This book explores the role of the university in upholding democratic values for societal change. The chapters advocate for the moral virtue of democratic patriotism: the editors and contributors argue that universities, as institutions of higher learning, can encourage the creation of critical and patriotic citizens. The book suggests that non-violence, tolerance, and peaceful co-existence ought to manifest through pedagogical university actions on the basis of educators' desire to cultivate reflectiveness, criticality, and deliberative inquiry in and through their academic programmes. In a way, universities can respond more positively to the violence on our campuses and in society if public and controversial issues were to be addressed through an education for democratic citizenship and human rights.

This book argues for renewed understandings of academic activism, understandings that conceive of the ideas, arguments and scholarship of the academe as embedded within the practices of what the academy does. It examines why and how a renewed notion of academic activism informs a philosophy of higher education specifically in relation to teaching and learning. The book focuses on the theories and practices of teaching and learning, in particular how such pedagogical actions are guided by social, political and cultural influences outside of the university as a higher education institution. The authors advocate for a living philosophy of higher education that is commensurate with real actions and imaginary fictions of what constitutes higher education and what remains in becoming for the discourse. With a focus on South African social justice education, the book imagines pathways for academic activism to manifest in revolutionised pedagogical actions or actions that bring into contestation what already exists with the possibility for the cultivation of renewal.

This edited collection explores how democratic citizenship education manifests across the African continent. A recognition of rights and responsibilities coupled with an emphasis on deliberative engagement among citizens, while not uniquely African, provides ample evidence that the concept can most appropriately be realised in relation to its connectedness with experiences of people living on the continent. Focussing on a diverse collection of voices, the editors and authors examine countries that have an overwhelming allegiance to democratic citizenship education. In doing so, they acknowledge that this concept, enveloped by a certain Africanness, has the potential to manifest in practices across the African continent. By highlighting the success of democratic citizenship education, the diverse and varied contributions from across this vast continent address the malaise in its implementation in countries where autocratic rule prevails. This pioneering volume will be an invaluable resource for researchers and students working in the fields of education and sociology, particularly those with an interest in education policy, philosophy of education and global citizenship initiatives.

This book examines how democratic education is conceptualised by exploring understandings of emotions in learning. The authors argue that emotion is both an embodiment and enhancement of democratic education: that rationality and emotion are not separate entities, but exist on a continuum. While democratic education would not exist if it were incommensurate with reason, making judgements about the human condition could not happen without invoking emotion. Synthesising Muslim scholarship with the perspectives of the Western world, the book draws on scholars such as Ibn al-Arabi, Ibn Sina (Avicenna) and Fazlur Rahman to offer an enriched and expanded notion of democratic education. This engaging and reflective work will be of interest and value to students and scholars of educational philosophy and cultural studies.

Political and social expectations are often stymied and distorted by individual and communal identities-creating vastly incongruent and unrelated lived experiences, often within the same context. Democratic Education as Inclusion explores how the existence and enactments of diversity continue to present ubiquitous epicenters of misreading, misrecognition, and missed opportunities for peaceful co-existence-whether in established, or nascent democracies. Nuraan Davids and Yusef Waghid study how the public sphere has never held the same meaning to all individuals or groups. As such, there are deep implications for differentiated experiences of citizenship, between those who are included in the center of the sphere, and those who are excluded on the margins. This book explains the dyadic relationship between inclusion and exclusion and how it is not limited to the public sphere, or to broader conceptions of democratic citizenship. It is as apparent in educational settings, presenting under-explored complexities not only for teaching and learning, but for the life experiences of participants in teaching-learning. Often the foundational norms put into place during educational initiations become the primary determinants of how young people conceive of themselves as citizens, and how they conceive of themselves in relation to others.

