Beyond Boundedness: Imagining the Post-colonial Dislocation

Colombia, as other Latin American countries, has not been indifferent to the power of English as the language of business, international communication and academia. Since the end of the 20th century, there has been a great push in the country to promote the teaching of English: language policies have been formulated, ideal levels of proficiency have been established (based on a framework initially designed for European countries), and a national English curriculum for all grade levels has been distributed among schools. The status English has gained competes with that of other foreign languages and more evidently with heritage languages. The field of L2 education in Colombia is experiencing a tension between neoliberal interests of L2 education to support social mobility and the nation’s economic growth and political power (with a focus on linguistic and communicative competence), and alternative academic agendas grounded on the analysis of the influence of social, cultural, and economic factors on L2 teaching and learning, and on learners’ identities. In this article, I use the example of an analysis of L2 education, from a critical pedagogy standpoint, using a Latin American university as a context to depict such a contrast. This University is a place where there is confluence of diverse languages that have different social statuses: English as lingua franca, European and Asian foreign languages, and heritage languages. I argue that critical pedagogy, partly inspired in the work from intellectuals from the Hemispheric South, serves as a framework to guide analyses of power in the relationship between these languages and L1, and the effect of such relations of power on learners’ identities. Also, I contend that by using critical pedagogy in this context, it becomes transformed, nurtured, as it overlaps and dialogues with other knowledges developed in the Hemispheric South.

Reviewed by: Handbook of Postcolonial Archaeology eds. by Jane Lydon and Uzma Z. Rizvi, and: Decolonizing Indigenous Histories: Exploring Prehistoric/Colonial Transitions in Archaeology eds. by Maxine Oland, Siobhan M. Hart, and Liam Frink Margaret M. Bruchac PhD (bio) Handbook of Postcolonial Archaeology. Jane Lydon and Uzma Z. Rizvi , eds. Walnut Creek, CA: Left Coast Press, 2010. 503 pp. Decolonizing Indigenous Histories: Exploring Prehistoric/Colonial Transitions in Archaeology. Maxine Oland, Siobhan M. Hart, and Liam Frink , eds. Tucson, AZ: University of Arizona Press, 2012. 300 pp. During the emergence of archaeology as a scientific discipline, research on Indigenous peoples and sites typically followed a colonial model focused on discovery and recovery. Sites, artifacts, and human remains were located, removed, contextualized, and displayed by explorers and outsiders; these processes often took place without the participation or consent of traditional leaders and knowledge-bearers from the population under study. These archaeological excavations enabled colonial states and scientific authorities to dominate and appropriate the intellectual and cultural property of colonial subjects. Practitioners of scientific colonialism routinely marginalized Indigenous perspectives and distorted representations of ancestral peoples, objects, and territories. They also introduced temporal, social, and typological divisions between present and past, and between theoretically "primitive" and "civilized," "historic" and "prehistoric" eras. Postcolonial approaches to archaeology, as theory and practice, constitute more than just forms of resistance to earlier colonial models of archaeology. Postcolonial methods are, ideally, investigative, restorative, and collaborative. Practitioners examine the impacts of colonial processes, while soliciting data and insights that can expand our understanding of the archaeological record. Proponents of decolonization also seek to [End Page 184] restore local and Indigenous perspectives and to shift the social relations around archaeology by increasing engagement with contemporary descendant communities. Two new publications examine both the history of colonial archaeologies and trends in postcolonial archaeologies; each is likely to prove influential in shaping the future of collaborative archaeologies. Handbook of Postcolonial Archaeology: Reframing Colonialism Jane Lydon and Uzma Z. Rizvi, editors of the Handbook of Postcolonial Archaeology, offer a collection of narratives that recount place-specific histories of colonizing archaeologies and decolonizing projects. This volume is organized into five parts, framed by introductions and commentaries. Themes are critiques of colonialism; archaeological narratives of colonialism; issues of restitution, repatriation, and ethics; postcolonial identities; and strategies for implementing postcolonialism. Forty-five contributors from six continents represent various scientific, Indigenous, and ethnic perspectives. Each author examines colonial power relations, articulates attempts to decolonize, and proposes future projects, while weaving together regionally specific negotiations of power, identity, and history. The authors seek to disentangle archaeological theory, practice, and ethics from the limitations of colonialist thought and to recover more culturally accurate representations of local Indigenous peoples and ethnic histories. Part I, "The Archaeological Critique of Colonization: Global Trajectories," is particularly valuable for its thoughtful discussions of the histories of archaeological practice in the Middle East, Near East, South Asia, and East Asia. Alfredo Gonzalez-Ruibal (chapter 2) examines Western searches for the origins of classical civilizations in the Middle East, linking this work to the invention of the "primitive," the consolidation of nation-state identities, and the persistence of Western intellectual dominance (45). Benjamin W. Porter (chapter 3) critiques archaeological (re) constructions of history in Palestine and Israel that bolster national narratives to legitimate contemporary social injustices. Identifying the term "Near East" as a "discursive myth," he suggests recovering local Indigenous terms (e.g., the Arabic mashriq) that are more historically grounded (52). Museological models are examined in the chapter by Sonya Atalay (chapter 4). She uses Anishinabe petroglyphs and prophecy representing [End Page 185] spiral reckonings of time to acknowledge colonial ruptures while also laying foundations for postcolonial futures. Dilip K. Chakrabarti (chapter 5) argues that in South Asia, archaeologists marginalized India's Indigenous history by focusing on successive migrations rather than local communities. He also complains of the continuing intellectual marginalization of Third World scholars by First World scientists. Koji Mizoguchi (chapter 6) describes trends in East Asia (e.g., antiquarianism, Marxism, and myths of imperial genealogy) that reshaped identities and inspired new national traditions (83), and Hyung Il Pai (chapter 7) discusses how Japan mapped and manipulated Korea's ancient remains (koseki), relics (ibutsu), and...

