This edited volume offers empirical, evaluative, and philosophical perspectives on the question of higher education as a human right in the Asia Pacific. Throughout the region, higher education has grown rapidly in a variety of ways. Price, accessibility, mobility, and government funding are all key areas of interest, which likely shape the degree to which higher education may be viewed as a human right. Although enrollments continue to grow in many higher education systems, protests related to fees and other equity issues continue to grow. This volume will include scholarly perspectives from around the region for a more extensive understanding of higher education as a human right in the Asia Pacific.

This study is founded on several case studies which examine countries, including Thailand and Uganda, where impact analyses were done on World Bank loans dedicated to the expansion of higher education in science and technology. These two countries were chosen because they are in two different regions with dissimilar colonial histories and their loans are relatively recent. A case study on crossborder university partnerships also provides a model which other universities and development agencies may utilize when positioning higher education as a poverty reduction strategy. Delivering extensive frontline information on education, international development, and the challenges that follow, this book also includes a review of poverty reduction strategies as well as a theoretical framework that covers colonialism, development, and indigenous knowledge. This research conducted on the World Bank and the impact of its policies in two developing countries offers primary source information on work related to the topic. A major portion of the book looks at the effort put forth by U.S. universities in partnership with universities in developing countries for the purpose of using knowledge creation and dissemination as a poverty reduction strategy. The policy recommendations presented are useful for international development agencies like the World Bank, and the model demonstrated can be used by universities interested in cross-border partnerships across lines of economic development. This book will be invaluable to educational researchers, qualitative and ethnographic researchers, international development specialists, and scholars in international education.

This edited volume provides a framework for understanding academic public good and offers case studies and perspectives as in depth examples of the ways in which colleges and universities engage with the community to produce social benefits. Focusing on the Asia Pacific region, the authors discuss examples of engagement that produce consciousness, partnerships, and services that are broadly available to the public and enhance the progress of society. The authors argue that, unlike an individual degree, these are public benefits that should be focused upon and featured more readily so that the breadth of university benefits come to be better understood.

This edited volume addresses the dynamic global contexts redefining Asia Pacific higher education, including cross-border education, capacity and national birthrate profiles, pressures created within ranking/status systems, and complex shifts in the meanings of the public good that influence public education in an increasingly privatized world.

Colleges across the country, and the nation as a whole continue to be divided along racial lines. White Out: Understanding White Privilege and Dominance in the Modern Age is about the role of Whiteness and a defense of White dominance in an increasingly diverse society. Whiteness is socially constructed, just as race is undoubtedly a social construct, documented through various periods in history. This book proposes that White Out is a learned habit that serves to defend White dominance in a multicultural age. White Out is a strategy that covers systems, dispositions, and actions that cannot cover the full indentation or impact. However, the action of blotting, either intentional or unintentional, serves to obscure experiences of people of color in lieu of a competing definition of reality. The authors introduce the White Architecture of the Mind as a metaphor highlighting the mind as a collection of walls, doors, windows, and pathways that influence individuals to react based on a systemic logic that was socially constructed reason. White Out, a byproduct of a White architecture of the mind, is a set of individual actions, choices, behaviors, and attitudes that are guided by a system that predisposes these attitudes and perpetuates privilege for core members of a dominant majority. The often-unconscious purpose in denying privilege and articulating colorblind ideology is to support a larger system and view of reality. The concepts covered in this volume include: White Pain, Whitefluenza (privilege as a virus), White 22 (White if you do, White if you don't), Whitrogressions, Angry White Men, White Pilgrims, and Good White Friends.

