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What role does higher education play in achieving the Sustainable Development Goals?

My guest today is Tristan McCowan, author of the new book entitled Higher Education for and beyond the Sustainable Development Goals, which was published earlier this year. Tristan interrogates the idea of a so-called developmental university working towards the SGDs, identifying both positive and negative outcomes.

Tristan McCowan is a Professor of International Education at the Institute of Education, University College London. I spoke with Tristan in his office in London, which just so happens to be around the corner from mine. This is actually the first podcast that I’ve recorded at my new intuitional home at the Institute of Education. There’s a lot more to say about the future of FreshEd now that I live in London, but I’m going to wait until next year to tell you all about it. For now, enjoy our latest episode and stay tuned for our end of year show with Susan Robertson and Roger Dale, which will air next week.

Citation: McCowan, Tristan, interview with Will Brehm, FreshEd, 184, podcast audio, December 9, 2019. https://freshedpodcast.com/mccowan/

Will Brehm 1:39
Tristan McCowan, welcome to FreshEd.

Tristan McCowan 1:41
Thanks, Will. It is a great pleasure to be here.

Will Brehm 1:43
So, I want to start by talking a little bit about the SDGs, but specifically about higher education because this is something that might not get talked about as much as primary or secondary schooling. So where in the SDGs – in the Sustainable Development Goals – is higher education even mentioned?

Tristan McCowan 2:02
So, I think it is worth thinking about what comes before the SDGs to talk about how it does appear. And in the Millennium Development Goals that came before, there was a conspicuous absence of higher education there. So, the education goal was around primary education. I suppose higher education might be included in the requirement for gender equality that was also there, but it was absent in the education goal. And this was also indicative of a general neglect of higher education in the development community for some decades before. So, the inclusion of higher education in the SDGs marks something of a return – a rekindling of interest – in higher education generally in development. And there was a lot of discussion in the consultation around the creation of what was going to replace the MDGs about how higher education might be included in that. In the SDGs themselves, the most obvious inclusion of higher education is in how it appears as a target in itself. It appears along with vocational education, tertiary education, and a specific mention of university. So that is the access goal. It is not very demanding, in my view. It doesn’t require universal access or anything resembling that. What it requires is equal access, which, as we know from international law, is really around nondiscrimination. It is an important requirement, but it is not very demanding on this. But nevertheless, it is there. And I think it is very important that universities mentioned in terms of access, getting people into university or some form of higher education. But that is not the only way that it appears in the SDG. In the book, I distinguish between three different ways that it appears. So, there is that first one we have talked about, which is access, and then two others. The second is as part of the education system as a whole. And this relates to one of your previous podcasts that was talking about SDG 4.7 and the overarching aims of education in terms of promoting global citizenship, sustainable development itself. So higher education fits into that. It is part of the education system. And it might promote a lot of the goals that we would like to see in society. The third role for higher education is the one that the book focuses on mainly, and that is higher education as a driver for all of the goals. So, every one of the 17 goals in all different areas: environmental, health, poverty, and so forth require to some degree on universities in the broadest possible way, through its teaching, but also its research and community engagement and all of its functions.

Will Brehm 4:45
So I mean, in a way, what you’re saying is that universities have this massive role to play in the SDGs not simply as access not simply as being part of the education system to meet some of these very lofty goals of 4.7, which, as the previous podcasts have shown are very sort of diverse and complex ideas. But more importantly, and perhaps most importantly, this idea of higher education as being a driver of development. So, this is a pretty large role for education, for higher education. Can universities actually even fulfill this role, do you think?

Tristan McCowan 5:24
I think my answer to that is yes, but perhaps not in the way that might immediately be imagined. So, I think the potential of universities is extraordinary. And one of the arguments that I try to make in all different kinds of fora is that universities are essential for all countries and not just for the wealthy countries that we might imagine might afford it. Universities aren’t luxury; they are critical part of all countries, however impoverished they might be, however many challenges they might face. In fact, we might think of as being especially important in those. The teaching role of universities is crucial for forming professionals in a whole range of different areas, including the kinds of primary services that were focused on in the MDGs, but also in the SDGs, around education, health, and so forth. There is a much broader teaching role of universities as well for civic and personal benefits. There is the research role of universities, breakthroughs in health, the environment, all sorts of areas in which there are huge challenges facing humanity. And then the community engagement role where universities can apply that knowledge and also engage with the knowledge that communities have. So, the potential of universities is extraordinary. Whether they can fulfill that is a different matter, and that does depend on the level of quality that universities have, the resourcing that they have, how they are organized, the kinds of autonomy they have. So, it is not guaranteed. And I think, you know, the empirical research that we have… and we have fairly good research on some countries, less good on others. The research we have shows that they are sometimes able to do that. Sometimes they are able to do that in ways that we hadn’t actually imagined. In others, they struggle to. It is worth pointing out that in low-income countries, universities have roles that are not present in higher-income countries as providers of basic services often. So, communities will often use universities because they don’t have other spaces for meeting, for, you know, cultural pursuits. Even for things as basic as Internet access, and so forth. So, universities can play a really crucial role in all countries. The final point I’d make is that the role of universities as a driver perhaps is not as automatic or guaranteed as we might imagine, even when we might consider that to be a quality university. And that is because there is a level of unpredictability to all processes of learning and scholarship.

Will Brehm 8:01
So, what do you mean? Is there a downside, sometimes, to higher education?