Education, Assessment, and the Desire for Dissonance aims to address the contentious practice of assessment in schools and universities within a poststructuralist educational paradigm. Within the theoretical paradigm of Foucault's (1994) notions of governmentality, subjectification and dissonance, the book examines why, through which and in which ways (how) educational assessment should unfold considering the challenges of globalized and cosmopolitan dimensions of educational change that have beset educational institutions. Waghid and Davids show how conceptual derivatives of Foucauldian governmentality, in particular the notions of power, panopticon and surveillance, dispositive, freedom and resistance-as relational concepts-affect assessment in universities and schools. The authors argue why universities and schools cannot be complacent or non-responsive to current understandings and practices of assessment. In the main, the authors contend that a Foucauldian notion of powerful, subjectified and dissonant assessment can, firstly, be extended to an Agambenian (2011) notion of a profane, denudified and rhythmic form of assessment; and secondly, be enhanced by a Derridian (1997) idea of friendship that bridges a Foucauldian view of governmental assessment with an Agambenian view of ethical assessment. Friendship allows people to act responsibly towards one another-that is, teachers and students acting responsibility towards one another-and resonates with an ongoing pursuit of rhythmic assessment practices. Such a form of assessment opens up an attentiveness to the incalculable and unexpected encounters that bear the responsibility of acting with one another. The authors conclude that an assessment with teaching and learning can transcend the limitations of an assessment of learning and an assessment for learning.

This book draws upon ethical dimensions of Muslim education as a means through which to address contemporary issues, such as social and societal conflicts, exclusion and marginalisation, and violence. It argues that an ethical Muslim education is underscored by the practice of autonomous, critical and deliberative engagement that can engender reflective judgement, compassionate recognition and a responsible ethical (Muslim) community. Such a community is not only capable of cultivating human relationships based on non-coercion, truthful and peaceful human coexistence, but can also quell the stereotypes and forms of dystopia and exclusion that are pervasive in contemporary society. Put differently, Muslim education extends the neo-Kantian view that ethical human conduct can be rationalised in terms of achieving morally worthwhile action towards forms of engagement that are potentially disruptive.

This book explores how the concept of tolerance might be understood, cultivated and enacted in and through educational encounters. It argues that by opening up educational encounters to allow for 'dissent' - that is, disagreement, criticism and open dialogue - our everyday social life experiences and relationships would flourish, and potentially allow for a more peaceful and harmonious co-existence alongside those with whom we disagree. Dissent does not mean that 'anything goes'; what is needed is considerate and responsible recognition of distinct and diverse perspectives. Tolerance is sometimes regarded as a simple and uncritical celebration of difference, and sometimes dismissed as a necessary and resentful acceptance of others. Here, the authors make a compelling case for 'conditional tolerance', which requires us to continuously reflect on the limits of what we are willing to tolerate. The book will be an indispensable resource for researchers and students working in the areas of education, philosophy and sociology, particularly those with an interest in educational freedom, democracy and social justice.

Educational Leadership in Becoming reconsiders educational leadership in its current forms, and presents a more plausible form of educational leadership to contend with the complexities currently found in universities and schools. Much of the literature in vogue concerning educational leadership ranges from transactional to transformative representations of the concept in relation to educational management and policy, curriculum inquiry and pedagogical action. The primary aim of this book is to revisit some of the dominant understandings of educational leadership and to offer an extended view of the practice along the lines of potentiality and becoming. Davids and Waghid argue that all current forms of educational leadership are insufficient to enact responsible human action, particularly when it comes to addressing the combined issues of globalisation and equitable redress and transformation, whether in relation to leading schools or universities. The primary objective of the book is to draw on the Agambian notion of becoming in order to show that an educational leadership in becoming is better placed to not only address the myriad challenges besetting education, but to also enhance the potential of leadership in action. The book addresses an international audience by analysing conceptions of transformative leadership and should be read by anyone who is interested in education and educational leadership, as well as the impact of neoliberal agendas on education and society. It should also appeal to those interested in the philosophy of education.

This book argues for renewed understandings of academic activism, understandings that conceive of the ideas, arguments and scholarship of the academe as embedded within the practices of what the academy does. It examines why and how a renewed notion of academic activism informs a philosophy of higher education specifically in relation to teaching and learning. The book focuses on the theories and practices of teaching and learning, in particular how such pedagogical actions are guided by social, political and cultural influences outside of the university as a higher education institution. The authors advocate for a living philosophy of higher education that is commensurate with real actions and imaginary fictions of what constitutes higher education and what remains in becoming for the discourse. With a focus on South African social justice education, the book imagines pathways for academic activism to manifest in revolutionised pedagogical actions or actions that bring into contestation what already exists with the possibility for the cultivation of renewal.

