Comadres among Us: The Power of Artists as Informal Mentors for Women of Color in Academe

In this article, we, colegas/colleagues of color, explore the ways in which the literary and artistic contributions of Gloria Anzaldúa, Octavia Butler, and Frida Kahlo have inspired, nurtured, and profoundly influenced our personal and professional lives as academics. We underscore the importance of mentoring for women of color in academe and educational leadership, particularly the psychosocial functions associated with informal mentoring. Further, we discuss how the lives and contributions of our “mentors” impacted our scholarly journeys, framed by third-wave and decolonial woman-of-color-feminism. In this article, we offer an alternative consideration for women of color in search of suitable mentors, concludes by sharing the lessons we learned from the artists. Thinking about mentoring from the position of alterity adds to the general mentoring discourse and serves to inspire women to consider alternatives when seeking mentorship to reach academic and professional goals.     

Decolonial pedagogy and the ethics of the global

An ethical and democratic globality, and the kind of education that would contribute to it, are only possible in the context of a recognition of the relations of power that have shaped history, and in particular the political, cultural, economic, and epistemological processes of domination that have characterized colonialism and Eurocentrism. Imagining an ethics of the global in this context means articulating a decolonial perspective. Starting from recent work in philosophy and cultural studies, this paper describes key principles of such an orientation to globality, and develops a reconceptualization of education in the context of this framework. The article proposes in particular a curriculum against domination, oriented against the epistemic and cultural violence of Eurocentrism that underlies the politics of content and knowledge in education, and a pedagogy of lovingness, committed to building global solidarity based on non-dominative principles of coexistence and kindredness.     

Open‐Mindedness in a “Post‐Truth” Era

In discussing open‐mindedness, virtue epistemologists emphasize revising one's cognitive standpoint by taking seriously the views of others, where this process is seen to be a reliable way of identifying one's biases and forming true beliefs. Yet in defending open‐mindedness, virtue epistemologists tend to give little attention to two areas of scholarship. First, they tend to overlook the psychoanalytic challenges of evasion and disavowal that so often operate in the enactment of and attempts at open‐mindedness. Second, they undervalue scholarship that notes the longer arc of a relation between post‐truth conditions and settler colonial structures. In other words, there appears to be an evasion of those views that associate the United States with dispossession, settler colonialism, and projects of decolonization according to postcontinental philosophies. This essay by Troy Richardson clarifies some of the critical vocabulary needed to bridge virtue epistemology committed to open‐mindedness and scholarship that has shifted the terms of analysis toward active projects for decolonization based on postcontinental philosophies.     

Monument Wars: Washington,DC, the National Mall,and the Transformation of the Memorial Landscape

SELF‐CONSUMING ARTIFACTS: THE EXPERIENCE OF SEVENTEENTH‐CENTURY LITERATURE. Berkeley: University of California Press, 1972. pp. 432+xiv. $12.50.     

‘You look like a machito!’: a decolonial analysis of the social in/exclusion of female participants in a Colombian sport for development and peace organization

Abstract

This article critically explores the relationship between the gendered nature of sport in Colombia and girls and young women’s social in/exclusion in football (soccer) through the lived experiences of female participants involved in a local Sport for Development and Peace (SDP) organization. Building on 6 months of ethnographic fieldwork and Lave and Wenger’s theory of Community of Practice (CoP), I explore the complex and connected gendered social elements that constrain girls and young women’s participation. Analyzing these processes and mechanisms through a decolonial lens, I reveal the existence of colonial residues that perpetuate and reinforce females positioning as peripheral actors in sport. The findings demonstrate how female participants are required to negotiate spaces with contradictory gendered meanings and confirm that social transformation within masculine structures is difficult to achieve. This research encourages SDP researchers to further engage with decolonial theory.     

Political clarity and the limitations of humanistic violence in the U.S. K-12 classroom

I examine the development of my political clarity and its relation to the exercise of humanistic violence as a K-12 teacher in the United States. Reflecting upon my experiences as a classroom and community educator, I conclude that the mission of forging a new humanity is currently not possible from within the U.S. classroom. Presenting a series of testimonios with reflections regarding political clarity and humanistic violence, I make the case that K-12 institutions constrain our ability to truly explore and commit to more humanizing ways of knowing and being. I recommend that we be wary of the multicultural trap: utilizing the ways of knowing and being of diverse peoples in order to better teach them how to know and be Western.     

Epistemic witnessing: theoretical responsibilities,decolonial attitude and lenticular futures

Pillow explores complexities of witnessing in research linking theoretical oppression to inadequate, arrogant witnessing. Weaving narrative and reflection, Pillow considers what is engrained in theoretical oppression and reviews trauma studies engagement with witnessing as a case example. Thinking with feminist, queer and decolonial scholars, Pillow argues for epistemic witnessing based on ethical onto-epistemological responsibility driven by decolonial attitude and reparative reading. The essay is written in five phrasings, which may be read consecutively or randomly, and concludes with ideas for epistemic witnessing as reparative lenticular archives for past–present–futures.     

The centre cannot hold: decolonising the RE curriculum in the Republic of Ireland

ABSTRACT

In Ireland primary RE is a fractured, contested, complex and changing territory devoid of a common language and characterised by a proliferation of syllabi and curricula generated for increasingly diverse school types. For centuries the dynamic decolonising process has led to a questioning of former orthodoxies and an attempted de-linking of the place and potency of the RE curriculum as well as a fundamental change in perception of the nature, identity and purpose of RE. Placing particular emphasis on the work of a variety of decolonial and postcolonial critical theorists, the authors engage in a theoretical interpretation of 5 keys waves of curricular decolonisation in Ireland. from the 16^th to 21^st centuries and argue that a historical contextualisation is vital in attempting to understand its nature. Currently RE’s perceived hegemonic status is challenged and its very existence within the curriculum is in jeopardy, as it faces a form of ‘cultural oblivion’. The repackaging of religion under the more acceptable form of human rights and world religions with a confusion and conflation of values, ethics and RE and a hybridity of curricular styles and content is symptomatic of the latest wave of this decolonising process.     

Towards the decolonisation of religion education in a pre-service education classroom

ABSTRACT

In this article, I reflect on my attempts to decolonise religious education at a historically white university in a post-apartheid South Africa. This pre-service education project conducted in 2017 happened against the backdrop of two events, namely, a renewed curriculum policy, Curriculum Assessment Policy Statement (CAPS) and the #RhodesMustFall (RMF) and #FeesMustFall (FMF) protests. These events encouraged me to reflect on my academic role as a teacher-educator preparing pre-service teachers to teach religion in schools. This led to me asking many questions such as, what is the effect of my teaching religious education?, How do teacher-educators prepare religious education pre-service teachers for a multicultural and multireligious society?, How does my teaching align itself with the decolonisation of education? and How do I redress the colonial past in my religious education classroom? The data which included reflective reports, student experiences and self-reflexivity acknowledged the findings that religion education served as a unifying factor in building social cohesion. The significance of this paper lies in the argument that decolonisation becomes an imperative if one is striving for social justice and intends to commit oneself to a more equitable society where crossing borders must be a seamless act.