Tristan McCowan 8:06
There certainly can be a downside. I mean, universities have not always had positive impacts on their societies through history. One of the downsides is in exacerbating inequalities in societies. So, while universities can certainly act as mechanisms for social mobility, they can also do the opposite. And in many points in history where access has been restricted to an elite, or for particular religious or language groups, or just for men, for example, it has actually made things worse rather than make things better. So, there is that element. Also, universities have been implicated in fostering of prejudice and xenophobia as all parts of the education system.

Will Brehm 8:51
Right. Okay. So you’re sort of taking this complex view, whether it’s good and bad, the development is not always this positive linear idea but can have a complex multitude of outcomes as a result of work in higher education, or any sector, I would imagine in education more broadly defined. So, I guess when we think about the university, what you are sort of saying is that not all universities are the same. There is a lot of potential in higher education, but what actually happens looks different in different contexts; the cultural context, the national context, whatever it is. So, when you think historically, then, how can we make sense of, you know, different types of universities? You know, maybe ideal types, not necessarily what actually exists. How can we start categorizing different types of universities?

Tristan McCowan 9:48
Thanks. It is a really important question, and one that’s not posed often enough, I think. And it is worth saying at the start that what we are seeing now across the world in higher education is much less diversity than there might have been. Historically there have been models of higher learning in many parts of the world – in India and China, in the Islamic world, in Mesoamerica. Other places as well that have been quite distinct. And many of those have been lost. In fact, most of them have been lost through history. We’ve seen a dominance of the European model of university from medieval Europe, which in its spreading around the world has gained new forms of diversity, but perhaps not as much as we might have wanted and still rooted in some very similar assumptions. So, there is a degree of homogeneity around the world, but what I argue is that universities have a kind of a mixing of different historical models within them. And as you say, they are partly ideal types and partly real historically. So, you have got the medieval institution, which was a community of scholars, a community of students, engaging and debate over authoritative texts. You have the Humboldtian model that emerges in the 19th century of the research university on the pursuit of truth and academic freedom and so forth. You have then got drives towards greater relevance of the university to society, and the land grant universities in the United States were very influential in this regard. Also moves in Latin America in the early 20th century towards democratization of the university space. And leading to what in Africa in the post Second World War period was called the “developmental university,” one that is tied very much to service to society. And then most recently, the emergence of the entrepreneurial or the enterprise university, one which is focused on income generation through selling of its services. So, we have got these different models, and I think we can see them all in our institutions. In some, you know, the entrepreneurial model is dominant. In others, we might see, you know, more of the Humboldtian model, but jostling for space, and of course, in the different actors that are engaged as well.

Will Brehm 12:07
You are thinking through this developmental university because it sort of links in with the SDGs. So, in what way do you see the developmental university? How do we think about that university, that type of university, if it truly does do service to society in the ideal that is written in the SDGs?

Tristan McCowan 12:31
Yeah, I mean I think if you look at the role that’s proposed for universities, it is something close to the developmental model: a university that has as its primary purpose serving society in an egalitarian mode, or perhaps beyond the egalitarian, actually focusing primarily on the most disadvantaged populations. By privileging those populations, reducing poverty and so forth, and dealing to a large extent with applied knowledge and an impact on nonacademic communities. And there is something of a contradiction there between the kinds of higher education that are promoted by many of the international agencies, which in many ways actually undermine that kind of developmental role of universities.

Will Brehm 13:13
How so?

Tristan McCowan 13:15
Particularly through a promotion of expansion at all costs. Now, there is a real need for expanding higher education. Access has grown rapidly over the last 20 years. But much of the expansion has taken place in very commercialized, for-profit sectors of higher education, or sometimes distance education with low quality, which has, while it has allowed more people to gain higher education diplomas, it has not necessarily allowed them the learning that will be meaningful in their lives, and certainly hasn’t promoted research and community engagement in the public interest. So, there have been dynamics in the growth of higher education sectors, which have brought some benefit for individuals, but without much of a contribution to the public good.

Will Brehm 14:04
So, given this sort of “massification” of higher education and how that might begin to challenge some of the value and the functions of the university, what sort of trends have you noticed worldwide? You know, let’s take a broad view here. Broadly speaking, what sort of major trends do you see in higher education today?

Tristan McCowan 14:24
Well, one of them I have touched on already, which is the move towards commercialization. Which is present in the astounding growth of the for-profit sector. And that is very evident in one of the countries that I work very closely with, which is Brazil, but you can also see it in many other parts of the world. But also, of course, there is a commercialization of public institutions through so-called cost-sharing policies, the charging of fees, and other forms of creeping privatization. Now commercialization is a term that encompasses a whole range of different activities which have different kinds of influence. And it is certainly, in an immediate sense, has assisted in allowing higher education systems to grow. So, it is complex. But if we are thinking about the SDGs, or about the public good more generally, there are some very worrying outcomes of that. Firstly, around the attaching of quality to price. So, as the system starts to marketize more, variable costs of courses will start to become attached either to quality or to prestige, which has worrying implications for equity. But also it makes it much harder for universities to engage in research in the public benefit, or community engagement in the public benefit, without some kind of a name to generate income from those communities; makes it much harder to fulfill the SDGs. So that is one of the big trends. A second trend is associated with the very often discussed international rankings in higher education. And one of the implications of those rankings is a privileging of a certain kind of university or a certain kind of university action. And I am not saying for a moment that the elite universities that do well in rankings are not benefiting the SDGs. Actually, I think they are with a lot of their work. But it is certainly not the only kind of institution that does that. And much of the work that is most beneficial for communities around the world is not valued by those rankings. Community engagement has almost no presence in the rankings. And an inclusive intake of students also is not valued through most of the rank.

