasingly significant role in the way students relate to concepts of home, belonging, and the future. Such futures are imagined in a local context shaped both by ongoing colonial processes and the continued presence of First Peoples, in which invader-settler futurity is the dominant force. As such, a global emphasis on Education for Sustainability raises questions of what types of relationships to place and country are produced through policy and curriculum, and what the implications are for students' investments in the future of place and unceded Country. As a white invader/settler writing from the Country of the Kulin Nations (Melbourne, Australia), in this paper I offer an analysis of UN Education for Sustainability Declarations from the past five decades, alongside Australian national curriculum documents and its translation into state-level curriculum. In doing so, I reveal the ways that sustainability policy and curriculum works to collapse place and Country into the concept of 'environmental resource', largely oriented towards the future of the nation. I argue that in the global policy context, resources are framed to deliver equal distribution "across" nation states, functioning to obscure the operation of patriarchal white sovereignty "within" states such as Australia. I further identify that the ways this problem of resource management is deployed as a virtuous state policy through local curriculum, which functions to solidify invader-settler use of disembodied Indigenous knowledges, to secure futurity.

This article presents a new perspective on how to think about interculturality and education from the perspective of a native society in the Paraguayan Chaco. It highlights how formal schooling reaffirms the model of unidirectional relations advocated by national society. Within this model, indigenous peoples and persons are not allowed to participate in this national society on their own conceptual terms, and inclusion turns out to be mere shorthand for assimilation. This text, on the other hand, proposes modes of education and forms of relating that pay attention to the native dimension. These would contribute to the creation of spaces which indigenous societies as such can hold within national society and support indigenous people's own processes of protagonism and initiative. In parallel, it proposes conceiving of education as "from" rather than "for" autochthonous societies; and conceiving of the learning process from the point of view of "learning" rather than from the point of view of "education." This conceptual change, which includes a critique of the widespread concept of "interculturality," entails that we must not design modes of education, but rather create preconditions for learning from within the native society, which also requires ways of relating from within. In this way, colonialist pressures in education can be overcome and new possibilities for native protagonism can be developed. [This report was translated by Jens Van Gysel.]

In this paper, we present an example of how the selected texts (on the footballer Mo Salah) can potentially be discussed in the university EFL classroom especially (Critical) Discourse Analysis course using Freire's seminal work on Critical Pedagogy (CP). We do it by firstly introducing Freire's concept of CP which includes problem posing education and dialog as elaborated by Durakoglu et al. (2013). Then we move on to highlight the previous works conducted on CP in Indonesian EFL contexts and provide critical analysis of how the particular texts drawn from Anwar's (2020) unpublished thesis on Mo Salah's phenomenal career could be analyzed using Freire's concepts. Closing this reflection, we locate this paper within critical approaches to English Language Teaching such as post-method pedagogy and post-structural and post-colonially informed teaching.

Global education is a broad field associated with educational traditions rooted in the objective of preparing learners to engage with a complex and interdependent world, and to respond to the needs of the planet. This article explores existing pedagogical approaches to argue for the need, in non-Western contexts, to make greater connections with existing religio-cultural orientations -- specifically, to move beyond pedagogies of reason, that is, rational, linear, logical approaches that undervalue a range of human experiences and are independently insufficient in developing feelings of connection and commitment to issues of social justice in non-Western contexts. Examining an alternative pedagogical model, this article suggests that a framework for global education guided by the Islamic values of "rahma" (compassion and mercy) and "adl" (justice) in contexts such as that of Pakistan can prove valuable in developing commitment and encouraging action for social change.

