This phenomenological investigation aims to explore the lived experience of being vegan or vegetarian in a society and culture that is primarily non-vegetarian. As members of a unique minority group, vegans and vegetarians can sometimes be misunderstood by non-vegetarians and stereotyped as judgmental or difficult to deal with. Living with this type of misunderstanding from others can lead to feelings such as worry, loneliness, and fear. As such, the use of phenomenological inquiry is well suited to uncover the lived experience this phenomenon in such a way that no other method of inquiry could. The author brings forward themes that emerged from in depth conversations with two vegan/vegetarian participants, and draws from her own personal experiences as a vegetarian to supplement the data and further uncover the phenomenon. Themes are brought forward through the use of, among other works, Hyppolite’s (1956) and Bachelard’s (1994) descriptions of “inside vs. outside” and van Manen and Levering’s (1996) notion of secrecy.

There is a burgeoning interfaith movement in U.S. higher education, inspired, in large part, by global events, and aimed at promoting tolerance of religious diversity. While there are various supporting arguments and approaches to this type of student programming, social justice oriented approaches-that is, approaches specifically centered around addressing systemic oppression and uplifting marginalized perspectivesremain rare. This lack of critical social justice reflection in the interfaith movement puts institutions at risk of alienating and/or further marginalizing religious minorities, despite intentions to do otherwise. In this article, I describe the current trends in the interfaith movement, reflect on them from a critical social justice standpoint, and envision a future for the movement that is more inclusive of, and attentive to, religious minorities. Specific critiques from a social justice perspective include (a) the lack of overt examinations of power dynamics and Christian privilege, (b) the tendency to ignore the sociocultural nature of religious identity, and (c) the frequent exclusion of non-Abrahamic religious groups.

PurposeThis paper reviews the national and institutional internationalization activities in Japan's higher education sector and considers the extent to which these efforts have attempted to incorporate and/or contribute to meeting the Sustainable Development Goals (SDGs).Design/methodology/approachThis paper was developed based on a review of available demographic data on internationalization in Japan (in both English and Japanese), a survey of recent scholarly literature on this topic and conversations with numerous faculty and staff members working on internationalization issues in a wide range of higher education institutions throughout the country.FindingsThere are substantial internationalization efforts being made at both national and institutional levels, yet scholars and practitioners of higher education question the extent to which genuine internationalization is occurring. Moreover, the metrics used to track internationalization are somewhat limited and the available data, in many cases, can be complicated to interpret. A bit of tension also exists in Japanese universities between those who support the movement to internationalize and those who see it as a passing fad, an intrusion on their academic freedom and/or as a guise for Westernization – a tension that some cite, along with language barriers and system misalignment, as a challenge to internationalization.Originality/valueNumerous scholars discuss the internationalization of higher education in Japan. The originality of this paper is in the comparison of Japan's higher education internationalization efforts to the movement to achieve the SDGs – both in Japan and as a global effort.

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The field of comparative and international education, from its inception, has centered on Western epistemologies and ontologies, often with the (inaccurate) assumption (implicit or explicit) that this knowledge, history, and set of values are universally applicable (Silova et al., 2017; Sobe, 2017; Takayama, 2018). Even critical perspectives from the field that position Western frameworks as hegemonic and colonialist still feature Western knowledge systems as the primary target of critique, and are often forced to adopt those very (Western) systems as the means by which to leverage that critique (i.e., through Western style academic writing, scholarly journals and conferences, and research and/or other higher education institutions). Indeed, we struggle, as a field, to push beyond the boundaries that Western systems-systems that have been imposed around the world through globalization and Western expansionism-allow us to imagine. Yet, imagining purposes, processes, and futures for our education systems that reject the narrow limitations of modern Western