Will Brehm 16:33
In your book, you point to this like unbelievable indicator or proxy for, I think its quality of teaching in these rankings, that is used. Can you explain what it is?

Tristan McCowan 16:44
Well, in the Shanghai ranking, the number of alumni with Nobel Prizes is taken as a proxy for quality, which is…

Will Brehm 16:52
That is crazy! I mean, so, these rankings then, the way they sort of measure this idea of quality across universities, can be pretty absurd, almost to the extreme sometimes.

Tristan McCowan 17:06
It is a small minority of all higher education institutions that are listed on international rankings at all. So, you could say, “Well, perhaps it’s irrelevant”. But actually, it does have an influence. Because even if most institutions don’t have a realistic chance of getting into the upper echelons, discursively, it does influence the way institutions see themselves. They start not to value the good work that they are doing. And they start to aspire towards work that perhaps isn’t in their best interest.

Will Brehm 17:33
I mean, we are sitting here at the Institute of Education, and out the front door, there is a big sign with the ranking on it. I mean, it is sort of, you know, it is the first thing you see when you walk into this building.

Tristan McCowan 17:46
Yeah, absolutely.

Will Brehm 17:48
So, one of the last trends that you write about in your book, you use the word “unbundling”. Can you explain what this is? I never really came across this term before.

Tristan McCowan 17:57
So, it is a term that comes from business originally. And it is the process of separating out products that had previously been sold together for commercial advantage, either for the producer or sometimes for the consumer. I suppose the most obvious example in contemporary times is low-cost airlines, where you are not tied into paying for your baggage or your seat or so forth; you can purchase things individually. In higher education, it is a very controversial process. It is quite incipient; we’re just seeing the earliest signs of it yet. But for example, the separation out of different parts of what we might have considered to be the bundle of higher education. Of instruction, assessment, research, extracurricular activities, and so forth. So, one way that this has manifested itself is in the provision of no-frills, what I call no-frills courses. Very basic provision, where you pay a lower cost, and you just have access to the basic instruction, and you have to pay extra if you want some other things

Will Brehm 19:01
Such as? Like access to the library?

Tristan McCowan 19:03
Well, I have never seen a case of no access at all to the library. But certainly, there is an example in the UK where you have very minimal access to university facilities beyond what you would basically need to do one’s course. You know, this does open the door to a kind of a segregation of lower and higher-income students.

Will Brehm 19:25
Of course. And where does the process end? Right, you almost can get to the point where you have to pay to use the bathroom.

Tristan McCowan 19:30
Absolutely, absolutely. I think it is very worrying. It is a seductive idea because it appears to be addressing the huge escalation of costs, particularly in the United States. And allowing more people into the higher education system. So, it is seductive in that sense, but it is very worrying because then you start to have a very hierarchical system, a stratified system, where disadvantaged students have access to less.

Will Brehm 19:54
Second class students. You know, these are pretty worrying trends. This idea of status, this idea of commodification and commercialization, and this idea of unbundling. So, do you think this idea of, you know, the developmental university, service to society, these sort of liberal democratic ideals. You know, what has to change so we can actually create universities that embrace those ideas rather than … or, you know. It seems as if some of these other ideas and trends you have been talking about sort of go against some of these developmental ideas.

Tristan McCowan 20:32
Well, I think we need two things. I think there does need to be state investment; there needs to be public investment and state support. But I wouldn’t want to say that all of initiative needs to come from the central state. I think we also need to create more opportunities for local innovation. So, in my work, I am very interested in and supportive of various grassroots initiatives in higher education. I think this is a really important part of the answer as well. And there are some great examples around the world of developmental institutions. They are fragile in many cases, but they are very inspiring. So, we have got University for Development Studies in Northern Ghana, which is a very interesting institution serving the arid regions of Northern Ghana, working in very innovative ways with integrated teaching and research and community engagement. There are the so-called “thematic” federal universities in Brazil, which were established over the last 15 years to promote different forms of international engagement and local development. They are fragile because, to a large extent, they just depend on the governments of their day. And in Brazil, you have had a very radical shift to the right and the consequent withdrawal of support from these institutions. You have also got challenges with innovative institutions starting to, you know, being pulled back to the conventional type over the years. So, there are challenges, but there are some inspiring examples that we can look to.

Will Brehm 22:01
I also think about some of these protests in Chile. I know it started recently with bus fare increase, but it sort of dovetailed with that longer student protests from 2013 that was very much against what we might call the “neoliberal university,” or whatever it might be. And even here in London, they only just had, in the UK, 60 universities went on strike for about eight days trying to really counter a lot of these same trends that you are talking about. So, there are these signs, it seems, of pushback. Now, will it actually result in any action, that’s another sort of question, I guess.

Tristan McCowan 22:41
Absolutely. I think there are mobilizations in different parts of the world. South Africa recently has had a huge student mobilization around decolonization, the curriculum, and also around fees. I think we look at Chile as a great example of a student mobilization, not only because of its massiveness, but also because, perhaps unusually, but very successfully, what started as a student mobilization started to bring other spheres of society on board. And also gained real endorsement from society and, you know, made things … you know, the government couldn’t ignore it anymore. So, I think it is a really successful example.