Background/Context Over the past 5 years, there has been a growing body of scholarship that examines the intersections of hip-hop culture and classroom pedagogy. Although recent scholarship has persuasively demonstrated the classroom potential of hip-hop texts for promoting student engagement, scaffolding sanctioned forms of knowledge, and nurturing critical consciousness and activism, little work has been done to unpack the complex relations of power that emerge in such classrooms. In particular, we know very little about the ways in which students and teachers are (re)positioned within classrooms that engage in hip-hop-centered pedagogy. This article contributes to the current literature in hip-hop based education, culturally relevant pedagogy, and critical pedagogy by examining the some of the issues and tensions that emerge when teachers engage in hip-hop-centered classroom pedagogy. Purpose/Objective/Research Question/Focus of Study This study details how the articulation of personal narratives within Hip-Hop Lit, a hip-hop-centered high school English literature course, produced a practice of “wounded healing,” in which people bearing the scars of suffering shared their stories in ways that provided a form of release and relief for themselves and others. This article highlights the complex relationships that students forged with the course's hip-hop texts, many of which resonated with their own lived experiences. I then illustrate how these relationships enabled the classroom discussions and interactions from which the practices of wounded healing emerged. Finally, I highlight some of the dilemmas and tensions that emerged as my coteacher and I attempted to privilege the stories and experiences of our students and ourselves within the classroom. Setting Data for this study were collected at “Howard High School,” a small comprehensive urban high school in the northeastern United States. Research Design Data for this 1-year ethnography were collected using field notes, formal and informal interviews, document analysis, and video data. Conclusions/Recommendations This article shows how Hip-Hop Lit operated as a space in which members offered and responded to various types of individual and group narratives through the practice of “wounded healing.” Through this practice, students were able to recognize the commonality of their experiences, challenge various ideologies, and produce new knowledge. In doing this, the members of the class forged a cohesive community replete with multiple roles and relations of power. This article points to the need for critically interrogating the ostensible virtues of hip-hop-based education, as well as critical and culturally relevant pedagogies more broadly. This article also underscores the need for more ethnographic research that unpacks the complexities, contours, and contradictions of curricula, and pedagogy that responds to the lived experiences of students.

