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North America is both geographically large and demographically diverse, which makes a discussion about globalization in North America difficult to distinguish from globalization writ large. This chapter attempts to do so nonetheless by examining tangible, virtual, and envisioned versions of the globalization of education in North America specific to trends in immigration (and migration), identity, and imagination. A brief explanation of theories of globalization that intersect in the North American context includes world systems, neo-institutionalism, cosmopolitanism, neoliberalism, and post-colonialism, but could include many more. This chapter also suggests that the globalization of education in North America is not limited to the continent of North America due to the many external or global educational entanglements that North Americans have with other countries and regions worldwide.

The Brazilian Comparative Society was founded in 1983. Comparative education was a strong component of the curriculum of the courses of pedagogy in the period of “Escola Nova,” but this focus changed. In the early 21st century, Brazilian comparative education is no longer a required discipline in the curriculum of most education programs. Comparative education in the Brazilian context has a unique “meaning or use,” which is not the same concept or scientific definition used in other regions. Second, Brazilian comparative education is characterized by an “outsider” perspective, which is a product of post-colonialism and a history of underdevelopment. Third, the majority of comparative education scholars in Brazil are limited by language since most speak and read Portuguese or Spanish only, and much of the research literature in the field is written in English or other foreign languages. The Sociedade Brasileira de Educação Comparada (SBEC) is a small society that is poised to meet the needs and interests of a growing number of members, and the best strategy is to diversify activities and involve the largest possible numbers of associates.

Purpose – The purpose of this chapter is to consider the (re-)emergence of the sport waka ama (outrigger canoe) in light of the broader historical, social, political, cultural and economic landscape of ‘post-colonial’ Aotearoa/New Zealand.

Design/methodology/approach – The chapter draws upon a micro-ethnography of the 2011 Waka ama national competition to elucidate the ways in which the sport serves as an important site for sharing Māori identities and culture. The empirical aspects of the chapter utilise observations and semi-structured interviews with key gatekeepers of waka ama in Aotearoa/New Zealand and participants in the sport.

Findings – The key findings of the study offer new insights into the relationship between the (re-)emergence of waka ama and the wider context of ‘post-colonial’ Aotearoa/New Zealand.

Research limitations/implications – The restricted timeframe that the research took place within could be viewed as a limitation to the research project.

Originality/value – The chapter provides an alternative reading of the sport waka ama within ‘post-colonial’ Aotearoa/New Zealand. To date there has been little research conducted on the role sport has played within the process of colonisation in Aotearoa/New Zealand. There has also been limited research that illustrates the role of waka ama, as a uniquely indigenous sport, as a vehicle of social change within indigenous communities. The authors highlight the unique nature of waka ama and provide an alternative commentary on the colonial/neocolonial forces that have impacted waka ama in its emergence.

Miriam Adelman, who holds the M. Phil. in sociology from New York University and Doctorate in Human Sciences from Universidade Federal de Santa Catarina, has been Professor of Sociology at the Universidade Federale do Paraná (UFPR), since 1992. She is responsible for initiating the first gender studies and research activities at that institution, as co-founder of its “Núcleo de Estudos de Gênero,” begun in 1994 and continuing today as the major institutional space for promoting women's and gender studies at the UFPR. In addition to current research and teaching in undergraduate and postgraduate Social Science and Sociology programs at the UFPR, she is also an active member of the Brazilian gender studies community and participates on the Editorial Board of the Revista de Estudos Feministas, one of Brazil's two major feminist academic journals. She has published numerous articles in scientific journals in Brazil and abroad, as well as book chapters on topics ranging from feminist theory, post-colonialism and contemporary sociology to women in sport and gender in film. She has one edited volume (Gênero Plural: um Debate Multi-disciplinar, 2002, Editora UFPR, with Celsi Bronstrup Silvestrin) and is currently organizing another, on gender representations in film.

This chapter aims to outline some reasons for the lack of impact of CMS with the intention of provoking debate and inciting action.

The approach is that of an essay, in which argument verges on the polemic.

Refers to public domain knowledge and evidence is adduced rather than cited precisely.

No original field research is introduced, though anecdotal evidence is cited.

The practical implications if the argument in this chapter is accepted could involve a wholesale revision of syllabi and content in business education.

The central argument is that scholarship exists not only in its own right but as a basis for credentialising social action and establishing societal priorities in pursuit of the Good Society.

Very little is new that has not been said before and not listened to.

While sharing fundamental similarities with other colonial and post-colonial experiences, Latin America has a unique history of having been the proving ground for early Spanish and Portuguese imperial projects, of having experienced a relatively long duration of – but also historically early end to – these projects, and of negotiating a particular and complex trajectory of internal and external post-colonial relations. What can the study of this distinct colonial and post-colonial experience contribute to a broader program of postcolonial sociology? Conversely, what can a revitalized postcolonial sociology contribute to the study of Latin America? This article develops provisional answers to these questions by reviewing major currents in South and North American scholarship on the Latin American colonial and post-colonial experience. Some of this scholarship self-consciously identifies with broader movements in postcolonial studies; but much of it – both historical and contemporary – does not. By bringing together diverse strands of thought, this article sheds new light on what postcolonialism means in the Latin American context, while using the comparative leverage that this set of often overlooked cases provides to contribute to a new program of postcolonial sociology.

This chapter reviews postcolonialism praxis. Based on the examination of postcolonialism practices, this chapter details why postcolonialism offers nothing different than colonialism despite administrative and bureaucratic changes when colonizers left the colonized territories physically.

The African-American philosopher W. E. B. Du Bois suggested in the mid-1940s that the problem of the 20th century was the problem of the color line. It seems that, at beginning of the 21st century, the problem of the color line has become even more exacerbated. A United Nations Conference on Racism, Racial Discrimination, Xenophobia and Related Intolerance, held in Durban, South Africa in August and September of 2001 witnessed the most acrimonious of debates among delegates and the Israeli and American delegations abandoned the conference entirely. Further, the final declaration of the conference remains controversial in its demand to provide financial compensation for the human costs of slavery and colonialism. The UN conference, as well as the more dramatic spiral of violent events that have occurred since the September 11, 2001 terror attacks on New York, seem to confirm that, in the 21st century, human foibles remain embedded in the unresolved religious and cultural conflicts of the global system.