Will Brehm 23:20
You know, that actually makes me think of the Chicago teacher strikes in America, where it wasn’t higher education, but it was public school teachers going on strike, I think 2012/2013. And one of the reasons that they were successful, that many scholars point to, is precisely the same reason is that they had this broad coalition; it wasn’t just this narrow focus on teaching and learning, but it brought in all sectors of society, and it became such a massive movement that the government had to respond. And more importantly, a lot of the leaders from that strike ended up getting elected in many parts in Chicago. So, I mean, it seems like it is a bigger conversation on social mobilization and successful social mobilization.

Tristan McCowan 24:03
That is a really interesting example. And it also makes me think of, you know, these ideas of “post-truth” and “anti-experts” that were coming out in 2016, through Brexit and the election in the United States. And I think some politicians have tried to drive a wedge between universities and society by creating resentment. And I think it is a really important task that those involved in universities have is to try and communicate with society this shared enterprise to a large degree.

Will Brehm 24:32
Exactly. And to see it as a service to society. It is not just our own little siloed workspaces here. So, as great as that makes me feel: this idea of social mobilization and trying to change universities away from status competition, away from commodification, away from unbundling, I do wonder – and you point out in your book – that, you know, there’s a critique, as well, of that movement. Of, you know, promoting a university for liberal democracy, for furthering capitalism in many respects. So how can we even begin to think about post-development: a critique of development itself?

Tristan McCowan 25:14
So, this is why I ended up making the title “For and Beyond”, because it is very important to look beyond as well. And I see the SDGs as being important. I am not trivializing them, but they are an intermediate step. And I think ultimately, they are not going to solve all of the problems that the global community faces at the moment. As you say, the SDGs are rooted in liberal capitalist model, to a large extent, a modernization model. And there are some deep flaws in those, and indeed, you know, we can be very skeptical about whether a capitalist system can ever really achieve, you know, equality and sustainability in a global community. You know, some of the incentives for accumulation and profit that corporations have are precisely the problem that we have with the fossil fuel lobby and so forth. So, there are some real problems there. There’s another issue with the SDGs in the lack of attention to questions of identity, culture, language that leading into another issue that I think is important to a certain relation to higher education, which is around what Boaventura de Sousa Santos calls a dialogue of knowledges. So how can we think about epistemic pluralism? How can we think about not just mainstream Western academic knowledge, which is important. But how do we put that in dialogue with other forms of knowledge from different knowledge communities, from indigenous peoples, from diverse traditions around the world, which will inevitably enrich that knowledge. And this is a very important aspect of where we go with development and also where we go with higher education. And I think we need to think about two forms of creativity and imagination in the higher education space: one is around questioning the institutional forms that we are very familiar with. You know, we look at a university, and we assume that it’s going to have very particular kinds of structures and practices. And I think we need to open up our imagination, perhaps drawing on Ivan Illich’s ideas of deschooling to think about how our university might be otherwise. And then the second point around epistemic pluralism, around having different kinds of knowledge in the university, and drawing on the experiences. I’m familiar with experiences in Latin America, indigenous institutions around the continent, but there are some in other parts of the world as well, Swaraj University in India is an interesting example of how we can create universities in different ways. And if we need to go beyond the SDGs, we need to think about sustainable development. It is a different kind of university that’s going to help us achieve it.

Will Brehm 27:56
Tristan McCowan, thank you so much for joining FreshEd. It really was a pleasure talking today, and I look forward to your next book.

Tristan McCowan 28:02
Thank you very much.

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School students all over the globe have declared a “Climate Emergency.” For some time now, youth have been striking for immediate and effective action to stop global warming and secure the habitability of our planet. Greta Thunberg is perhaps the most recognizable student protesting. You’ve probably seen her moving speech at the United Nations last month.

In the context where students skip school to protest, what role do teachers play? More broadly, what is the role of education in times of climate crisis?

One group of university professors and activists have thought deeply about these questions. They have recently launched a “Call to Action” for educators, asking signatories to transform their pedagogies and curricula, realign research agendas, and reformulate policy frameworks – all in line with the climate crisis and other environmental challenges. In short, signatories are asked to voice their concerns any way they can in their professional work in and outside the classroom.

By early November, almost 2,000 educators signed the Call to Action.

Today’s show takes you behind the scenes of this Call to Action, connecting the student protests and the climate crisis to the Sustainable Development Goals and Global Learning Metrics.

(Photo credit: https://unsplash.com/s/photos/climate-change)

Sign the call to action here: https://educators-for-climate-action.org/petition/

 

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Today I speak with Elizabeth Sumida Huaman and Tessie Naranjo about indigenous women and research. They have co-edited the latest issue of the International Journal of Human Rights Education, which was released last week.

Elizabeth Sumida Huaman is an associate professor of Comparative and International Development Education at the University of Minnesota. An Indigenous education researcher, her work focuses on the link between Indigenous lands and natural resources, languages, and cultural and educational practices in the North and South America. Tessie Naranjo lives in northern New Mexico and is an internationally recognized Indigenous community education, language revitalization, and arts advocate. She is a founder of the Pueblo Indian Studies Program at Northern New Mexico College where she served as faculty, and former co-Director of the Northern Pueblos Institute.

Citation: Huaman, Elizabeth Sumida & Naranjo, Tessie, interview with Will Brehm, FreshEd, 179, podcast audio, November 4, 2019. https://freshedpodcast.com/indigenouswomen/

Will Brehm 2:55
Elizabeth Sumida Huaman and Tessie Naranjo, welcome to FreshEd.

Elizabeth Sumida Huaman 3:00
Thank you for having us, Will.

Tessie Naranjo 3:01
I am glad to be here.