The present paper aims to outline how critical pedagogy, relying on the principles of the Pedagogy of the Oppressed by Paulo Freire, can help existing educational paradigms overcome social inequalities. Critical pedagogy confronting hierarchical power relations and the goals of fostering students’ critical awareness about oppression and justice. It does this through dialogic learning, problem-posing education, and conscientization.  The paper evaluates the relationship of education with socio-economic status, race, gender, and disability either as a means for social mobility or additional enforcement of negative social status for disadvantaged students. Critical pedagogy provides an answer by integrating the concept of social justice into the curriculum, while at the same time, constructing cultural meaning. However, critical pedagogy in action has a set of practices that encounter institutional realities that demand strategies to address. In the end of the paper, the author emphasizes the need to support critical pedagogical practices in policy as well as training for future teachers. This enables students and instructors with the capabilities to tackle social injustice. It also examines how the critical theory of pedagogy grows in response to the current challenges introduced by the use of digital technology and the Sustainable Development Goals and how it remains relevant in driving fair societies.

In this roundtable forum, decolonial dyke-queer theorist Paola Bacchetta begins with a discussion of the span of decolonial queer theorization as it gained momentum in several fields of critical inquiry. Connecting it to contemporary mobilizations – anti-imperial, decolonial, anti-racism, feminist, queer – appears in this scenario as one of its key constituent features. Understanding, critiquing and transforming relations of power emerges as a necessary dimension of decolonizing queer/sexualities. For Bacchetta, decolonial queer/sexualities emanates from and brings into focus disparate geopolitical sites, analytics, expressions and activisms. Bacchetta proposes the concept-term “situated planetarities” to think about how power operates, and about subjects, in any specific context in relation to the planet. She elaborates the notions “co-formations” and “co-productions” to consider different kinds of relations of power (coloniality, racism, capitalism, class, misogynarchies, including sexism, queerphobia, transphobia) that are co-constitutive of each other and that structure all of life. She provides transnational examples. It is, in this regard, a compelling observation for both academic scholarship of activism and grassroots political mobilization.

Reggae music emerged in the 1960s, an era of intense anti-colonial and anti-imperialist sentiments and struggles. Having originated in Jamaica, a jurisdiction where Africans had been enslaved, the genre has a tradition of social criticisms, especially the depravity that asymmetrical power relations extend to Africans globally. Through its Rastafari influences, reggae offers an avenue for redemptive philosophies and complex frameworks to waken consciousness and to offer identity, pride and dignity. To decolonise knowledge and conscientise the marginalised on the issues that enslave them, this article analyses four reggae songs by three artists to show how the content of some reggae songs can serve as critical literature for critical pedagogy (CP) in the African academe. CP creates the atmosphere for learners to identify the machinations of dominant forces in education and how to nurture agency for liberation. It promotes an association between education and society, arguing against the annexation of higher education by private capital. The ethos of reggae music, Rastafari and CP converge on the interactions between knowledge, authority and power.

The practice of giving and receiving feedback is an essential element of a wholesome educational experience. As learners are engaged in the vulnerable role of waiting for and receiving feedback, there is a significant and potentially problematic power relationship at play in the feedback dyad. This chapter proposes that the practice of giving feedback offers a great scope for innovation, and that critical pedagogy offers a theoretical lens through which such innovation may be understood. This chapter explores and defines innovation through the lens of critical pedagogy, which calls for the intentional questioning of existing power structures in education. A scan of the literature presents the importance of feedback in the learning process, and supports a move towards a dialogic, student-centered process. The writers share two case studies in appreciative feedback and provide a proposed model for innovation in the delivery of feedback. When viewed as a compassionate, supportive act, feedback is well positioned to benefit learners as viewed through the lens of critical pedagogy.

Current developments in information systems (IS) evaluation emphasise stakeholder participation in order to ensure adequate and beneficial IS investments. It is now common to consider evaluation as a subjective process of interpretation(s), in which people’s appreciations are taken into account to guide evaluations. However, the context of power relations in which evaluation takes place, as well as their ethical implications, has not been given full attention. In this article, ideas of critical systems thinking and Michel Foucault’s work on power and ethics are used to define a critical systems view of power to support IS evaluation. The article proposes a system of inquiry into power with two main areas: 1) Deployment of evaluation via power relations and 2) Dealing with ethics. The first element addresses how evaluation becomes possible. The second one goes in-depth into how evaluation can proceed as being informed by ethical reflection. The article suggests that inquiry into these relationships should contribute to extend current views on power in IS evaluation practice, and to reflect on the ethics of those involved in the process.

