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This paper aims to examine the secessionist orientation of Kurdistan Region’s paradiplomacy in the context of two main variables: the internal structural variables in Iraq after 2003 and the nationalism variable.

This study relies on the theory of neoliberalism to explain the transformation of Kurdistan’s paradiplomacy to protodiplomacy. It also relies on legal approach through using the Iraqi constitution and the draft constitution for the Kurdistan Region.

The internal structural variables are one of the main variables to motivate the region with advanced nationalism to pursue a protodiplomacy. Secession or forming an independent state of Kurds is a historic requirement supported by the advanced nationalism of Iraqi Kurds.

This study encourages focusing on the crucial role of the internal structural variables that drive the regions, especially with the advanced nationalism to pursue a protodiplomacy. Also, this study recommends giving more focus on the external variables and Kurdistan’s secession.

This paper reveals the reality of Kurdistan’s protodiplomacy.

It is becoming increasingly important for leaders to recognize and develop the skills needed to interact with diverse others (Karim, 2003). To this end, several leadership programs in American colleges and universities offer courses that explore the practice of multicultural leadership (Brungardt, Greenleaf, Brungardt, & Arensdorf, 2006); our institution’s leadership program is no different in its goals of preparing culturally competent leaders. The multicultural leadership course in the Staley School of Leadership Studies at Kansas State University has two learning outcomes: “Understand the impact of cultural identity (Note that this manuscript uses the terms social identity and cultural identity interchangeably, which is common practice (Wren, 2002), life experiences, and world views on leadership relationships as it relates to privilege and inclusion,” and, “Practice inclusive leadership through advocacy for social change.” Such goals are desirable, but also lofty – how can we know if our course has had any effect on student learning toward these objectives?

Theory-informed assessment of the effects of multicultural leadership courses can meet many pedagogical needs while answering the demands of multiple stakeholders (Fink, 2006; Wholey, Hatry, & Newcomer, 2004). Knowing what changes occur in students’ attitudes or behaviors during a multicultural leadership course would permit faculty, staff, and other practitioners to evaluate whether the experience may be able to meet desired learning goals. Future courses could be recalibrated to address deficiencies or strengthen successes. Assessment data also facilitates the sharing of the course’s effects to administrators, prospective students, parents, or donors in efforts to communicate the value of intentional, curricular student leadership development.

Beyond these larger-scale needs for assessment, we have an interest in knowing to what degree the course contributes to our students’ engagement and leadership development. Assessment can help us to identify what students are learning as a result of the course. Further, we hope that sharing our assessment structure, analysis, and results can help other leadership educators strengthen a culture of assessment in their own programs, particularly concerning multicultural leadership development.

To determine if we are making progress in meeting our learning outcomes, we developed an assessment tool to determine students’ change over the course of the term across two theoretical constructs: diversity attitudes, which encapsulates the first learning goal of recognizing linkages between worldview and leadership (Bennett, 2004; Karim, 2003; Komives, Longerbeam, Owen, Mainella, & Osteen, 2006); and changes in leadership behaviors and attitudes, which speaks to the second learning goal of catalyzing social change-based leadership (Komives, Wagner, & Associates, 2009).

We use a pre-test / post-test design to compare students’ reported values at the beginning of the semester to their values upon completion of the class (Fink, 2006). By comparing pre-test and post-test responses to questions from the assessment instrument, we demonstrate in what ways our course might influence student leadership development and multicultural competence, as well as areas we might wish to consider fortifying in future iterations of the course to better meet learning objectives. We then reflect on the effect the results will have on learning outcomes, curricular development, and the instrument itself, illustrating the cyclical relationship between theory, practice, and assessment in multicultural leadership education.

We have two aims here. Our first is to articulate what gains may be made by students who engage in our course to determine what exactly is gained by students who participate in such experiences. We believe such courses have educational value, but needed to find a way to articulate our course’s success in helping students meet our stated learning objectives. Our second aim is to illustrate both the necessity, rewards, and limitations of engaging in critical engagement with the assessment-practice cycle (Maki, 2002). Here, we reflect on what changes we or others could make to our course to better achieve our desired goals, as well as how we might continue to strengthen our assessment efforts. We hope that our analysis here provides some starting points to assess multicultural leadership programs’ efficacy in meeting student learning outcomes.

Coming to social justice, for me, is always a new process. You can never see social injustices in the same way because of changing circumstances, situations, events, people, or just the fact that you are looking at it from a different space or at a different time. Hence, critique and revision are next steps in how we teach, learn, and lead. Obviously, contexts matter, but what does that mean when placed next to the hegemonic formats and habits of doing educational leadership research? Do the constructs themselves: social justice, equity, and inclusion offer pathways forward for rethinking research and practice?