Will Brehm 3:03
So, let’s start by talking about colonization – a big topic. In your new co-edited volume, in your introduction, you call it a “strategy of imperialism that has left an indelible mark on colonized lands and people.” What sort of narratives has colonization constructed about indigenous peoples and lands?

Elizabeth Sumida Huaman 3:25
I can address that. We talked about this a little bit in our introduction, but I think maybe one of the things that we can clarify is that we’d like to differentiate colonization as a set of actions or patterns that empires will use towards expansion of their empire, and oftentimes that’s bounded by time. So, there is a period of colonization, and then what we’ve seen around the world in different national contexts, is that there’s then a time of decolonization or post-colonization, often referred to as “independence.” I think what Tessie and I are referring to, and what our authors are speaking to, is a condition called “coloniality.” And so, there is an Argentinian scholar that Tessie and I use; his name is Walter Mignolo, and he talks about “coloniality,” which is the ongoing condition of colonial oppression and struggle that’s exemplified through four domains. So, these are four areas where indigenous peoples are encountering resistance and struggle. So, we think very closely about those four domains as: control of economy, which includes manipulation of land and natural resources; control of authority, which is the creation of institutions – political and legal institutions, as well as military; this creation of what is considered normative, so that oftentimes is heavily influenced by ideas of religion, as well as gender and sexuality; and then, this control over knowledge, which is oftentimes most clearly exemplified by the construction of education, and what constitutes knowledge. So, in our issue, we really think very closely about how indigenous peoples are speaking to, or speaking back to, conditions of coloniality in all of those areas. And all of our authors, I think, write about those areas in one way or another. So, they address, really, that entire system of domains, and they address coloniality as a whole, but taking up different lenses. So, one of the things that I think is really important for us to think about is not just how coloniality has left, or leaves us, in a condition where there is that, you know, as we might refer to, this mark on lands and peoples. “Lands” meaning the impact to our natural resources: you know, our earth, our water, our animals, our skies, and so forth. But then also peoples, meaning bodies and psyches. And I think what’s really critical is that our authors who put forth their work so lovingly, speak to that condition. They speak to coloniality in some way or another. And so, for example, we have one author, June Lorenzo, who is from Laguna Pueblo, who talks about this idea, counters this idea, that land and natural resources are only for human exploitation or for capital gain. And she writes about uranium mining in her own village of Paguate in Laguna Pueblo. And we also have authors like Robin Minthorn and Heather Shotton, who take up this idea. So, they would be countering this normative view of gender and sexuality. And primarily, this idea of women in leadership; they take up this idea that you know, women are not leaders because they are not visible, for example, or as visible as men. And they really challenge that.

Tessie Naranjo 7:25
Well, I was thinking about answering the question in terms of fences. I am from one of the pueblos in northern New Mexico, and I have enough knowledge about the history of our place. And I was thinking about when the colonizers came in, first the Spaniards, and then later on the white Americans. And the idea of fences became a part of our understanding. Reluctantly. And so, I was thinking of fences in terms of creating borders and boundaries, and I was thinking of how these fences psychologically make us feel less than.

Will Brehm 8:15
It is interesting. I mean putting up these fences and borders and boundaries and feeling “less than” when thinking about coloniality. And Tessie and Elizabeth, you both sort of mentioned issues of knowledge and even education. And so, you know, I want to ask a little bit about how coloniality has impacted the very meaning of research. So perhaps, Elizabeth, maybe you can start.

Elizabeth Sumida Huaman 8:44
Sure. So, in terms of how coloniality has impacted research, you know, Tessie and I are, we are community members, and we are educators, and we write as well. And we think. And we speak. I think that you know, but we also come from places. We come from very strong peoples and places that we have very strong connections to. And I think one of the ways that coloniality has shaped dominant understanding of research is to devalue those places, and to devalue our interactions as intellectual beings, as spiritual beings, with those places. So, there are wonderful scholars, some of them in our special issue. Others like Linda Smith, who is a very highly regarded Māori scholar, who has really informed our thinking around decolonizing research approaches, who do that work very well. And they help us to understand how research can be transformed by indigenous peoples. I think one of the issues that we encounter consistently as indigenous peoples is that our knowledge isn’t really knowledge – that what we know, and how we’ve managed to live in a particular place over time, isn’t necessarily something that is considered valuable. You know, it’s this idea that: well, maybe indigenous peoples didn’t really know that much about their environment, or they lived in a way that was haphazard, or they were lucky. When in reality, indigenous peoples have very strong systems and ways of interacting and of living and of thriving in places. And I think that that’s one of the key issues that we are interested in as community members is this idea that we, too, have had research for a very long time as indigenous peoples. We maybe didn’t call it “research.” There’s lots of different ways in our languages that we think about inquiry, and we think about knowledge production. But I also think that there are different reasons that we sought to understand, or to know something, and there were different uses for what we did learn.

Will Brehm 11:15
I mean, it is interesting, the idea that you know, this coloniality, the domain of the normative, as you were saying earlier, and how that has sort of narrowed the very meaning of what science is, to, you know, the scientific method or Western science. But, in fact, there’s so many other and diverse ways of knowledge, of inquiry, of what we might call research, very broadly. And, you know, your special issue really sort of draws out all of these different, diverse traditions of what research could be, and has actually been marginalized by this sort of normative stance of what modern research is supposed to look like.