While critical scholars have attempted to decenter internationalization, limited research has aimed to understand internationalization efforts in the context of the socio-historical particularities of the postcolonial condition. This paper takes a decolonial perspective in the study of internationalization, in light of the Eurocentric tendencies of modernity, whose major manifestation in higher education is neoliberal globalization. We unpack internationalization in the U.S. and examine how it is embedded in and reproduces neoliberalism, racism, and colonialism. Since decolonization is not merely deconstructive but also regenerative, we reconceive what it means to be international and recommend how internationalization can be deployed as a tool of decolonization, considering various possibilities for hopeful and ethical praxis. We identify promising practices to spark ongoing reflection and action about ways to contest coloniality/modernity and rethink mobility. This paper can benefit educators seeking to reclaim internationalization and [re]align it with an ethos of mutuality and practices geared at strengthening cooperation, rather than competition.

The purpose of this study was to explore the Jamaican Rastafarian Development Community (JRDC) School in rural Ethiopia. The author explored the school's integration of Rastafarian culture and spirituality on pedagogical practices. Analysis of the perceptions of the school by members of the surrounding community and other stakeholders at the school, including students, parents, teachers, and school leaders, aided in addressing the major research question: How well did the JRDC manifest the vision or shared goal of the Rastafari movement in the form of the K-8 school in the town of Shashamane? Using a conceptual framework based on the work of Freire (1970), this study's author highlighted the process of emancipatory pedagogy within the workings of the school and its influence in the community. An Afrocentric paradigm combined with the theories of West (1993) served as the basis for framing the research process. The author found evidence of the existence of themes developed by the conceptual framework such as Afrocentric and spiritual pedagogy; however, there were opposing factors present at JRDC. These factors were present as a result of the culture of dependency in rural Ethiopia and the post-colonial Western instructional styles predominant in the school. Implications from this study address curriculum planning to support the identity development of students of African descent in developing countries as well as among Diasporic populations.

Globalization of education is widely contested in the current academic discussion due to its polarizing effects on the economy, society, and culture. Globalization and colonization have several commonalities because the origin of globalization can be traced to the colonial era. The privatization of education has also emerged with globalization. Applying a post-colonial critique and analysis, this paper will discuss how globalization is a colonial legacy that transforms Western educational policies in developing countries like Pakistan and how it creates Westernization, supremacy, and marginalization of teachers and students (Spring, 2008). Pakistan was formerly the colonized region of united India under Great Britain's empire. Globalization in education policies are rapidly changing the current educational landscape in several countries including Pakistan. The advancement of global forces enhanced standardization and privatization in the education system of Pakistan which has increased educational inequity along with the loss of indigenous language and culture. The post-colonial and indigenous scholarship in education will offer better frameworks of equitable access to quality education for all.

This conceptual paper aims to review some commonalities between two paradigms: Global Englishes and translanguaging. It does so by considering the postcolonial varieties of English, the challenge of native speakerism ideology and the inclusion of multiple discursive practices in classroom discourse. This paper argues that both paradigms should be recognised and incorporated into current English language education. It further asserts the need to regard the two paradigms as complementary but possibly conflated in future English language education. If the notion of Global Englishes aims to incorporate some issues in English language education, including linguistic imperialism, language policy and planning, translanguaging brings that aspiration into classroom discourse. Both policy makers and language practitioners should recognise the commonalities of Global Englishes and translanguaging to be conflated in current English language education. This paper discusses some proposals for how these two paradigms can be incorporated into English language education from the perspectives of (1) critical pedagogy in applied linguistics and (2) decolonising pedagogy for the inclusion of minority/indigenous languages in language education. This paper concludes that English language education, as well as language education in general, has the multilingual and translinguistic opportunity to promote diversity and inclusion of language use. The field of teaching English as a second/foreign/additional language should address the need for diversity and inclusion in language education from the perspective of Global Englishes and translanguaging not as lip service but by implementing these proposals into practice.