ABSTRACTThis paper explores the gendered experiences of accompanying women partners in the context of conference travel. While the phenomenon of partners at conferences is not new, their voices remain largely unheard. To explore partners’ subjective experiences of conference travel, this study adopts Interpretative Phenomenological Analysis (IPA), drawing from in-depth interviews with 12 accompanying partners. Our findings reveal that accompanying partners generally enjoyed their involvement in, but at the same time felt ‘on the margins’ of, the conference experience. More specifically, we explore these findings in the specific context of gender and power relations, noting themes such as a sense of liberation, relational intimacy, and feelings of social inclusion and exclusion. There is currently very little literature on the role of accompanying partners in conference attendance, and virtually none viewed from a gendered lens, thus our primary aim is to further critical thought on this nexus.

Chapter 10 reconstructs Forst’s emerging justification paradigm and his account of the basic right to justification. Starting from this foundational moral right, Forst develops a critical theory of society conceived as multiple contexts of justice and relations of justification and noumenal power, which is developed from the beginning with a view to the global context of application. The chapter argues that the Kantian constructivism at the heart of Forst’s justification paradigm enables a critical theory of world society to escape the two dead-ends posed by Habermas’s and Honneth’s respective paradigms. Eschewing both the formality of Habermas’s proceduralism and the strictures of Honneth’s Hegelian method of normative reconstruction and critique, a Kantian-constructivist approach is able to embrace both a reconstructive approach to existing institutions of social freedom and an imaginative political construction of the transnational or even global institutions necessary for submitting global capitalism to democratic control and averting a planetary disaster.

Contents: Preface. Part I: Critical From the Start: Examining Relations of Power in Textual Practices. A.H. Dyson, Relational Sense and Textual Sense in a U.S. Urban Classroom: The Contested Case of Emily, Girl Friend of a Ninja. U. Sahni, Children Appropriating Literacy: Empowerment Pedagogy From Young Children's Perspective. J. O'Brien, Children Reading Critically: A Local History. V. Vasquez, Constructing a Critical Curriculum With Young Children. Part II: Exploring Critical Literacies in Primary Schooling: Unresolved Questions. Y.M. Cheah, From Prescription to Participation: Moving From Functional to Critical Literacy in Singapore. A.M.Y. Lin, Resistance and Creativity in English Reading Lessons in Hong Kong. B. Bigelow, On the Road to Cultural Bias: A Critique of The Oregon Trail CD-ROM. B. Mellor, A. Patterson, Teaching Readings? Part III: Critical Literacies and Questions of Identity. H. Janks, Identity and Conflict in the Critical Literacy Classroom. P. Stein, Classrooms as Sites of Textual, Cultural, and Linguistic Reappropriation. W. Martino, Dickheads, Wuses, and Faggots: Addressing Issues of Masculinity and Homophobia in the Critical Literacy Classroom. L. Cruddas, P. Watson, Ta(l)king Back: Dialogizing Authorship. Part IV: Tertiary Education as a Site for Critical Literacies. C. Wallace, Critical Literacy in the Second Language Classroom: Power and Control. J.W. Bell, Building Bridges/Making Meanings: Texts of Popular Culture and Critical Pedagogy in Theory and Practice. J. Clarence-Fincham, Responding to Academic Discourse: Developing Critical Literacy at a South African University. N. Wooldridge, Tensions and Ambiguities in Critical Literacy. B. Comber, Critical Literacies and Local Action: Teacher Knowledge and a 'New' Research Agenda.

In the 21st century, the ancient concept of cosmopolitanism-a vision of humanity as a single community with shared responsibilities and diverse identities-has recaptured the imagination of scholars in the social sciences and the humanities. The cultural and socio-political significance of cosmopolitanism has been the subject of both theoretical and empirical research (cf. Beck & Sznaider, 2006; Inglis, 2014) across a constellation of disciplines (cf. Delanty, 2012, for a brief overview). Yet its educational significancehighlighted by Nussbaum in her influential essay Cosmopolitanism and Patriotism (1996)—has come into focus only in recent years. ‘Cosmopolitanism’ has become an almost obligatory reference in educational discourse, particularly in the higher education context, which is engaged increasingly in internationalisation processes (Richardson, 2015; Trahar, Green, de Wit & Whitsed, 2015). However, the concept is deployed in myriad ways (cf. Skrbis & Woodward, 2013) and is tied to sometimes conflicting philosophical positions (cf. Hansen, 2010a; Hansen, 2010b; Pieri, 2014; Vertovec & Cohen, 2002), making it difficult for teachers to understand how the concept may be applied effectively to classroom practice. This methodological gap is also evident in the field of language pedagogy, which historically has tended to engage more implicitly than explicitly with philosophical and sociological theories and research. Now it stands to benefit from deliberate engagement with these, to overcome the association of language learning with essentialist notions of national cultures that has prevailed since the mid-19th century (Starkey, 2010).