Teaching and Learning as a Pedagogic Pilgrimage is premised on an argument that if higher education is to remain responsive to a public good, then teaching and learning must be in a perpetual state of reflection and change. It argues in defence of teaching and learning as constitutive of a pedagogic pilgrimage and draws on a range of scholars and theories to explore concepts such as transcendental journeys, belief, hope and imagination. The main objective of the book is to show how teaching and learning ought to be reconsidered in relation to that which lies beyond the parameters of the encounters, as well as that which is intrinsic to the encounters. This book gives shape to rituals and routines of engagement and debate, before extending the limitations in deliberative pedagogic encounters to offer desirable outcomes in which both student and teacher can practice a spiritual take on teaching and learning along a continuum of ongoing action. Themes explored in the chapters include the following: Faith and deliberative encounters Post-human ethics of care in teaching and learning Diffracted teaching and learning This book will be of great interest to academics, researchers and post-graduate students in the fields of philosophy of education, and teaching and learning in the philosophy of education. It will also appeal to school and university educators, policymakers and prospective teachers.

* different from previously published works on university as a space for thinking as it introduces the metaphors of play and playfulness to enhance existing understandings of a university* the book has a timely and interesting focus, and an international relevance as it provides a new perspective in how a university might be put to a different use

An in-depth exploration of Nuraan Davids’ experience as a Muslim ‘coloured’ woman, traversing a post-apartheid space. It centres on and explores a number of themes, which include her challenges not only as a South African citizen, and within her faith community, but as an academic citizen at a historically white university. The book is her story, an autoethnography, her reparation.

By embarking on an auto-ethnography, she not only tries to change the way her story has been told by others, transforms her ‘sense of what it means to live’ (Bhabha, 1994). She is driven by a postcolonial appeal, which insists that if she seeks to imprint her own way of life into the discourses which pervade the world around her, then she can no longer allow herself to be spoken on behalf of or to be subjugated into the hegemonies of others.

The main argument of Out of Place is that Muslim, ‘coloured’ women are subjected to layers of scrutiny and prejudices, which have yet to be confronted. What we know about Muslim ‘coloured’ women has been shaped by preconceived notions of ‘otherness’, and attached to a meta-narrative of ‘oppression and backwardness’. By centring and using her lived experiences, the author takes readers on a journey of what it is like to be seen in terms of race, gender and religion – not only within the public sphere of her professional identities, but within the private sphere of her faith community.

This edited collection explores how democratic citizenship education manifests across the African continent. A recognition of rights and responsibilities coupled with an emphasis on deliberative engagement among citizens, while not uniquely African, provides ample evidence that the concept can most appropriately be realised in relation to its connectedness with experiences of people living on the continent. Focussing on a diverse collection of voices, the editors and authors examine countries that have an overwhelming allegiance to democratic citizenship education. In doing so, they acknowledge that this concept, enveloped by a certain Africanness, has the potential to manifest in practices across the African continent. By highlighting the success of democratic citizenship education, the diverse and varied contributions from across this vast continent address the malaise in its implementation in countries where autocratic rule prevails. This pioneering volume will be an invaluable resource for researchers and students working in the fields of education and sociology, particularly those with an interest in education policy, philosophy of education and global citizenship initiatives.

The authors have spent their lives in South Africa, are writing this book from and within a very particular context of compounded oppression, marginalisation and otherness. In many ways, apartheid has both damaged and provided us with the emotions and language through which to speak from and about harmful speech. That apartheid managed to succeed in its depravity for as long as it did, begins to provide some hint to the often-underestimated power and debilitation of speech and language. This book, therefore, is not only an interpretation and analysis of what a philosophy of education might have to offer in relation to the debate on free speech. Rather, it is also an attempt to make meaning of lived experiences - its encounters, it conflicts and its harms - so that this debate is extended beyond conceptual deliberations and into a realm of human and humane dialogue for the sake of seeing and knowing one another. The authors are intent upon understanding the arguments-both for and against freedom of speech-for the purpose of what makes educational sense. In short, the book questions whether constraining any form of speech would create conditions for control and manipulation that affect pedagogical encounters adversely. If encounters were to remain justifiable, ways should be found to undermine a restriction on free speech rather than encouraging the advocacy of constrained free speech within pedagogical encounters. The authors raise questions about whether an argument for free speech can ensure more durable and justifiable pedagogical encounters in which the rights of teachers and students to exercise their rights to uncensored free speech should and would never be violated.