This article works toward conceptualizing frictions between colonial education and non-Western traditions of African education in the modern African state. Signaling manifestations of educational friction or disequilibrium, we apply the concept of haunting to uncover ways the legacy of colonial education is reproduced through Western modernity as a form of disembodied educational practice, conflicting with the ghostly presence of collective African educational traditions. More specifically, we offer a conceptual inquiry into the phenomena of "Jinne Maimouna," what has been called a mysterious "mass hysteria" within Senegalese schools. In doing so, we work toward a rethinking of education in relation with the transatlantic Black Radical Tradition and links to haunted forms of Atlantic migrations by Senegalese youth. The article gestures toward the power within the deeply rooted knowledge systems and practices emanating from Africa that return in the present and future. We suggest that practices of deciphering and rethinking the embodiment of traditions of African education might offer methods that break from colonizing episteme toward longer temporal educational liberation.

The interaction between multilingualism and emotions has so far mostly been researched in Northern contexts. The findings obtained suggest that the first language is typically preferred for emotional and mental activities (i.e. 'first language primacy'). In this article, we extend this area of investigation to Africa. We use the Bilingualism and Emotions Questionnaire to probe first language primacy in South Africa, employing a novel analytical approach -- multiple correspondence analysis -- that allows us to examine the relationship between particular languages and their order of acquisition. Our findings, in part, do reflect favouring of the L1, but with two important qualifications. First, English is also widely used for emotional expression in non-intimate domains. Second, L1 isiXhosa speakers prefer English for mental calculations, and isiXhosa is generally not associated with positive emotional characteristics. We explain these trends in relation to the multilingual context of South Africa, which, like many postcolonial countries, uses a former colonial language extensively in formal institutional spaces.

Framed by Homi Bhabha's concepts of hybridity and the third space of enunciation, this study explores postcolonial relationships conceivably enacted through policy borrowing processes of learner-centred pedagogy (LCP) in Ghana. Nine Ghanaian and nine foreign stakeholders were interviewed. Conscious of the power imbalance implicit in traditional aid, the case project attempted to challenge the asymmetrical power relationships by allocating policy leadership and responsibility to Ghanaian stakeholders. However, the third space of enunciation created within the project did not seem to lead to a hybridisation of pedagogical ideas: while it was the Ghanaians themselves who promoted LCP within the project, the conceptual basis of the reform was dependent on knowledge and experiences which they gained in the West. This article concludes that the postcolonial turn through hybridisation of indigenous and Western pedagogies was not observed, although hybridity may happen in the process of actualising LCP at school and classroom levels.

This article examines the intertwining and evolution of neoliberal and nationalist discourses in post-colonial Hong Kong and Macao, arguing that their combination reveals the dual layers of political rationality in the dynamics of higher education policymaking. It suggests a move towards governmentality with Chinese characteristics, marked by gradual and continuous shifts towards decolonisation and re-Sinicisation within the 'One Country, Two Systems' framework. This perspective contrasts with existing literature on Hong Kong that emphasises the maintenance of the colonial status quo and points out abrupt changes due to the 2019 protests and the 2020 National Security Law. By analysing the reconfiguration of governmentality in the higher education systems of these post-colonial Chinese societies amid changing political landscapes, the article sheds light on both the incremental changes and significant moments influencing the trajectory of higher education development in Hong Kong and Macao.

This paper argues for the importance of foregrounding learners' experiences in language-in-education research, particularly in sub-Saharan Africa and other postcolonial contexts where there is an unfamiliar language of learning and teaching. Standing firmly on the shoulders of decades of research that compellingly demonstrates a range of ways in which the use of an unfamiliar language is detrimental to classroom practice and learning outcomes, we suggest that there are yet further negative consequences that are currently under-researched. We argue that combining observation of learners with methods that create space for learners to explain their experiences in their own words enables important new insights into how epistemic injustices intersect with broader structural injustices in learners' lives. Our proposition is informed by our work and research in a variety of contexts but draws most heavily from qualitative research conducted with young people in primary and secondary schools in Tanzania, Rwanda and South Africa. Our conclusions demonstrate how learner-focused research could importantly and beneficially extend the evidence base that is available to support calls for changes to language-in-education policy and practice.