This paper describes the parent–child relationships of upper-middle-class Chinese parents and their adolescent children who were “parachuted” to the United States for private high schools. With parents remaining in China and children in the United States, thousands of miles away, such a transnational educational arrangement complicates the already volatile parent–child relationships during the adolescent years. Through ethnographic interviews of 41 students and 33 parents, I demonstrate different forms of child–parent relationships in a transnational education setting: those who found that the further physical and temporal distance has brought the parent–child relationship closer through frequent communications, children who experienced “accelerated growth” yet questioned the necessity, and delicate parent–child relationships due to increasing transnational cross-cultural or intergenerational differences. These types of parent–child relationships are not comprehensive of all the lived experiences of the “parachute generation,” yet they shed new light on transnational education and the unintended emotional dimensions of educational migration. In a transnational context for an economically well-off group, parental absence or separation of children and parents is no longer a clear-cut concept and has different layers of meanings, taking into account the frequency of communication, duration of spring and winter breaks and the existence of third-party agents such as for-profit intermediaries (or educational consultants) and host families. The diverse patterns of parent–child relations reveal the heterogeneity and complexities of “doing family” across geographic spaces and global educational hierarchies, as well as the roles of communication technologies, the tempo of mobilities and educational intermediaries.

The purpose of this study is to investigate the integration of entrepreneurial spirit and multicultural values in Islamic education, particularly within the context of pesantren, and to understand its implications for educational practices and outcomes.

This study adopts a qualitative research approach, using literature review and analysis of empirical data to explore the intersection of entrepreneurial spirit and multicultural values in Islamic education. It incorporates findings from multiple sources, including scholarly articles, books and empirical studies, to provide a comprehensive understanding of the topic.

The findings reveal that the integration of entrepreneurial spirit and multicultural values in Islamic education empowers students economically, fosters innovation in teaching methods and promotes character development and business ethics. Moreover, it emphasizes appreciation for diversity, cross-cultural collaboration and social responsibility within the educational context. This integration creates an inclusive learning environment conducive to the development of entrepreneurial skills, innovation and ethical leadership.

Generalizability: the findings of this study may be limited in their generalizability due to the focus on specific multicultural Islamic educational institutions, potentially limiting the applicability of the results to broader educational contexts. Sample size and diversity: the study’s sample size and diversity may impact the representativeness of the findings. Future research could aim for larger and more diverse samples to enhance the robustness of the results. Methodological constraints: the reliance on certain research methods, such as surveys and interviews, may introduce biases or limitations in data collection. Researchers should consider using a variety of methodologies to triangulate findings and ensure comprehensive understanding. Time constraints: the study’s timeframe may have constrained the depth of analysis and limited the exploration of the long-term effects of entrepreneurship education on student development. Future research could adopt longitudinal approaches to address this limitation. Cultural context: the findings are contextualized within the cultural and educational landscape of multicultural Islamic institutions, which may limit their transferability to other cultural or religious contexts. Researchers should consider examining similar phenomena in diverse cultural settings. Resource constraints: resource limitations may have impacted the scope and depth of the research. Future studies could seek additional resources to conduct more extensive investigations and analyses. Bias and subjectivity: despite efforts to minimize bias, researchers’ subjectivity and potential biases in data interpretation and analysis cannot be entirely eliminated. Researchers should acknowledge and address their own biases transparently. Ethical considerations: the study may have encountered ethical challenges related to participant consent, confidentiality and cultural sensitivity. Future research should prioritize ethical guidelines and considerations to ensure the protection and well-being of participants. Addressing these limitations in future research endeavors can contribute to a more comprehensive understanding of the role and impact of entrepreneurship education in multicultural Islamic educational settings.

Practically, the study informs educational institutions, especially pesantren, about the benefits of integrating entrepreneurial spirit and multicultural values into their curriculum and pedagogical approaches. It offers insights into effective strategies for fostering entrepreneurship, innovation and intercultural competence among students.

The integration of entrepreneurial spirit and multicultural values in Islamic education has broader societal implications. It cultivates a generation of socially responsible and inclusive leaders capable of addressing global challenges with creativity and empathy. By promoting cultural understanding and collaboration, it contributes to building more harmonious and resilient communities.

This study is original in its comprehensive exploration of the intersection between entrepreneurial spirit and multicultural values in Islamic education, particularly within the context of pesantren. It offers fresh insights into how these dimensions can be integrated synergistically to enhance educational practices and outcomes.

There is a noticeable dearth of literature offering Marxist perspectives and analyses on the Bangsamoro struggles for self-determination, ethnic and religious identities and social justice. A reason for this may lie in the general derision of bourgeois academics and conventional commentators on the supposed paucity of Marxist theories on nationalism, ethnicity and religion. This may have influenced, ironically, Filipino Marxist thinkers into being indifferent to this research topic. Far from the truth, however, that Marxism is essentially an economic determinist social conflict theory, its historical materialism offers a rich treasury of analyses and perspectives on nationalism, self-determination, religion and ethnic identity within the context of class struggles as the acme of the theory of scientific socialism. The paper, therefore, offers a scientific analysis of the Bangsamoro Question from a Marxist standpoint beyond the perspectives of psychologism, naturalism and ethno-racialism, which are usually deployed by traditional and uninformed commentators in analyzing ethnicity questions and quests for separatism.

