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This chapter considers how lesbian, gay, bisexual, and transgender (LGBT) activists in Namibia and South Africa appropriate discourses of decolonization associated with African national liberation movements. I examine the legal, cultural, and political possibilities associated with LGBT activists’ framing of law reform as a decolonization project. LGBT activists identified laws governing gender and sexual nonconformity as in particular need of reform. Using data from daily ethnographic observation of LGBT movement organizations, in-depth qualitative interviews with LGBT activists, and newspaper articles about political homophobia, I elucidate how Namibian and South African LGBT activists conceptualize movement challenges to antigay laws as decolonization.

Indigenous peoples are often alienated from their lands and culture. This has arguably resulted in Indigenous peoples figuring disproportionately in the social and economic statistics. The right of self-determination is often touted as a panacea to these statistics. The focus of this paper is to rethink the notion of self-determination and examine whether the process afforded by the United Nations Decolonization Committee can assist or whether the sway of State politics and State power impedes this right for Indigenous peoples.

This chapter reviews the challenges facing educational research and knowledge production, in the independent post-Soviet Central Asia through examination of the case of Tajikistan. The chapter revisits issues discussed in Niyozov and Bahry (2006) on the need for research-based approaches to with these challenges, taking up Tlostanova’s (2015) challenge to see Central Asian educational history as repeated intellectual colonization, decolonization, and recolonization leading her to question whether Central Asians can think, or must simply accept policies and practices that travel from elsewhere. The authors respond by reviewing Tajikistan as representative in many aspects, if not all particulars, of the entire region. Part one of the review describes data sources, analyses, and our positionalities. Part two reviews decolonization in comparative, international, and development education and in post-Soviet education. Part three describes education research and knowledge production types and their key features. Thereafter, the authors discuss additional challenges facing Tajikistan’s and the region’s knowledge production and link them to the possibilities of decolonization discourse. The authors conclude by suggesting realistic steps the country’s scholars and their comparative international education colleagues may take to move toward developing both research capacity and decolonization of knowledge pursuits in Tajikistan and Central Asia.

Formative assessment is of critical concern within higher education, particularly as ‘feedback’ remains a recurring source of student dissatisfaction. In contemporary times, the need to decolonise higher education emerged first in post-colonial contexts of the global south, before becoming a more general debate in contexts which historically were at the heart of empire. Literatures on formative assessment and decolonisation have, however, remained discrete and disconnected. This chapter first makes the connection between decolonisation and assessment, highlighting the need to question dominant (modern) understandings of assessment as ‘objective’ measurement. It then suggests potentially helpful strands in assessment and wider literature to re-imagine formative assessment practices that might support decolonisation agendas, discussing this with reference to the authors' previous research. It closes by suggesting some modest ways forward that more openly acknowledge the problematics of assessment as a social practice, as well as the need for further research.

Using a decolonial framework for thinking about knowledge, education and internationalisation, this chapter critically unpacks the historical and contemporary complexities in South African higher education, including the colonial roots of higher education and internationalisation, the Eurocentric hegemony and white domination during colonialism and apartheid, and the lack of epistemic decolonisation in post-apartheid South Africa. The chapter shows how the way internationalisation has been practiced by universities since the end of apartheid has contributed to the maintenance of Eurocentric hegemony and coloniality of knowledge. The chapter highlights the need to rethink, reconceptualise and redefine internationalisation, and unpacks a new definition of internationalisation which takes into consideration historical complexities, contemporary realities and challenges, and the need for epistemic transformation and decolonisation in South African higher education. This is in line with Ngũgĩ wa Thiong’o’s decolonial ‘quest for relevance’ of education and knowledge to the people, places and regions in which universities operate, while looking outwards at the world and critically engaging with the plurality of worldviews, ideas, knowledges and ways of knowing. Such a quest could allow students to critically interrogate and understand their being and place in the world, as well as their relationships and linkages to others around the globe.