Critical discourses in intercultural communication (IC) scholarship continue to foreground the postcolonial malaise of Southern spaces. Intercultural communication education (ICE) may encounter some pedagogical challenges in its endeavour to reflect the complexity and depth of the discipline and its recent critical turn. This paper seeks to unravel the transformations and the emerging discourses accompanying the 'critical turn' in ICE. The rationale is (a) to engage more deeply with the realisations of this critical turn against a background of unequal power relations and its implications and contextualisations within the Global South and (b) to clarify the possibilities of ICE in disrupting ideological polarities and promoting social justice. The aims are, therefore, (a) to probe into the interrogating and resisting potentials of ICE in the periphery and (b) to discuss the complexities associated with teaching IC from a critical perspective in contexts situated within the lower spectrum of power asymmetries.

Pathways educators, who teach into university-based tertiary preparation programmes, contribute to a unique space within widening participation. Conceptualisations of pathways educators' identities would benefit from further theorisation to understand the challenges and possibilities of this role, so this was the focus of the current study. Ten pathways educators on academic contracts at a regional Australian university co-constructed concept maps and wrote reflections about what it means to be a pathways educator. These maps and reflections were analysed using reflexive thematic analysis to identify patterns, which were then examined through a Third Space Theory lens. The findings highlighted a strong sense of pathways educators dwelling at the margins of academia, in liminal or in-between locations that are complex, nuanced, hard to define and often perceived as lower in status when compared to 'traditional' academic spaces. However, the analysis also suggested that finding a home in these fluid, unbounded, spaces might present opportunities for authentic and self-fulfilling work in the ambiguity. While institutional constraints and power imbalances are acknowledged, we also highlight potential implications for pathways educators, and other individuals in academic roles that occupy the margins, through a strength-based lens where agency is not lost but may thrive in unexpected ways.

Scholars have long considered the era of modern education in Nepal as inaugurated by foreign actors in the 1950s. Based on an analysis of two central publications of the relatively overlooked educator and intellectual Jaya Prithvi Bahadur Singh, this paper aims to shed new light on the educational history of the early twentieth century Himalaya. By employing a lens of global history, the study challenges the narrative of a 'sudden arrival' of modern education in Nepal in 1950s. In doing so, the paper aims to demonstrate the relevance of Singh's thought to the global emergence of modern, progressive, and humanistic forms of education in the early twentieth century.

In an era of internationalisation and globalisation, many institutional and national governments' higher education policies have embraced neoliberal agendas that encourage the use of English as a medium of instruction (EMI). Due to the postcolonial struggles of the Global South, it is important to critically examine the entanglement of EMI with the cultural politics of English and the colonial relationship between the Global North and Global South. This study takes as its departure point the notion that EMI might entail linguistic governmentality in perpetuating the linguistic, cultural and epistemic superiority of Anglo-Atlantic spaces. This paper seeks to unearth and analyse the complexity of EMI teaching in the Global South, specifically in Morocco as a postcolonial context. This study draws on focus group discussions with 24 university professors to get deeper insights into their perceptions of the significance and the implications of using EMI in Moroccan universities.

Educational researchers are increasingly striving on the edge of possibility to re-imagine and realise the future. Activist scholarship requires appropriate philosophical and theoretical bases, what Stetsenko refers to as 'dangerous' -- useful in the struggle for a better world. How might praxis, agency and learning be charged with transgressive spirit? This paper considers the Theory of Practice Architectures and Transformative Activist Stance, established frameworks that dangerously address praxis, agency and learning. Adopting a postabyssal approach, contributions from the Global South and East are drawn on to develop an epistemologically plural basis for thinking differently about praxis, agency and learning. Recent Latin American scholarship reinvigorates Freirean ideas through connections with Fals Borda and contemporary feminist pedagogues, centred on a notion of feeling-thinking. Luitel's interpretations of Vedic philosophy provide radically different ideas of negative dialectics, chaos, responsibility and liberation. An open-minded, open-hearted, open-ended approach is crucial to making these ideas more useful in the struggle over alternative, more equitable and just futures.