The paper employs the historical and class analysis of the dynamics, relationships and struggles of classes in the history of the Bangsamoro struggles against colonialism and the subsequent postcolonial regimes up to the present time.

As a scientific paradigm, historical materialism presents itself as a general scientific social conflict theory. Using this framework through historical and class analyses, the paper proves the improbability of the Moros’ quest for separatism or genuine autonomy at this historical point. It, therefore, asserts the linking of the Moro struggles to the more immense struggles of the Filipinos for national and social liberation from imperialism.

The paper is limited to the historical and class analyses of classes’ dynamics and struggles. It is, therefore, far from an exhaustive analysis of the Moro struggles using different non-Marxist social conflict theories.

The research can be considered a practical guide in analyzing and predicting the trajectories of the Moro struggles in Mindanao and Sulu.

The work addresses the question from radical and Marxist premises.

This is a highly original and valuable work from the point of view of Marxist social conflict theory.

This paper explores the work of the educational theorist Gert Biesta in a setting outside of the context where it was originally developed. It aims to address how Biesta’s approach can help educators and policy makers question the philosophical underpinnings of education in the UAE and thereby start a conversation that is currently absent in this context. The paper comprises three elements: first, an overview of Biesta’s educational theory is given with a focus on ‘subjectification’ and his self-titled “pedagogy of interruption”. Secondly and in brief, I use Biesta’s framework of educational dimensions to analyse the philosophy underlying education in the United Arab Emirates using published government documents and media sources. Thirdly, I report a small-scale qualitative analysis of a specific educational space, three General Studies Courses in a UAE tertiary institution, to investigate the ‘risky’ possibilities involved in implementing a pedagogy of interruption. I find that despite a dominant policy discourse that discounts subjectification, there are significant opportunities for students to develop a strong sense of self. These opportunities are created by a small but strongly motivated group of teachers and taken up, on the whole enthusiastically, by students. However, my assertions are limited by a number of challenges which warrant further research. This paper hopes to provide a meaningful contribution to the limited discussion regarding the aims and expectations of education in the Middle East, and finds a pertinent philosophical grounding for liberal studies teaching in a tertiary context. As such the paper will be of value both to policy and decision makers in the Middle East and to teachers and trainers who teach in multi-cultural and international contexts.

Industry 4.0 or the Fourth Industrial Revolution is characterized by robotic process automation and machine-to-machine communications. Since computers, machines, and robots share information and knowledge more swiftly and effectively than humans, the question is what human beings' role could be in the era of the Internet-of-Thing. The answer would be beneficial to institutions for higher education to anticipate. The literature reveals a gap between the intended learning outcomes in higher education institutions and the needs of employers in Industry 4.0. Evidence is shown that higher education mainly focused on knowledge (know-what) and theory-based (know-why) intended learning outcomes. However, competent professionals require knowledge (know-what), understanding of the theory (know-why), professional (know-how) and interpersonal skills (know-how and know-who), and need intrapersonal traits such as creativeness, persistence, a result-driven attitude et cetera. Therefore, intended learning outcomes in higher education should also develop interpersonal skills and intrapersonal characteristics. Yet, personality development is a personal effort vital for contemporary challenges. The history of the preceding industrial revolutions showed the drawbacks of personality and character education; politicians have abused it to control societies in the 19th and 20th centuries. In the discussion section, the institutions for higher education are alerted that the societal challenges of the twenty-first century could lead to a form of personality education that is not in the student's interest and would violate Isaiah Berlin's philosophical concept of ‘positive freedom’.

The purpose of this article is to investigate attempts to safeguard classical humanism in secondary schools by appealing to a cultural-historical link with Antiquity, voiced in the face of educational reforms in Sweden between 1865 and 1971.

By focusing on the content of the pedagogical journal Pedagogisk Tidskrift, the article highlights a number of examples of how an ancient historical lineage was evoked and how historical knowledge was mobilized and contested in various ways.

The article argues that the enduring negotiation over the educational need to maintain a strong link with the ancient past was strained due to increasing scholarly specialization and thus entangled in competing views on reform and what was deemed “traditional” or “modern”.

From a larger perspective, the conflict over the role of Antiquity in Swedish secondary schools reveals a trajectory for the history of education as part of and later apart from a general history of the humanities. Classical history originally served as a common past from which Swedish culture and education developed, but later lost this integrating function within the burgeoning discipline of Pedagogy. The findings demonstrate the value of bringing the newly (re)formed history of humanities and history of education closer together.