In White Jesus: The Architecture of Racism in Religion and Education, White Jesus is conceived as a socially constructed apparatus-a mythology that animates the architecture of salvation-that operates stealthily as a veneer for patriarchal White supremacist, capitalist, and imperialist sociopolitical, cultural, and economic agendas. White Jesus was constructed by combining empire, colorism, racism, education, and religion; the by-product is a distortion that reproduces violence in epistemic and physical ways. The authors distinguish White Jesus from Jesus of the Gospels, the one whose life, death, and resurrection demands sacrificial love as a response-a love ethic. White Jesus is a fraudulent scheme that many devotees of Jesus of Bethlehem naively fell for. This book is about naming the lies, reclaiming the person of Jesus, and reasserting a vision of power that locates Jesus of the Gospels in solidarity with the easily disposed. The catalytic, animating, and life-altering power of the cross of Jesus is enough to subdue White Jesus and his patronage. White Jesus can be used in a variety of academic disciplines, including education, religion, sociology, and cultural studies. Furthermore, the book will be useful for Christian institutions working to evaluate the images and ideologies of Jesus that shape their biblical ethics, as well as churches in the U.S. that are invested in breaking the mold of homogeneity, civil religion, and uncoupling commitments to patriotism from loyalty to one Kingdom. Educational institutions and religious organizations that are committed to combining justice and diversity efforts with a Jesus ethic will find White Jesus to be a compelling primer.

Following the development of a "Concept Note" for the World Bank Education Strategy 2020, the World Bank engaged in a series of activities to garner feedback about the new strategy. In early 2011, a revised strategy was published entitled, "Learning for All: Investing in People's Knowledge and Skills to Promote Development." The document ranges from explaining the role of education in development to the philosophy behind a new strategy and concludes with details about performance and impact indicators. To bring together the scholarly work and both evidence and expert opinion about the development practices of the Bank, this volume includes chapters/authors with a range of research interests, practical experience, and ideological backgrounds.

In White Jesus: The Architecture of Racism in Religion and Education, White Jesus is conceived as a socially constructed apparatus-a mythology that animates the architecture of salvation-that operates stealthily as a veneer for patriarchal White supremacist, capitalist, and imperialist sociopolitical, cultural, and economic agendas. White Jesus was constructed by combining empire, colorism, racism, education, and religion; the by-product is a distortion that reproduces violence in epistemic and physical ways. The authors distinguish White Jesus from Jesus of the Gospels, the one whose life, death, and resurrection demands sacrificial love as a response-a love ethic. White Jesus is a fraudulent scheme that many devotees of Jesus of Bethlehem naively fell for. This book is about naming the lies, reclaiming the person of Jesus, and reasserting a vision of power that locates Jesus of the Gospels in solidarity with the easily disposed. The catalytic, animating, and life-altering power of the cross of Jesus is enough to subdue White Jesus and his patronage. White Jesus can be used in a variety of academic disciplines, including education, religion, sociology, and cultural studies. Furthermore, the book will be useful for Christian institutions working to evaluate the images and ideologies of Jesus that shape their biblical ethics, as well as churches in the U.S. that are invested in breaking the mold of homogeneity, civil religion, and uncoupling commitments to patriotism from loyalty to one Kingdom. Educational institutions and religious organizations that are committed to combining justice and diversity efforts with a Jesus ethic will find White Jesus to be a compelling primer.

This book underscores the role of belief and knowledge that are outside the canons of science, as they are not often considered within the core functions of a university. It explores various ways in which belief systems are part of the fabric of higher education - either implicitly or explicitly - and pursues a deeper understanding of the role of belief practices as it plays out in both private and public higher education. The broad variety of geographic locations and belief systems represented here demonstrate the ways in which implicit and explicit belief systems affect higher education. The book is unique in its breadth of coverage, but also in its depth of exploration regarding how belief systems function in society through the avenue of higher education, which is often a central site for the production and dissemination of knowledge.

From scholarly monographs to papal homilies, Joseph Ratzinger has insisted consistently over decades that Christianity is not a set of ideas to believe or, even less, moral laws to follow. Rather, Christianity is about a person and our encounter with that person.

In "The Word Made Love," Christopher Collins identifies in the structure of Ratzinger's thought the presentation of God as one who speaks and who ultimately speaks Himself in the person of Jesus Christ. Humanity's posture before God is one of hearing and responding. For Ratzinger, then, dialogue is the basic structure of al reality, and the Christian Vision articulates the radical transformation that happens when we enter into this divine dialogue. Collins argues that this dialogical, communicative structure is a distinctive aspect of Ratzinger's thought and a unique contribution to the renewal of theology in our day.