Reflections on decolonizing peace education in Korea: a critique and some decolonial pedagogic strategies

Kester, Kevin; Zembylas, Michalinos; Sweeney, Loughlin; Lee, Kris Hyesoo; Kwon, Soon-Jung; Kwon, Jeongim

doi:10.1080/13562517.2019.1644618

Cited by 21 publications

(9 citation statements)

References 67 publications

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“…Here, the Western academy was seen as a site separating epistemology and ontology from religion, relationality, nature, wellness, and local communities, thus countering cultural practices within the region (Alatas, 2012). These scholars emphasized exposing and alleviating academic dependency of their higher education institutions (and across disciplines) on Western thought and credentials, and introducing local epistemologies, intellectuals, and experiences (Faruqi, 2012;Kester et al, 2019;Shihade, 2017). Furthermore, two scholars discussed "Indigenization" of curriculum in the contexts of the Philippines and Japan, respectively (Fernandez, 2012;Uzawa, 2019).…”

Section: Differences and Driversmentioning

confidence: 99%

“…Common key verbs used to illustrate this second meaning included decentering, destabilizing, interrupting, resisting, challenging, eliminating, divesting, destabilizing, and/or dismantling. For the most part, the literature suggested disrupting "dominant," "imperialist," "colonial," "hegemonic," "Westernized," "Eurocentric," "neoliberal," and/or "White bodies" modes of knowledge production within curriculum or pedagogy (Cupples & Glynn, 2014;Diab et al, 2019;Dutta, 2018;Fataar, 2018;Kester et al, 2019;Le Grange, 2016;Parker et al, 2017;Raju, 2012;Walsh, 2015). Depending on the scale of transformation (i.e., institution, discipline, program, or classroom), disruption manifested in multiple ways.…”

Section: Similaritiesmentioning

confidence: 99%

“…Our integrative comparative literature review helps address this gap. Inspired by comparative education scholars before us (Kester et al, 2019;Sobe, 2018), we intend to "crisscross" diverse cultural geographic contexts and put "relationality at the center" of our literature review, "surfac [ing] the entangled complexity of sometimes disparate educational actors, devices, discourses, and practices" (Sobe, 2018, p. 335) tied to DCP.…”

mentioning

confidence: 99%

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“Decolonizing” Curriculum and Pedagogy: A Comparative Review Across Disciplines and Global Higher Education Contexts

Shahjahan¹,

Estera²,

Surla

et al. 2021

Review of Educational Research

140

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Drawing on the global interdisciplinary literature on decolonizing curriculum and pedagogy (DCP) in higher education, we critically examined the idea of decolonizing in the context of disciplines and universities around the world. Based on a critical analysis of 207 articles and book chapters published in English and centering a geopolitics of knowledge frame, we present three themes: (a) decolonizing meaning(s), (b) actualizing decolonization, and (c) challenges to actualizing, all related to DCP. We observed three major meanings of decolonization and four ways to actualize DCP that were associated with geographical, disciplinary, institutional, and/or stakeholder contexts. We argue that while there are similarities within the literature, ultimately the meanings, actualizations, and challenges of DCP are contextual, which has political and epistemological consequences. We end by offering directions for education research on DCP, revealing the possibility for a field or discipline of decolonial studies.

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Section: Differences and Driversmentioning

confidence: 99%

Section: Similaritiesmentioning

confidence: 99%

mentioning

confidence: 99%

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“Decolonizing” Curriculum and Pedagogy: A Comparative Review Across Disciplines and Global Higher Education Contexts

Shahjahan¹,

Estera²,

Surla

et al. 2021

Review of Educational Research

140

View full text Add to dashboard Cite

show abstract

“…As Tuck and Yang (2012) articulated as "settler moves to innocence," the appropriation of decolonization in this reductionist lens serves to "relieve the settler[s] of feelings of guilt or responsibility without giving up land or power…without having to change much at all" (p. 10). Our missing the point inside the colonial seats of power that we are situated within also makes us ignore the ongoing challenges in former colonial States in their actual decolonizing work within the bounds of education (Bhambra et al, 2018;Kester et al, 2021;Mahabeer, 2020) while also avoiding the academic extractivism of forms of research in neocolonial universities of the former colonizing force (Bhambra et al, 2018;Cruz & Luke, 2020). By no means am I suggesting that the idea of "decolonizing" a curriculum, course, and syllabus are settled bad teaching from those instructors outside the United States, but I am saying that the context of colonialism, anticolonialism, and thus actual decolonialization in postcolonialism is lost to us in the common form of reductionist appropriation.…”