This article reports data from a qualitative study conducted within the elitist English-medium schools in three cities of Pakistan to claim that theory building, and English teaching practices are still modeled on monolingual biases inherent in the orthodox notions of linguistic purism and Anglo-normative traditions of the 1990s. Orthodoxy is manifest in schools' strong emphasis on direct method and communicative language teaching, and essentialist language management where English is enforced as the sole legitimate language of academic and non-academic transactions. Native language use is attached a stigma and viewed as deficiency in the English language. Such Anglo-normative culture invokes guilty conscience in teachers and students as they disapprove native languages even when they know that they can serve as useful meditating tools for effective content transfer. Crucially, amid English gatekeepers' celebratory attitudes toward English as the sole legitimate language, some teachers still demonstrate deviation from the pervasive linguistic norms. Showing reflexivity and agency, these teachers ideologically oppose the official policy. They discursively generate spaces for negotiating and appropriating the official policies, which signifies that language policy can be a complex multi-layered process rather than a linear, discrete, or top-down phenomenon. Teachers' agency is interpreted as 'decolonial performativity'.

This article engages in theoretical reflection on how to transcend the imposition of Eurocentric theories onto Southern and Eastern examples. Specifically, I reflect on the examination of educational issues faced by marginalized migrant communities within Chinese contexts and explore the application of an "Asia as Method" conceptual framework to reimagine education opportunities for migrant children and community mobilization as it pertains to a politics of recognition and redistribution. The politics of location and identity shaped by Chinese society's historical and contemporary power structures highlight both the needs and potential of theoretical conceptualizations from within. The goal is not simply to replace the West/North with the East/South nor is it to generate a wholly new theoretical concept to be applicable to all contexts; instead, the task undertaken in this work is to foster historically grounded relational explanations in order for communities in previously-decentered contexts to become one another's multifaceted reference points.

This article demonstrates how the use of affect in literature education invokes trajectories of nationalism and/or solidarity using the case of postcolonial Cyprus as example. For this, we analyse secondary school literature curricula and textbooks in both Greek-Cypriot and Turkish-Cypriot educational systems. We do so by making use of affect theory -- mainly 'affective nationalism' and 'affective solidarity' -- met with Henri Lefebvre's 'rhythms' and 'truth of space,' and Raymond Williams' dominant, emergence, residual positions. Our focus questions are: What social, cultural, political meanings about the ethnic self and 'Other' are produced by literature curricula and textbooks? How can affect be used to regulate students and meanings in literature education, and what kind of 'alternative' affective meanings emerge? Our analysis shows that literature can be used in educational settings to evoke simultaneously conflicting affective ideologies and feelings. Theoretical and policy implications are discussed for literature education in postcolonial settings.

This article examines and critiques gap-based education policies that are based on statistical and reductive conceptualisations of success for First Nations students in Australia. The policy desire to achieve social justice underpinned by parity of outcomes across a range of life indicators (including standardised English literacy) between First Nations Australians and non-Indigenous Australians is embedded in programmatic approaches to pedagogy such as Accelerated Literacy (AL). We examine the experiences of Bruce, a teacher teaching English in the middle years of school in a school that mandated AL as a whole-of-school approach to English and literacy instruction. We show how intersecting notions of social justice can collide in the English classroom and how teachers in these contexts are in danger of re-colonising through English teaching practices that neither produce statistical improvement nor advance culturally responsive teaching based on giving primacy to Indigenous-authored texts in subject English.