This book draws upon ethical dimensions of Muslim education as a means through which to address contemporary issues, such as social and societal conflicts, exclusion and marginalisation, and violence. It argues that an ethical Muslim education is underscored by the practice of autonomous, critical and deliberative engagement that can engender reflective judgement, compassionate recognition and a responsible ethical (Muslim) community. Such a community is not only capable of cultivating human relationships based on non-coercion, truthful and peaceful human coexistence, but can also quell the stereotypes and forms of dystopia and exclusion that are pervasive in contemporary society. Put differently, Muslim education extends the neo-Kantian view that ethical human conduct can be rationalised in terms of achieving morally worthwhile action towards forms of engagement that are potentially disruptive.

Education, Assessment, and the Desire for Dissonance aims to address the contentious practice of assessment in schools and universities within a poststructuralist educational paradigm. Within the theoretical paradigm of Foucault's (1994) notions of governmentality, subjectification and dissonance, the book examines why, through which and in which ways (how) educational assessment should unfold considering the challenges of globalized and cosmopolitan dimensions of educational change that have beset educational institutions. Waghid and Davids show how conceptual derivatives of Foucauldian governmentality, in particular the notions of power, panopticon and surveillance, dispositive, freedom and resistance-as relational concepts-affect assessment in universities and schools. The authors argue why universities and schools cannot be complacent or non-responsive to current understandings and practices of assessment. In the main, the authors contend that a Foucauldian notion of powerful, subjectified and dissonant assessment can, firstly, be extended to an Agambenian (2011) notion of a profane, denudified and rhythmic form of assessment; and secondly, be enhanced by a Derridian (1997) idea of friendship that bridges a Foucauldian view of governmental assessment with an Agambenian view of ethical assessment. Friendship allows people to act responsibly towards one another-that is, teachers and students acting responsibility towards one another-and resonates with an ongoing pursuit of rhythmic assessment practices. Such a form of assessment opens up an attentiveness to the incalculable and unexpected encounters that bear the responsibility of acting with one another. The authors conclude that an assessment with teaching and learning can transcend the limitations of an assessment of learning and an assessment for learning.

Teaching and Learning as a Pedagogic Pilgrimage is premised on an argument that if higher education is to remain responsive to a public good, then teaching and learning must be in a perpetual state of reflection and change. It argues in defence of teaching and learning as constitutive of a pedagogic pilgrimage and draws on a range of scholars and theories to explore concepts such as transcendental journeys, belief, hope and imagination. The main objective of the book is to show how teaching and learning ought to be reconsidered in relation to that which lies beyond the parameters of the encounters, as well as that which is intrinsic to the encounters. This book gives shape to rituals and routines of engagement and debate, before extending the limitations in deliberative pedagogic encounters to offer desirable outcomes in which both student and teacher can practice a spiritual take on teaching and learning along a continuum of ongoing action. Themes explored in the chapters include the following: Faith and deliberative encounters Post-human ethics of care in teaching and learning Diffracted teaching and learning This book will be of great interest to academics, researchers and post-graduate students in the fields of philosophy of education, and teaching and learning in the philosophy of education. It will also appeal to school and university educators, policymakers and prospective teachers.

The Thinking University Expanded considers how the university can be extended and developed to an institution of play that becomes a gateway to new compositions and enactments of opportunities and happiness for university academics and students alike. A university of and in continuous play can shape the public sphere in ways that reimagine both the epistemological and political, and the metaphysical and the ethical. Without abandoning the university's emphasis on thinking, the book examines the prospects of opening the university to 'a new, possible use'. The singular outcomes-based lens of seeing higher education distorts the humane and ethical nuance of what a university can potentially do and aspire towards. For this reason, the book intends to find a new use for the idea of a university - one that is responsible and responsive in both its pursuit of the truth and being open to different kinds of truth, as made manifest in diverse contexts and life-worlds. This book will be of great interest for academics, researchers and postgraduate students in the field of higher education.

Who are our teachers? Should we care about who teaches our children? Because who they are, matters. It matters because who teachers are, manifests in how they teach. The authors' analyses of prominent teachers in Anglo-Saxon philosophy of education and Muslim philosophy of education, coupled with their own narratives of what it means to be and become a teacher inform the central theme of this book, namely that teachers do matter. In addition, no attempt at good teaching and learning can manifest without having some idea of who teachers are and who they can become. In the main, becoming an authentic teacher can happen only in the presence of what it means for teachers to be or become transformative, dialectical and imaginative, deconstructive and friendly, expositors of equality and disruption, eloquent and conscientious and spiritual. It is such an understanding, which the authors advance and dare to cultivate in our institutions of primary, secondary and higher learning.