Section: Unpacking Transgressively Dismantled Antiracist Decolonizationmentioning

confidence: 99%

Making Monsters

Mowatt

2022

JoSoTL

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Instructors have critically sought ways to embody the theories and ideals espoused in radical texts and work to better force changes in the type of students we produce. What is presented here is an honest reflective dialogue, based on a reflexive critique of 17 years as a professor and the students I have encountered. But more importantly, this is also based on an equal set of years studying the aftereffects of White supremacy, the “candy wrapper” left on the ground at a campsite that informs someone was present, insinuates what may have been done, and eludes a sense of disregard while foreclosing any understanding of what it will go on to do next. Those candy wrappers are the “mild” subjects of the legacy of lynching, colonialism, and state-sanctioned violence. So, in the context of being a faculty member engaged with students, I pose a question to you, for us, from me: What if instead of “transgressing” White supremacy, we are in fact maintaining it? Many of us in higher education have come to an understanding that diversity, equity, and inclusion (DEI) is insufficient for college teaching and student learning to positively move forward through the 21st century. If we are to understand White supremacy not as a societal add-on that has corrupted the world around us but instead as the actual world around us, how do we properly contextualize this in a course or class? How do we foster experiences that deepen an understanding of a systemic reality? This essay challenges reductionist understandings of White supremacy as a matter of privilege that are reflected in DEI, culturally responsive teaching, dismantling, antiracist, invisible-knapsack-based approaches. Could it be that through this reduction we are instead producing “monsters”?

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“…This paper contributes to the significant and emerging work by scholars who explore what it means in practical terms for teaching practice to be informed by decolonised perspectives. Decolonising perspectives have been used to critique and expose how Eurocentric thought shapes education paradigms and pedagogy (Bhambra et al, 2018;De Lissovoy, 2010;Kester et al, 2019;Nyoni, 2013;Zembylas, 2018); expose the violence of modernity in higher education (de Oliverira Andreotti et al, 2015), and disrupt how teaching practices and curriculum reproduce settler realities and colonial power (Mackinlay & Barney, 2014). Importantly, the decolonisation agenda lends support to embedding Indigenous epistemologies in the educational curriculum as they serve as powerful counter-hegemonic action to dominant discourses and support Indigenous staff and students' wellbeing (Edwards & Hewitson, 2018;Walter & Baltra-Ulloa, 2016).…”

Section: Theoretical Frameworkmentioning

confidence: 99%

Using the pluriverse concept to critique Eurocentrism in education

McLeod

Moore

Robinson

et al. 2020

JALT

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It is widely acknowledged that teachers need to interrogate and transform how Eurocentrism underpins educational practice. This paper argues that teachers can actively engage with decolonial frameworks and concepts to productively expose how Eurocentric categories of thought shape teaching practice and curriculum. We describe how six teachers "walked with" the decolonial concept of the pluriverse (a sense of multiple coexisting differences) during collaborative reflections about our diversity teaching of culturally safe healthcare. Our research processes drew on the principles of collaborative, reflective practice. We co-participated in conversations, which aimed to collectively explore how the pluriverse concept intersected with our teaching and undertook qualitative coanalysis of themes emerging across these dialogues. The paper outlines how employing the pluriverse concept as a companion to our reflective process enabled us to ask critical questions about Eurocentrism in our teaching practice and content. Our questioning, in turn, generated principles for embedding the pluriverse in the curriculum, pedagogical approaches, and teacher dispositions. The paper discusses what enables and hinders the pluriverse being embedded in curriculum materials and classroom activities and the limitations of our activities in relation to the broader project of decolonising pedagogy.

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Reflections on decolonizing peace education in Korea: a critique and some decolonial pedagogic strategies

Cited by 21 publications

References 67 publications

“Decolonizing” Curriculum and Pedagogy: A Comparative Review Across Disciplines and Global Higher Education Contexts

“Decolonizing” Curriculum and Pedagogy: A Comparative Review Across Disciplines and Global Higher Education Contexts

Making Monsters

Using the pluriverse concept to critique Eurocentrism in education

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