Post-colonial Hong Kong is an officially trilingual city with significant numbers of residents speaking English, Cantonese, Mandarin, or some combination of all three. Competency in these languages is promoted through educational policies and practices at all levels of schooling. Using concepts from the Deweyan framework of democracy and education, this article explores relational practices among bilingual co-teachers at a private, international early years programme in Hong Kong that emphasizes democratic philosophies of learning in their efforts to promote trilingualism. Findings point to co-teachers' interest in developing collaborative relationships, and prompting interest in additional language use through promotion of children's interests, along with tensions they experience as they grapple with instruction in multiple languages. Findings point to a need for more nuanced understandings of co-teaching dynamics in post-colonial multilingual learning contexts.

Whilst in the past three decades Taiwan has developed a powerful policy and legal framework to protect and support Indigenous rights and development, culminating in the establishment of the Historical Justice and Transitional Justice Committee, Indigenous peoples are still the most disadvantaged, marginalised, and vulnerable group in the country. This article draws on 24 in-depth semi-structured and unstructured interviews with Indigenous educators, leaders, and academics. Drawing on postcolonial and de-colonial lenses the analysis demonstrates how the legacies of colonialism prevent efforts to address and redress the inequities and injustices Indigenous peoples face. I argue that for transitional and historical justice processes to be successful in supporting Indigenous justice, decolonisation of education needs to become a central purpose.

This conceptual article is to problematize Western-centered comparative curriculum studies in South Korea, drawing on research related to postcolonial criticisms of comparative education and curriculum studies, and to suggest a decolonial research imagination for comparative curriculum research in South Korea and East Asia broadly, based on Kuan-Hsing Chen's idea of Asia as method. To this end, I elaborate on Chen's concepts of inter-referencing and critical syncretism for decolonizing the compliant research imagination. Additionally, I argue for the shift of the point of reference towards Asia, the extension of curriculum manifestation as a unit of comparison with curriculum conceptualized as a space for constructing cultural imaginary and subjectivity, and curriculum researchers' onto-epistemological considerations as a comparativist. I conclude the paper with a caution not to dismiss Western contributions to curriculum research in Asia and the possibilities of the existence of resistance to Western-dominant knowledge structure in South Korean curriculum scholarship in the forms of translation and/or hybridity. This study can contribute to decolonizing the intersection of comparative education and curriculum studies that has been Western-centered in South Korea and suggesting a transgressive onto-epistemological orientation for comparative curriculum studies in the contexts of South Korea in particular and East Asia in general.

We explore the literature on internationalization in higher education and distinguish between the mainstream and radical approaches to critical scholarship. We argue that the mainstream approach continues to steer internationalization towards socially progressive and equitable aims, while growing concerns have surfaced especially with regard to its commercialization. We focus on the postcolonial approach and suggest that it has inherent limitations stemming from its roots in a 'modern global/colonial imaginary' based on an outdated bipolar or unipolar, rather than multipolar, view of geopolitics. In the analysis of higher education, this perspective fails to recognize contemporary forms of colonialism and, in contrast to other strands of critical scholarship, neglects the shifting nature of geopolitics and the various forms and locations of colonialism. Consequently, we argue that the postcolonial approach becomes myopic, as it tends to be West-centric, selectively critical and denies local agency. Moreover, it falls short in explaining the motives behind internationalization in diverse contexts. Therefore, we argue for a plurality of critical approaches, widely applied, to gain a comprehensive understanding of internationalization on a global scale.

This study explores the current status and practices of master's programmes at Sino-foreign cooperative universities (SFCUs) in China. A document analysis of university publications is conducted on 133 master's programmes at nine SFCUs. The findings show the diversified development of disciplines and heterogeneity across nine universities. By examining how these programmes entangle with neoliberal ideas, marketisation and western orientation are found to be mobilised and reinforced in the internationalisation process. From the postcolonial perspective, this study identifies the practices of mimicry and resistance in operating master's programmes under transnational partnerships. The findings have implications in terms of educational equalities, the implementation of master's programmes in transnational higher education and the balance between home and host institutions in practice.