This article calls for educational leaders to reexamine Equity, Diversity, and Inclusion (EDI) frameworks through decolonial leadership lens, during and post-COVID-19. “Based on our individual journeys, our collective voice is grounded on a bond that spans the decades …Our voice here is the enactment of our decision to listen to the oral traditions and connection to spirit of our ancestors…as mentors and collaborators in this work…[t]he validity of their voices…is unquestionable” (Sullivan TwoTrees and Pinto, p. 197). In this article, I intentionally center Mother Africa/Earth and incorporate indigenized expressions from narratives, dialogues, and interviews from assorted studies and sources. In the article Rekindling the Sacred: Toward A Decolonizing Pedagogy in Higher Education, Shahjahan et al. (2009) use a “tapestry of dialogical insights into… theorizing of how spirituality may be incorporated into teaching in higher education” (p. 1). So, with respect to K-12 education, anchoring decolonizing educational leadership to Mother Africa and practices and attitudes which support students who are behaviorally racialized and marginalized in our schools is integral. All through the chapter, I interweave my story with the narratives and dialogues of other voices to make the case for decolonization leadership approaches in our schools. Joining my voice are voices taken from a previous study focused on Special Education Workers who foster relationship and work directly with Students Labeled as Behavioral (will be defined later in this chapter) (Mitchell, 2020). In section one I locate myself in relationship to Mother Africa which informs this anthology chapter. Section two focuses on defining colonization and the theoretical framework and themes discussed in the anthology chapter. Section three examines the role educational leaders may play in creating school spaces for socially just relationship building, nimble student and teacher dissent, and opportunities for personal and community transformation. Section four provides a contextual analysis of educational leadership's response to the COVID-19 pandemic, namely how they impacted schools, classrooms, students, and teachers. Lastly, Section five introduces “ROCK”, a forward-looking conceptualization of a decolonizing leadership practice aimed at reclaiming one's indigeneity through nurturing connections to Mother Africa.

This chapter critically explores the colonial model of education in a Buddhist society in postcolonial Bangladesh, as the Buddhist value-based contemplative learning and ethical practices have been constantly challenged due to the fact that the western value-based cultural knowledge is considered for economic development. In such a context, Buddhist learners are unable to learn the social history, cultural heritage, Buddhist/social economy, and spiritual values and practices in the educational institutions. Even teachers are not trained in preparing learners for cultivation of wisdom (Paññā in Pāli) and ecocentric development of the community in the country. On the other hand, Buddhist notion of contemplative learning pedagogy believes in decolonization of the mind and reflective practice for social transformation and development of wisdom through deep meditative mind by nurturing critical dialogue as opposed to capital accumulation and greed-based society. The Buddhist pedagogical approach focuses on mindful concentration (bhavana) and ethical (sila) practice within the learning context and environment, as emancipatory ideology to promote cultural diversity instead of political and social imposition. Such mindfulness would allow both the learners and teachers to create collaborative learning opportunities for life-sustaining practice and wholesome (kusala karma) activity in the community setting. The Buddhist learning pedagogy tends to nurture nonviolence (ahimsa) in order to develop mutual respect among the diverse communities to renewing ground for mind-expanding pursuits in the learning institutions for the wellbeing of all community members in the country.

The unemployment rate in South Africa (SA) has reached levels that require urgent intervention from all training institutions responsible for developing employment skills and preparing students for industry. While the South African Government has launched initiatives such as the National Development Plan and the Skills Development Act to facilitate employment, Higher Education Institutions (HEIs) have Cooperative Education programs such as Work-Integrated Learning (WIL) to facilitate student placements within industry, to enhance and promote student exposure, and introduce them to academic programs within the career placement context. The SA government also initiated the National Skills Authority, Sectorial Education and Training Authorities, and the National Skills Fund to collaborate on partnerships with industry and HEIs. The initiatives of the SA Ministry of Higher Education include placement of students in industry. Universities have prioritized placement of students as a critical measure of their success. The realization of industry is to select individuals for placement based on practical experience, not just academic qualifications. Factors such as decolonization of WIL have become part of the academic landscape for HEIs and other training institutions that require more sensitivity when considering the operating environment for industry. HEIs would also benefit from career planning and job analysis in their cooperative education programs. The job-analysis phase should follow the career development phase, which is a core part of WIL that needs to diversify cooperative education policies. HEIs need to upgrade, modernize, and adapt curricula to SA conditions for industry.

In this chapter, we explore the ethics of developing and maintaining meaningful and equitable relationships between Māori and Pākehā scholars and researchers. We begin by asking if it is even desirable, viable, or sustainable to pursue decolonising research in disciplines and relationships that are so deeply entrenched in settler-colonialism. We consider the challenges involved in managing an equitable distribution of decolonising labour in settings with few Indigenous scholars, particularly around the constant work of educating and pointing out ignorance, as well as the emotional labour of dealing with Pākehā vulnerability, inaction, and resistance to change. Building on the Kaupapa Māori principles of whanaungatanga and manaakitanga, we suggest a tangible set of seven strategies or ‘collaborative ethics’ to address these challenges in working together and in actively dismantling while privilege and white supremacy within the Academy and wider world of research.