The purpose of this conceptual article is to bring critical theoretical frameworks and discourses used in educational research on leadership, pedagogy, and policy into conversation with literature on hauntology. Furthermore, this work aims to pursue avenues for theorizing and developing notions of hauntological pedagogies by evoking the language and imagery of ghosts to confront the political, social, and spiritual problems in U.S. schooling contexts that stem from whiteness. This article is grounded in the critical discourses of antiracism, BlackCrit, critical pedagogy, critical race theory, critical whiteness studies, decolonial studies, and TribalCrit. By juxtaposing historical and contemporary case studies in U.S. schooling, this study demonstrates that whiteness, apart from constituting a socially constructed set of power relations, takes on religious or spiritual qualities. Critical educational researchers and practitioners will benefit from engaging with this work as it can help them conceive of and strive for more epistemologically, racially, and spiritually just schooling environments.

This study investigated the representation of social position and hegemonic practices in The Hunger Games (2012) movie. The analysis focused on how the Capitol was portrayed as the ruling class and District 12 as the subaltern class, as well as how resistance emerged through counter-hegemonic actions. The study applied Antonio Gramsci’s concept of hegemony as the analytical framework and used a qualitative descriptive method to examine the characters’ dialogues. A total of 55 data points were identified, consisting of 13 related to social position, 38 representing different practices of hegemony, and 4 reflecting counter-hegemonic resistance. The findings revealed that the Capitol sustained dominance not only through political and economic control but also through cultural, ideological, and symbolic practices. At the same time, the acts of resistance performed by Katniss Everdeen demonstrated the possibility of class awareness and a challenge to hegemonic power. Beyond its theoretical contribution, this study also offered practical implications for English language teaching. Film dialogues from The Hunger Games could be used as authentic classroom materials to develop students’ critical literacy, encourage awareness of power relations in discourse, and promote reflective engagement with media texts. This highlighted the relevance of discourse analysis and critical pedagogy in fostering socio-political awareness among EFL learners.

Just as refugees fleeing to escape Zimbabwe have struggled to cross the crocodile-hungry waters of the Limpopo, so are Zimbabweans battling to find ways to traverse the abyss of a digital divide affecting their country. In 2008-09, Zimbabwe was rated third worst in the world for its national information communications technology (ICT) capability by the World Economic Forum, being ranked at 132/134 nations on the global ICT ‘networked readiness index’. Digital divide issues, including severe deficits in access to new technologies facing this small Sub-Saharan country, are therefore acute. In terms of global power relations involving ICT capability, Zimbabwe has little influence in any world ranking of nations. A history of oppression, economic collapse, mismanagement, poverty, disease, corruption, discrimination, public sector breakdown and population loss has rendered the country almost powerless in ICT terms. Applying a critical social theory methodology and drawing on Freirean conceptions of critical pedagogy to promote emancipation through equal access to e-learning, this chapter is written in two parts. In the first place, it analyzes grim national statistics relating to education and to the digital divide in Zimbabwe, situating these in the wider context of Africa; in the second part, the chapter applies this information in a practical fictional setting to imagine life through the eyes of an average Zimbabwean male farm worker called Themba, recounting through narrative an example of the impact on one person’s life that could result from, firstly, a complete lack of educational and ICT resources for adults in a rural farming situation and, secondly, new opportunities as a migrant to become engaged with adult and higher education, including ICT training and facilities. Access to education, to book publications, to ICT facilities, in dialogue with others during a long process of conscientization, are seen to open up democratising and liberating opportunities for Themba in South Africa. The powerful transformation that takes place Themba’s life and propels him towards many achievements as an e-learning teacher is inspired by Freire’s critical pedagogy: it provides a message of hope in an otherwise exceptionally bleak educational and technological situation, given the current difficult socio-economic and political situation that has resulted in a digital abyss in Zimbabwe.