This book extends liberal understandings in and about democratic citizenship education in relation to university pedagogy, more specifically higher teaching and learning. The authors' argument is in defence of cultivating humanity through (higher) educational encounters on the basis of virtues that connect with the idea of love. Unlike romantic and erotic love, the book examines love in relation to educational encounters whereby humans or citizens can engage autonomously, deliberatively andresponsibly, yet lovingly. The rationale for focussing on the notion of philia (love) in educational encounters, the authors argue, is that doing so allows our current understandings of such encounters to be expanded beyond mere talk of reasonable engagements-autonomous action, deliberative iterations, and simple action-toward emotive enactments that could enhance human relations in educational encounters.

Hope is a complex concept-one academics use to accept the unknown while also expressing optimism. However, it can also be an action-oriented framework with measurable outcomes. In Education Transformation in Muslim Societies, scholars from around the world offer a wealth of perspectives for incorporating hope in the education of students from kindergarten through university to stimulate change, dialogue, and transformation in their communities. For instance, though progress has been made in Muslim societies on early education and girls' enrollment, it is not well documented. By examining effective educational initiatives and analyzing how they work, educators, policymakers, and government officials can create a catalyst for positive educational reform and transformation. Adopting strength-based educational discourse, contributors to Education Transformation in Muslim Societies reveal how critical the whole-person approach is for enriching the brain and the spirit and instilling hope back into the teaching and learning spaces of many Muslim societies and communities. Education Transformation in Muslim Societies is a copub with the International Institute of Islamic Thought.

Educational Leadership in Becoming reconsiders educational leadership in its current forms, and presents a more plausible form of educational leadership to contend with the complexities currently found in universities and schools. Much of the literature in vogue concerning educational leadership ranges from transactional to transformative representations of the concept in relation to educational management and policy, curriculum inquiry and pedagogical action. The primary aim of this book is to revisit some of the dominant understandings of educational leadership and to offer an extended view of the practice along the lines of potentiality and becoming. Davids and Waghid argue that all current forms of educational leadership are insufficient to enact responsible human action, particularly when it comes to addressing the combined issues of globalisation and equitable redress and transformation, whether in relation to leading schools or universities. The primary objective of the book is to draw on the Agambian notion of becoming in order to show that an educational leadership in becoming is better placed to not only address the myriad challenges besetting education, but to also enhance the potential of leadership in action. The book addresses an international audience by analysing conceptions of transformative leadership and should be read by anyone who is interested in education and educational leadership, as well as the impact of neoliberal agendas on education and society. It should also appeal to those interested in the philosophy of education.

Nuraan Davids and Yusef Waghid teach philosophy of education to students, who are completing a post-graduate certificate in education (PGCE) in order to qualify as teachers. They make the argument that philosophy and education are intertwined as action concepts with the potential to affect teacher education practices. Philosophy and Education as Action: Implications for Teacher Education endeavors to clarify pertinent philosophical concepts in education and look at how these concepts impact teaching, learning, and management as classroom practices. Through the philosophical concepts of episteme (knowledge), phronesis (practical reasoning), praxis (productive action), paideia (education), parhessia (free speech), techne (craft or art), dialogos (deliberative engagement), philia (love and friendship), kosmopolitis (cosmopolitanism), and dinamis (potentiality), students can come to speech through a philosophical discourse situated in educational studies.

Nuraan Davids and Yusef Waghid teach philosophy of education to students, who are completing a post-graduate certificate in education (PGCE) in order to qualify as teachers. They make the argument that philosophy and education are intertwined as action concepts with the potential to affect teacher education practices. Philosophy and Education as Action: Implications for Teacher Education endeavors to clarify pertinent philosophical concepts in education and look at how these concepts impact teaching, learning, and management as classroom practices. Through the philosophical concepts of episteme (knowledge), phronesis (practical reasoning), praxis (productive action), paideia (education), parhessia (free speech), techne (craft or art), dialogos (deliberative engagement), philia (love and friendship), kosmopolitis (cosmopolitanism), and dinamis (potentiality), students can come to speech through a philosophical discourse situated in educational studies.