Land acknowledgments are one step that educators and institutions can take to begin realigning their relationship with Indigenous peoples. However, many fear doing more harm than good when taking the first step of doing a land acknowledgment. In this paper an instructor who overcame such hesitation and an Indigenous faculty member share a six item framework for land acknowledgments developed in collaboration with Indigenous students, colleagues, and community members that greatly increases the likelihood of doing good rather than harm when delivering a land acknowledgement. This article's unique contribution is its specific framework and step-by-step instructions for creating an appropriate and meaningful land acknowledgement, using an example crafted for the authors' institution to illustrate the process. It also suggests resources for learning about land acknowledgment that will be useful to people living on Indigenous lands around the world.

Drawing on ubuntu philosophy and notions of otherness, this paper and refers to, but is not limited to, the South African experience. In a relatively humanising turn, "Ubuntu" draws our attention to wider forms of interdependence with all that surrounds us: the dead, the living and the yet unborn, the physical and social environment, what is closest to us and furthest from us, the visible and the invisible. In this world of neoliberal globalisation, "ubuntu" emerges as an ecopolitical alternative. It is a form of knowledge that makes us more humane. To explore the educational legacies of Post-Colonial Africa, the following questions were asked: in the field of peace education, do we have more to learn from the culture of the ruler or of the ruled? However, "ubuntu" philosophy potentially represents an invaluable contribution to the education of anew humanity capable of implementing perpetual peace.

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.

In post-invasion Australia, English has been a key instrument of colonisation. English education was tasked with producing subjects both loyal to the Australian nation and the British Empire with little recognition given to people from other languages and cultures, least of all First Peoples. Despite Australia now being considered a successful multicultural nation, it remains haunted by the 'white possessive' of the Frontier. In this essay we interrogate the tensions between language education policy, curriculum, and practice arising from Australia's incapacity to come to terms with its colonial wounds: an incapacity starkly revealed by the failure of the 2023 'Voice' to parliament referendum.

Through an analysis of Allahabad University's functioning, this article argues that independent India's ideas of federalism reimagined university education. New visions of the educated person - linked to ideas about the ideal citizen - changed the kinds of disciplines and universities being funded. With support from industrial elites to buttress the new nation-state's development plans, the state prioritised technical education over arts and humanities to serve a unified economic policy. This change manifested through increased scrutiny over university functioning and crackdowns on student protests. The Indian postcolonial state's "centralised" federalism to manage the national economy and promote national integration impacted university funding. Ultimately, decisions about university funding were tied to the state's vision of the ideal apolitical citizen student, who would contribute to national development. This article highlights the complicated relationship between capital, the postcolonial nation-state, and university autonomy.

What does it mean to teach, live, and imagine one's futures amidst a global pandemic? How to respond to the reality of unequal and overlapping crises, COVID-19 being one of them? Can alternative understandings of time help us create a more just post-pandemic university? Drawing on environmental humanities, disaster and critical time studies, in conversation with qualitative data, this article theorizes a 'pedagogy of scale': a practical and conceptual centering on multiple temporalities and diverse interpretative frames. The analysis argues for the need to attend to overlapping, non-linear, and changeable scales of time, reference, and meaning that students draw on in order to make sense of crises: every crisis, even as unprecedented as COVID-19, is embedded in environmental processes, long-term vulnerabilities and injustices. These overlooked and overlapping scales interweave personal, planetary, and theological notions of time--from ecological deep time to the divine time--meaning, and self. In its focus on asynchronicity, overlap and multiplicity, the analysis extends current theorizations of temporality and crisis in higher education, challenges paradigms of mastery, advocates for epistemic plurality, and embraces decolonial notions of human subjectivity, providing a much-needed critical model for the post-pandemic university.