Tessie Naranjo 11:57
Well, I was thinking about the community that I come from and the pueblo world, that I know more about than any other tribal group. And I was thinking about how we have our own way of researching, so that we understand our place and our land, and I was thinking that our methods are different from that non-tribal world. And I was thinking of how we are more circular in our thinking, we are more fluid in our thinking, and in contrast to the Western way of researching, which is, I don’t know if you call it regimented, but it’s different than the way that we understand how to do things. And I will give you maybe an example or so of how we have learned to live off the land. For example, the irrigation. We are a traditional agricultural people, and so how we learn how to grow corn and beans and squash is something that we learn through experimentation. And so, “researching,” if you want to call it that, has been very much a part of our lives. And in terms of, for example, the pottery making that is a traditional part of our lives: how we’ve learned how to mix clays, and how we’ve learned how to use the plants for coloring the designs on our pots, all of that is a researching. Our place, our land, so that we know what its resources are. Our methods are different, but it is researching, nevertheless.

Elizabeth Sumida Huaman 13:50
Will, you know, to speak to your point about the Western scientific method, I think Tessie really exemplifies that with her description of pueblo knowledge and living as agricultural people. I think that one of the things that is really disturbing that we’re seeing about the condition of the earth. And what we are seeing in terms of environmental catastrophe today is the distancing of our relationship from our respect and our regard for place. Our respect and our regard for natural resources and land as living beings. And I think that one of the things that, you know, Western science is not our enemy. Western science in many ways, scientists today, I think, are starting to wake up to, and have been, you know, at least for the last several decades. There are voices and people who are talking about. And they are naming it different things. So, they are calling it things like biocultural diversity, you know, or concentric ecology, for example. So, there are people who are understanding and delving more deeply into this idea of relationships. And I think that indigenous peoples, because of our relationships and our regard and our exercise of values, we don’t just talk about the values of respect or the values of love for the things around us. We have ceremonies, we have activities, we have daily things that we do as community members and as individuals, that put those into practice. And I think that people are seeing the importance and the value of that, and certainly, our authors are seeing that. So, for example, we have Danelle Cooper and her coauthors, her wonderful professor-mentors, who have really shaped a beautiful submission that highlights a couple of different sacred places, one of them being Mauna Kea in Hawaii. And we see there the tension between Western science and this drive to build, you know, super telescopes and more telescopes, and things that can really help humans to explore the universe in ways that assume that indigenous peoples didn’t have the capacity, or the technology, to do that. And I think we are talking about different purposes and different uses of technology, different definitions of technology. And I think so much of it comes back to purpose: Why do we seek knowledge? Why do we think about science the way we do? What is the ultimate goal for us? And for many of us who are really attempting to reclaim those connections to the beautiful things around us, and to appreciate the gift of life that we’ve been given, the purpose is to sustain life and to live a life of values and quality where, you know, children and communities and all the creatures can flourish. So, I don’t know that it’s necessarily a clash of Western science because Western science can be used as a tool of and as a resource for us. But it is: what is the purpose, you know? And I think that you know, those of us who were colonized by the Spanish – and there were many communities that were colonized by the Spanish back in the 1500s – you know, we joke about the Spanish being some of the very early colonial researchers. They were very early anthropologists, and they would ask questions, you know, there’s lists of questions that you can see in the archives. What were the questions that they would ask of community members? You know, they would ask questions like … and they knew, they knew that we had a relationship with place. So, for example, our mountain deities are called Apus, and so they would say, “Okay, we know this Apu. You know, the Quechua people, for example, believe that this Apu has a wife and children and so forth. We know that you know, the Quechua people believe that these mountains are families.” And they would ask the question, “Well, okay, what is the name of this Apu? Who is his wife? You know, who are his children?” And then they would say, “And where are his treasures?” And we can see a very early and primitive approach to science, a primitive approach to social science, a primitive approach to inquiry, that is material gain based. And I don’t think that you know, indigenous peoples today – what our authors, especially the authors who are participating in this special issue – are really interested in, is reclaiming our connection. For the purpose of, not just survival, but of really honoring our existence, and the existence of the things that are in creation.

Will Brehm 18:58
I mean, I love that idea of sustaining life rather than exploiting and advancing economic gain in anyway. I mean, you know, it is a very different purpose, as you said. So, Elizabeth, could you talk a little bit about why, in this special issue, you and Tessie basically situate indigenous women at the center of this conversation, in a way. Can you speak a little bit about why that is the case?

Elizabeth Sumida Huaman 19:22
Sure. So, Tessie and I were very interested in promoting and supporting a special issue that involves indigenous women because we are indigenous women. And we do research, we interact with community members, we work with institutions that serve indigenous peoples. And we do that from our own experience. And I can speak for myself to say that I began doing work with generations of Quechua  grandmothers – people from my own communities – and I was very interested in, “Well, if I’m having these kinds of experiences and thoughts as an indigenous woman, as a descendant of these women that I’m speaking with, what might be the unique lenses that indigenous women bring to the conversation? Are other women having these kinds of questions? Are they having these kinds of discussions? What feelings are coming up that might be distinct to indigenous women, particularly women who are from the communities where they’re doing the research, or who are serving the people that they hope their research will highlight in some way, uplift, bring forward?” So that’s one of the reasons why I became interested in working on this project with Tessie. And of course, I’ve held her in such high regard for so many years, and have heard the stories of her talking about her mother and her grandmother, and how she was raised by very important people, women who lived daily lives. And similarly, in my own family background, I was raised by people and had a grandmother, who is no longer with us, and aunties, who are people living daily lives in community. Experiencing certain struggles that in many ways are distinct, gender-based struggles for women in my community; I will only speak from my experience. And you know, these are women that, they are not necessarily scholars, they are not necessarily researchers. But in many ways, I think both Tessie and I wanted to pay homage to what we’ve learned from them as well. And to bring together women in this special issue that also come from somewhere, that also have aunties, that also have grandmothers, that also themselves are living daily experiences, and encountering struggles and challenges as women, and that they too have something to offer a broader conversation that is often very lofty – that’s considered very lofty, and academic, and intellectual – which is a conversation about human rights.

