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Philosophy of Education basically deals with learning issues that attempt to explain or answer what we describe as the major questions of its domains, i.e., what education is needed, why such education, and how would societies undertake and achieve such learning possibilities. In different temporal and spatial intersections of people's lives, the design as well as the outcome of such learning program were almost entirely indigenously produced, but later, they became perforce responsive to externally imposed demands where, as far as the history and the actualities of colonized populations were concerned, a cluster of de-philosophizing and de-epistemologizing educational systems were imposed upon them. Such realities of colonial education were not conducive to inclusive social well-being, hence the need to ascertain and analyze new possibilities of decolonizing philosophies of education, which this edited volume selectively aims to achieve. The book should serve as a necessary entry point for a possible re-routing of contemporary learning systems that are mostly of de-culturing and de-historicizing genre. With that in mind, the recommendations contained in the 12 chapters should herald the potential of decolonizing philosophies of education as liberating learning and livelihood praxes

With the fall of apartheid in South Africa, expectations were high for the enfranchisement of the acutely underdeveloped majority in South Africa. But problems abound, and this educational study looks critically at the educational situation and puts forth a number of proposals that could produce better results in contemporary South Africa.||Abdi urges that beyond the celebratory platforms of the political triumph over apartheid, there must be effective and culturally inclusive programs of education for the development of the highly disenfranchsed majority in South Africa.||Deliberate programs

This article looks into the tradition of bachah-bāzī, namely, showing interest for or having liaison with beardless young males, and contextualizes it within Afghan society and culture (and beyond). Complicating some widely held accounts of bachah-bāzī, the article suggests that the "unavailability of females" alone cannot adequately account for the persistence of the tradition in Afghanistan, and that bachahs (beardless young males) are not necessarily "underage boys" but have historically been perceived as distinct gender figures in addition to women and men. More broadly, the article reveals that studying the practice of bachah-bāzī will open up discussions on a range of related subjects, from male friendships and power play among men to gender and family relations and the construction of male desire and (homo)sexuality in Afghanistan. Studying bachah-bāzī may also lead to conversations about the aesthetics of male dance-forms, regional folk songs, music and musical creativity, Sufism and (homoerotic) poetry, histories of war and militarism, and state-building and development and reconstruction projects.

AbstractAfghanistan is one of the few places where the category ofbachah—the beardless young male—has maintained its aesthetic and erotic aspects in the public imagination. This article provides an introduction to the history of the various arrangements of man-bachahrelationships in Afghanistan from the rise of the Afghan kingdom in the late eighteenth century. By looking at both primary and secondary sources, alongside ethnographic materials gathered during fieldwork in Afghanistan between 2016 and 2021, this article shows how the content and implications of the category ofbachahhave been in constant flux and intimately connected to wider social, political, and economic developments both inside the country and beyond.

This essay aims to engage, mainly from theoretical perspectives with analytical eclecticism, a historical and contemporary analysis of African educational and social developmental contexts. It relays the real colonial connections that are still attached to this context. The essay relates the historical location as well as the socio-cultural embeddedness of the African philosophy of Ubuntu, which may have indirectly facilitated the initial entry of colonialism. It critically locates the thick philosophical and epistemological problematics that have previously and again, post-factually limited the foundational reconstructions, and by extension, the relevance of Africa's learning and related possibilities for achieving social well-being. At the end, the essay calls for the urgent decolonization of Africa's philosophies and epistemologies of education, so that learning contexts can aid the now non-delinkable desires, indeed, needs for social development.

The historical and actual marginalizations of African thought systems and knowledge constructions have been expansively responsible for the effectiveness of the dominant educational and governance systems imposed on Africa. The idea as well as the practice of these realities would conform to what Said (1993), Fanon (1967, 1968), and Memmi (1991) have called the cultural and psychosocial colonizations of both the physical and mental spaces of the conquered. The reality also speaks about the role of Europe's most important thinkers such as Kant, Hobbes, and Voltaire, who all directly or indirectly paved the way for the projects of "de-philosophization" and "de-epistemologization" that still affect people's lives. With the emergence of new cosmopolitanisms now creating highly multicultured societies in especially the so-called liberal democracies of the West, new contexts have also emerged of what one might counterintuitively call the "multiculturalization of knowledge marginalizations." Thus there is an urgent need to aim for knowledge and learning multicentricities that both theoretically and pragmatically rewrite the learning trajectories of both the old colonized space and the new, still alienating multicultural classrooms. This article engages the historical and actual problematizations of the case and suggests some ideas for better possibilities that could enhance the schooling lives of current globally located learners.

