Living in a Dissonant World: Toward an Agonistic Cosmopolitics for Education

Abstract

As a flashpoint for specific instances of conflict, Muslim sartorial practices have at times been seen as being antagonistic to ''western'' ideas of gender equality, secularity, and communicative practices. In light of this, I seek to highlight the ways in which such moments of antagonism actually might be understood on ''cosmopolitical'' terms, that is, through a framework informed by a critical and political approach to cosmopolitanism itself. Thus, through an ''agonistic cosmopolitics'' I here argue for a more robust political understanding of what a cosmopolitan orientation to cultural difference can offer education. The paper moves from a focus on harmony to agonism and from cosmopolitanism to the cosmopolitical, and within each I discuss the questions of democracy and universality, respectively. Drawing on, the work of Chantal Mouffe, Judith Butler and Bonnie Honig, I discuss the basis upon which our agonistic interactions can inform education in promoting better ways of living together. This requires, in my view, nothing less than a clear understanding of the very difficulties of pluralism and a questioning of some of the ways we often reflect on the political dimension of these difficulties. I offer some reflections on what an agonistic cosmopolitics has to offer the debates surrounding the wearing of various forms of Muslim dress in schools in the conclusion. My overall claim is that cosmopolitanism as a set of ideas that seek more peaceful forms of living together on a global scale is in need of a theoretical framework that faces directly the difficulties of living in a dissonant world.Our experience of living in a pluralist world has generated numerous theories that have focused their sights on the question of how to live well, and peacefully, within culturally

Disrupting colonial discourses in the geography curriculum during the introduction of British Values policy in schools

“…Likewise, undergirding the current investigation are critiques of colonial discourses of global citizenship education found in the rich critical studies forming the 2011 Special Issue of Globalisation, Societies and Education. Whereas UK research by Osler (2008), Osler andStarkey (2003, 2005), Davies, Evans, and Reid (2005) aligns with a cosmopolitan perspective, this work differs by adopting a Continental philosophical stance in accord with Todd (2009Todd ( , 2010 and Langmann (2011). Geography's historical contribution to 'the imperial gaze' pre-1950 is recognized by Madrell (1996) and Matless (1996).…”

Recognising debate types within the classroom – an expansion of prevailing conceptual divisions

“…Mouffe suggests that differences of opinion are inevitable (and essential) in society, but how they are expressed can have profound consequences. Therefore, I argue, it is helpful to contrast modes of expressing differences of opinion in relation to their potential ability to shape 'better ways of living together' as described by Todd (2010), a scholar in the Mouffeian tradition. My assertion is that Mouffe's suggested three-fold division of democracy forms can be easily and fruitfully transferred to the educational field.…”

“…In an extension of Mouffe's themes Todd (2010) maintains that education might facilitate people's possibilities of living together in better ways. In studies of political debates in Sweden, Great Britain and France she notes that the current and controversial topic of Muslim dress in school has attracted attention.…”

Religions constructed as similar or different by teachers of religious education from a citizenship education perspective

“…Gearon 2013, 113). Todd (2009) points out that common values have to be negotiated. From such a point of view, she comments on the debate about wearing veils in public:…”