Will Brehm 22:22
Tessie, would you like to add anything?

Tessie Naranjo 22:24
Well, I’d first like to get started in my thoughts, and knowing that, in the pueblo world, our world is constructed with the feminine in mind, the female in mind. So, it is a natural understanding that it is the female who is a part of our beginnings. And so, I’ll start with that. And then, Elizabeth invited me to be part of this project; I did not know what I was getting into. But I was resistant, admittedly, because I thought it was too much for me, because I am pretty much, home is important to me, and I don’t stray too far from home. But in the reading, and the helping edit the articles that were submitted, I began to feel that I had the best opportunity to look at what other indigenous females were very passionate about in the work that they were doing to better the lives of their home communities. And I got all of this understanding in appreciation of the feminine through my great grandmother, who was born in 1867, and then raised my mother. Because my mother was raised by my great grandmother, who did not know how to talk English or any other language, except my language, which is Tewa. I have very much appreciation for the strength of the women in my family, as well as for the strength of women in all other tribal communities, and we are doing our part as individuals, whatever place we live at, and whatever our passion is, whatever fight, whatever cause we want to get involved in. I have been able to look at all of these, or read all of these, articles, and just I am so proud of the dedication of the females who have submitted their articles, showing that they are lifelong contributors to bettering the health of their communities.

Will Brehm 24:59
Recently, I guess, I have noticed a lot of talk about indigenous research through, or within, international organizations, like the United Nations. And I just wonder in your opinion, to what extent is the United Nations, and even places like the World Bank – I have seen them promoting ideas of indigenous research, as well. And, you know, what is your take on it? How does that all fit in? Is it helpful? Is it problematic in ways? You know, how do you see the sort of the international push, through international law and human rights groups, advocating for, and supporting, indigenous research and knowledge?

Elizabeth Sumida Huaman 25:41
So, there is undoubtedly value to international organizations like the United Nations, that are comprised of, and promote and highlight and create spaces for dialogue, that involve indigenous peoples and recognize indigenous peoples as actors in their own self-determination. There is absolutely a place for that. And I think there is a lot of tremendous work that’s been done by the United Nations. For example, the folks who worked on, including one of our authors, June Lorenzo, who worked on the UN Declaration on the Rights of Indigenous Peoples. And at the same time, I think that we have to recognize what era we’re in. So indigenous human rights, or indigenous rights, are considered to be third generation, the third generation of human rights discourse. So, the first generation, you know, in many ways, really focused on what we might think of as these very normative approaches to rights. So, the first generation was really about political and civil liberties. We also hear a lot about European constructions of rights in terms of male property rights; you know, that is very early on. And then the second generation of rights is really about social and economic rights, as well as equality for women and so forth. But I think it is very telling that indigenous rights are only recently, in many ways, being recognized as this third generation of rights. And I do think that many organizations, and lots of different bodies that are involved with bringing forward indigenous issues and struggles for self-determination, do very good work. But I think there’s conditions to that. I think that those organizations, or really any organization – it could be a grassroots community organization – really needs to have some sort of awareness and be very explicit around certain starting point questions. So, for example, what are rights? What are even rights? What is law, for example? How are those things conceptualized and named by indigenous peoples, representative of indigenous communities, at all levels? And how do those reflect principles that are embedded in indigenous languages? So, is that explicit in the work? I think another point that is really critical is that we also have to think about indigenous self-determination and the role that indigenous self-determination plays in those organizations, which refers to the ability of people to decide how they want to live their lives. And is that an explicit part of the conversation. As well, in any organization, are there clear reporting of biases? Is there also another explicit conversation around power, for example? So, who speaks for indigenous peoples? Who represents indigenous peoples? What constitutes indigenous communities? And how are decisions made? What kinds of questions are being asked? What kinds of goals are being identified? So, I think that there is several different areas of consideration that need to be explicitly laid out if organizations are going to attempt to be less problematic.

Will Brehm 29:30
So, Tessie, I want to bring you into this conversation, and ask a little bit about this concept of land and place, and why it’s such an important concept in indigenous research and education.