Qualitative Methodologien, die einen zunehmend zentralen Platz in der sozialwissenschaftlichen Forschung einnehmen, müssen sich auch mit dem Stellenwert historischer Informationen in sog. "oralen" Gesellschaften beschäftigen. Diese Informationen beinhalten notwendig Erinnertes, das teilweise fragmentarisch ist, teilweise bewusst verzerrt wird vor dem Hintergrund z.B. von Machtverhältnissen und -beziehungen, die verändert/gestört oder erhalten werden sollen. Der folgende Text beschäftigt sich mit den spezifischen Problemen und Herausforderungen, die mit einer so verstandenen "historischen Soziologie" einhergehen: Forschende in diesem Feld müssen nicht nur erinnerte Ereignisse festhalten und deuten, sie müssen auch eventueller Interessenskonflikte gewahr sein, die aus den Beziehungen der Informant(inn)en/Expert(inn)en zu/in ihren Gesellschaften resultieren. Hierzu werden verschiedene Beispiele aus Somalia (Ostafrika) hinzugezogen, die verdeutlichen sollen, wie und warum Befragte historische "Daten" manipulieren (können), wenn sie davon ausgehen, dass die von ihnen gegebenen Informationen niedergeschrieben und veröffentlicht werden (z.B. kann ein Motiv sein, eigene Ansprüche auf Ressourcen und/oder jeweils gewünschte ökonomische oder sozial-politische Ergebnisse zu unterstreichen). Hiervon ausgehend werden Wege vorgeschlagen, die helfen sollen, die Reliabilität der erhobenen Informationen zu verbessern. URN: urn:nbn:de:0114-fqs0103219 ; With qualitative methodology now taking center stage in social sciences research, historical information in oral societies that pervasively relies on remembered categories could be sometimes fragmentary, biased, and willfully mis-located to effect a preferred relationship that may disturb or sustain currently desired power relations among groups of people. This paper will attempt to examine specific problems and challenges that pertain to the role of the historical sociologist who must not only record and interpret recalled events, but must also beware of possible "conflicts of ...

Qualitative Methodologien, die einen zunehmend zentralen Platz in der sozialwissenschaftlichen Forschung einnehmen, müssen sich auch mit dem Stellenwert historischer Informationen in sog. "oralen" Gesellschaften beschäftigen. Diese Informationen beinhalten notwendig Erinnertes, das teilweise fragmentarisch ist, teilweise bewusst verzerrt wird vor dem Hintergrund z.B. von Machtverhältnissen und -beziehungen, die verändert/gestört oder erhalten werden sollen. Der folgende Text beschäftigt sich mit den spezifischen Problemen und Herausforderungen, die mit einer so verstandenen "historischen Soziologie" einhergehen: Forschende in diesem Feld müssen nicht nur erinnerte Ereignisse festhalten und deuten, sie müssen auch eventueller Interessenskonflikte gewahr sein, die aus den Beziehungen der Informant(inn)en/Expert(inn)en zu/in ihren Gesellschaften resultieren. Hierzu werden verschiedene Beispiele aus Somalia (Ostafrika) hinzugezogen, die verdeutlichen sollen, wie und warum Befragte historische "Daten" manipulieren (können), wenn sie davon ausgehen, dass die von ihnen gegebenen Informationen niedergeschrieben und veröffentlicht werden (z.B. kann ein Motiv sein, eigene Ansprüche auf Ressourcen und/oder jeweils gewünschte ökonomische oder sozial-politische Ergebnisse zu unterstreichen). Hiervon ausgehend werden Wege vorgeschlagen, die helfen sollen, die Reliabilität der erhobenen Informationen zu verbessern.