This article contributes to the study of radio pedagogy in Africa by exploring the Cameroonian case. It shows how Cameroon, after it gained independence in 1960 but faced a shortage of primary school teachers, set up a continuous training scheme based on distance learning via radio broadcasts. Drawing on archival sources of Yaoundé, documentaries and field interviews, and taking a historical approach and a deductive logic, the article analyzes the implementation of this training initiative. It highlights the didactic devices, the teaching methods and the distance learning programs. The analysis shows that many teachers benefited from a professional qualification. The distance learning contributed to their skills development and career advancement. However, the article also reveals that the economic crisis of the 1980s put an end to this continuous training of teachers. It concludes with shedding light on the current challenges of technology use in Cameroon's education.

This paper explores the epistemological affordances of "Islamic ethics" as alternative knowledge within intercultural education. Despite the calls for epistemological plurality in intercultural education that centre epistemologies of the South, educators may find it hard to reaffirm their situated knowledges and practices because they may have been overwhelmed by the wide endorsements of the mainstream literature. Drawing on in-depth interviews with 25 EFL teachers, this study aims to (a) unpack educators' perspectives around the adoption of alternative knowledges anchored in local epistemologies and sensibilities, (b) foreground educators' epistemic positioning around alternative knowledges and how they are perceived as sites for cognitive and pedagogical renewal to account for local particularities and conditions and (c) examine inter-epistemic tensions within educators' reasoning in terms of how they navigate (in)congruencies between the mainstream and Islamic philosophy at the conceptual, pedagogical and practical levels. Findings reveal that educators acknowledge the legitimacy of "Islamic ethics" and their epistemological/pedagogical significance in intercultural education. However, some factors may problematize educators' attempts at making use of "Islamic ethics" including the additional burden of reflecting alternative knowledges while attending to contextual factors (class size, the course's orientation, exams, time constraints, etc.) and the lack of sufficient training in intercultural education.

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 examines the factors affecting the inclusion of migrant students and how they exercise agency in response to the challenges that impede their inclusion within the Ghanaian education system. We draw on agency and inclusion theories in the analysis of interviews and observation data from 68 migrant students across 30 schools. The findings show the negative impact of language, exploitation, labeling, and teasing on migrant students in the absence of inclusive structures. This article brings to the fore the lack of inclusion for migrant students at the basic school level in Ghana and its negative ramifications on the academic achievement of not just migrant students but all students. The study highlights how migrant students demonstrate relational agency in their preference for friendships with people from similar backgrounds in overcoming challenges in school. Our findings contribute to studies on migration and education by addressing some of the challenges and possibilities of comparative and international education in "postcolonial" Africa.

This case study of the Russian Empire, based on the analysis of more than 100 primary sources in the form of textbooks on domestic history (uchebniki otechestvennoi istorii) and archival documentation, is intended to help understand the evolution of the formation of domestic history as a school subject as an integral part of the imperialist state's historical policy. The essence of the work was an attempt to periodise the development of the educational narrative as one of the components influencing the mentality of the Russian population - or rather, certain segments of it - and the extent of this phenomenon from the point of view of postcolonial studies. Special attention was also paid in the text to considerations based on discourse analysis of how the history of rulers-tsars gradually became the history of the people-Russians.

This article analyses performance-based research evaluation for the higher education sector in a postcolonial context through a Foucauldian lens. Using Hong Kong as an example, this paper examines the formulation of and receptions towards the Research Assessment Exercise (RAE). It is argued that Hong Kong academics, especially those working in the humanities and social sciences, associate the key concepts of 'world-leading' and 'internationally excellent' research in the RAE framework with Western knowledge that undermines local and regional research. They respond to RAE in four main ways: pragmatic compliance; refusal to conform to the demands of RAE; adoption of a dualistic strategy by publishing internationally and locally; and re-imagining of research assessment coupled with the promotion of indigenous knowledge. Two significant implications are highlighted in this article. First, the preservation of a research evaluation mechanism inherited from a colonial government perpetuates and entrenches external control and dominance in the former colony. Secondly, there is a need to re-construct the research appraisal apparatus as well as advance indigenous and hybrid knowledge in a postcolonial educational landscape.