Tessie Naranjo 29:40
Well, in thinking about that question, I was thinking about, we have a local tribally run school here in my community. And I go to visit the community school every once in a while, and I love what is happening in the school because the children are learning about who they are and what their place is. Knowing how to appreciate their place, and knowing what it means to have a place, and have an appreciation for that. I was thinking about my mother. I would ask her the question, “What is important, Gia?” And Gia is “mother” in Tewa. She would tell me, “Children,” and I didn’t appreciate that as much as I do in my older age, but it was a very profound response to that question, although I didn’t think so at the time. But it is about kids. It is about children that you teach so that they can move forward and pass on the information so that, as they become adults, they can then become the leaders within the community. So that children, I would say, like by mother, children are probably the most important persons to guide, so that they can then maintain the village as they are growing up, when they grow up. That is what I can say about response to that question. But it is very important, I think, to pass on the knowledge of any community in whatever way you can: Who you are. Names of places in your land area. What your name is, for example. Like in the school, everyone has their tribal name. I can give you example of my tribal name and what it means to me because it talks about place and land. My name is Pae Ojegi in Tewa. I was born in January. My great grandmother, that I talked about earlier, took me to greet the sun and to name me. But we have a deer dance in the wintertime. The deer were passing from the mountains, and these, of course, are humans, dressed with horns on and sticks to emulate the deer coming to visit us in the village. And so, as they were coming by, she looked at the deer passing by, and she said to my mother, “We shall name this Pae Ojegi. Pae Ojegi is “deer with frost on its horns,” and I have loved that name all of my life because it represents the time, the cycles that we live, continuously – we live according to the seasons. And because I was given my name, Pae Ojegi, I am always reminded, whenever I see a deer, for example, the importance of that moment when the men dressed like deer were entering the village. This is a long example to talk about what the children in the small grade school are trying to learn. They are trying to learn about place and land. And they can learn it through names and other things that we are able to teach so that these kids one more time, as my mother said, can pass the knowledge from within our community and pass it forward.

Will Brehm 33:38
So, Elizabeth Sumida Huaman and Tessie Naranjo, thank you so much for joining FreshEd. It really was an honor and a pleasure to talk today. And congratulations on your latest special issue.

Tessie Naranjo 33:49
Thank you, Will.

Elizabeth Sumida Huaman 33:50
Urpillay sonqollay, Will. Really appreciate it and thank you so much to our authors and their families and their communities.

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What does it mean to think of comparative education beyond the human? Is our field based on assumptions of individual autonomy and Western Enlightenment thinking that sees time as linear and progress as possible? Does a “posthuman future” hold new possibilities for our research? And can our field live with such dissonance?

Earlier this month, the Post Foundational Approaches to Comparative and International Education Special Interest Group of the Comparative and International Education Society organized a webinar entitled “Exploring education beyond the human” to think through some of these questions.

The webinar brought together Weili ZhaoStephen Carney, and Iveta Silova. I moderated the discussion, which explores what education beyond the human would actual look like and entail.

In this special addition of FreshEd, I’m going to replay our conversation because I think the ideas discussed push our field in new and important directions.

Citation: Zhao, Weili, Carney, Stephen & Silova, Iveta, interview with Will Brehm, FreshEd, 178, podcast audio, October 28, 2019. https://www.freshedpodcast.com/beyondhuman/

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Fighting against Propaganda in the Philippines

Marching against child labor and beyond

Teaching is a profession that must respond to the changing social world. From new technology and curriculum reforms to privatization and climate change – teachers are on the front-lines of a complex system that has huge consequences for the future.  In this context, what is it like to be a teacher today? How do teachers manage the competing pressures?

My guest today is  Armand Doucet, an award-winning teacher recognized around the world. Nominated in the Top 50 for the Global Teacher Prize, Armand is a high school history teacher in New Brunswick, Canada and the author of the new book Teaching Life: Our Calling, Our Choices, Our Challenges.

Citation: Doucet, Armand, interview with Will Brehm, FreshEd, 170, podcast audio, September 2, 2019. https://www.freshedpodcast.com/armanddoucet/

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Unions are on the front lines of advocating human rights. That puts them in natural collaboration with non-governmental organizations doing the same. Amnesty International is one such NGO that has strong ties to global trade unions.

Today I speak with Shane Enright(@ShaneEnrightTU), a Workers’ rights campaigner and global trade union adviser at Amnesty International. He recounts various campaigns organized by Amnesty that have tried to pressure governments to release some teachers held in prison. He also talks about climate change and the September 20th general strike.

Citation: Enright, Shane, interview with Will Brehm, FreshEd, 169, podcast audio, August 26, 2019. https://www.freshedpodcast.com/shaneenright/

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Teachers are striking across America. From Arizona to Oklahoma to West Virginia, teachers are not simply demanding higher pay. They are also demanding better learning conditions for students and better working conditions for all state employees. And they are succeeding.

Many of these industrial workplace actions are taking place in states that have passed right-to-work laws, meaning workers cannot be compelled to join a union or pay union dues as a condition of employment. The strikes are also happening in the states that Trump won in 2016. So what does this mean for public education generally and the 2020 US presidential election?

My guest today is Eric Blanc, the author of the new book Red State Revolt: The Teachers’ Strike Wave and Working-Class Politics (Verso 2019). Eric is a journalist and a former high school teacher and has followed the on-the-ground developments of the Los Angeles, West Virginia, Oklahoma, Arizona, Denver, and Oakland public education strikes.

Citation: Blanc, Eric, interview with Will Brehm, FreshEd, 161, podcast audio, July 1, 2019. https://www.freshedpodcast.com/blanc/

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Some thirty-five percent of out-of-school children live in conflict-affected areas. These emergency situations include both human conflicts, such as, war and natural disasters, such as earthquakes. These children are in desperate need of help. Yet before anyone can act, information is critical. Information and data on education in emergencies is, however, inadequate in most cases.

My guest today is  Mary Mendenhall, an Associate Professor of Practice and the Director of the International and Comparative Education program at Teachers College, Columbia University. She is a member of the Inter-agency Network for Education in Emergencies’ (INEE) Standards and Practice Working Group and has edited a new NORRAG special issue on data collection and evidence building to support education in emergencies.

Citation: Mendenhall, Mary, interview with Will Brehm, FreshEd, 158, podcast audio, June 10, 2019. https://www.freshedpodcast.com/marymendenhall/

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