This book offers a conceptual re-think of how university community engagement functions as a lifelong learning resource for communities. While having a specific focus on the South African context, it has important implications for other universities which are concerned with their communities, and makes a compelling argument for the university as a public good, in spite of current trends towards marketization and commodification of higher education. The book draws on a theoretical framework of capabilities, asset-based community development, and the adult learning concept of dialogue, to propose a model whereby the boundary walls of the university become metaphorically 'porous', so that community members feel free to interact with the university as equal members of society. A historical outline of African universities is provided, as well as an exploration of the evolution of terms for community engagement, service learning and learning cities; and an examination of the policy and practice implications for the ideological model of a porous university.

Published in 1999, this work suggests that widening participation is not just about changing learner expectations; it is also about changing institutional expectations and practices. "Higher" learning, for example, should include a broader, more inclusive range of knowledge and ways of knowing than at present and criteria for learning achievement should include assessment of "citizenship" as well as linear outcomes.

Published in 1999, this work suggests that widening participation is not just about changing learner expectations; it is also about changing institutional expectations and practices. "Higher" learning, for example, should include a broader, more inclusive range of knowledge and ways of knowing than at present and criteria for learning achievement should include assessment of "citizenship" as well as linear outcomes.

This fascinating monograph explores lifelong learning in the context of development as it is used for low and middle income countries, particularly with reference to Africa and South Asia. Taking a broadly postcolonial and critical theory perspective, thus privileging texts from the 'global South' that highlight pre-colonial origins for lifelong learning, it critiques the discourse of development as it applies to education for low income countries, and explores relevant texts that apply lifelong learning principles to nation building and other development issues.
Professor Preece draws on the broader philosophical and sociological concerns of authors from low and middle income countries in order to highlight values, cultures and learning priorities that are often forgotten in the dominant and usually instrumentalist policy texts for lifelong learning. She includes reference to African Renaissance texts on African philosophies and education traditions, feminist theories on lifelong learning, Southern feminist approaches to gender issues, and comparative research literature that addresses the dangers of uncritical international transfer.

This book offers a conceptual re-think of how university community engagement functions as a lifelong learning resource for communities. While having a specific focus on the South African context, it has important implications for other universities which are concerned with their communities, and makes a compelling argument for the university as a public good, in spite of current trends towards marketization and commodification of higher education. The book draws on a theoretical framework of capabilities, asset-based community development, and the adult learning concept of dialogue, to propose a model whereby the boundary walls of the university become metaphorically 'porous', so that community members feel free to interact with the university as equal members of society. A historical outline of African universities is provided, as well as an exploration of the evolution of terms for community engagement, service learning and learning cities; and an examination of the policy and practice implications for the ideological model of a porous university.

This book details the findings of a comparative study which sought to explore the extent to which selected non-formal education programmes in five different countries (Botswana, Lesotho, Malawi, Nigeria and Scotland) are improving the lives and livelihoods of their participants. Moreover, poverty can be interpreted in different ways, and programmes impact differently on these different forms of poverty. A curriculum that was holistic and multi-sectoral in its approach appeared to have a greater impact on livelihoods than education that focused on literacy skills alone.

Botswana is widely regarded as a model African democracy. Since independence in 1966, the country has enjoyed unparalleled peace and stability within the African continent. It has also experienced unprecedented changes from being one of the ten poorest countries in the world to its current status as a middle-income country. However, in spite of the advances of the last thirty years, it still experiences high levels of poverty and inequality. Perceived inhibitors to progress are attributed to the younger generation's erosion of traditional values and a collective reluc-tance to take pride in the nation. This book offers an analysis of how the younger generation is reconciling globalisation influences with traditional cultural values and belief systems. It argues that this generation does care about their country, but has changed priorities. It further recom-mends educational interventions that might nurture the bestow Botswana's cultural heritage whilst ensuring an active, democratic citizenry that is relevant to modernity.

This fascinating monograph explores lifelong learning in the context of development as it is used for low and middle income countries, particularly with reference to Africa and South Asia. Taking a broadly postcolonial and critical theory perspective, thus privileging texts from the 'global South' that highlight pre-colonial origins for lifelong learning, it critiques the discourse of development as it applies to education for low income countries, and explores relevant texts that apply lifelong learning principles to nation building and other development issues. Professor Preece draws on the broader philosophical and sociological concerns of authors from low and middle income countries in order to highlight values, cultures and learning priorities that are often forgotten in the dominant and usually instrumentalist policy texts for lifelong learning. She includes reference to African Renaissance texts on African philosophies and education traditions, feminist theories on lifelong learning, Southern feminist approaches to gender issues, and comparative research literature that addresses the dangers of uncritical international transfer.>