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In teaching and dialoguing with students and colleagues we have on a number of occasions had to grapple with questions such as: What is the 'anti-colonial'? How is this different from a 'post-colonial' approach? And how are we to articulate an anti-colonial prism as a way of thinking and making sense of current colonial relations and procedures of colonization? These are tough questions complicated by the apparent mainstream privileging and intellectual affection for the "post-colonial" over "anti-colonial". This paper is purposively written to provoke a debate as a contestation of ideas of the current 'post' context. We are calling for a nuanced reading of what constitutes an intellectual subversive politics in the ongoing project of decolonization for both colonized and dominant bodies. We ask our readers to consider the possibilities of a counter theoretical narrative or conception of the present in ways that make theoretical sense of the everyday world of the colonized, racialized, oppressed and the Indigene. We bring a politicized reading to the present as a moment of practice, to claim and reclaim our understandings of identity in the present with implications for how we theorise a Diasporic identity. We challenge the intellectual seduction to equally flatten notions of identity and relations as simply fluid, in flux or something to be complicated/contested. We believe there is something that must not be lost in reclaiming past powerful notions regarding particularly the marginalized understandings of their identities for the present. Thus we revive anti-colonial discourse, building on early anticolonial thinking and practice. We are bringing a particular reading of the 'colonial' that is relevant to the present in which both nations, states and communities, as well as bodies and identities are engaged as still colonized and resisting the colonial encounter. ; peer-reviewed

The advent and implementation of European colonialism have disrupted innumerable epistemological geographies around the globe. Countless cultural ways of knowing and local educational practices have in some way been displaced and dislocated within the universalizing project of the Euro-Colonial Empire. This book revisits the colonial relations of culture and education, questions various embedded imperial procedures and extricates the strategic offerings of local ways of knowing which resisted colonial imposition. The contributors of this collection are concerned with the ways in which colonial education forms the governing edict for local peoples. In The Politics of Cultural Knowledge, the authors offer an alternative reading of conventional discussions of culture and what counts as knowledge concerning race, class, gender, sexuality, identity, and difference in the context of the Diaspora. In The Politics of Cultural Knowledge, Wane, Kempf and Simmons have put together a much-needed reader that could achieve the critical reconstructions for the timely re-voice-ing of anti-colonial and Indigenous knowledge systems that introspectively and deeply mediate the lives of people. It is a comprehensive, multi-locational, well-structured work that should represent an important milestone in harnessing the long-awaited inclusive epistemological platforms that must teach, empower and inspire those who seek different cultural ways of knowing

Contingent on multiple variants, educators' well-being is becoming a concern regarding quality of life in and out of schools. Our qualitative case study aimed to understand how educators negotiate well-being through ever-increasing complexities in schooling environments and incommensurable lifeworld realities. Findings include materialrelevant to (1) the cultural politics of well-being; (2) relationality of/with well-being; (3) the need for self-care; and (4) ways of being and doing well-being in context. Conclusions discuss how to support educators in creating and fostering well-being for themselves individually, and within collective and institutional levels. Keywords: educator well-being, school environment, community engagement and leadership, well-being resources, educator support ; Dépendamment de plusieurs facteurs, le bien-être des éducateurs devient une préoccupation à l'école et à l'extérieur de celle-ci. Notre étude de cas examine comment ils négocient leur bien-être à l'intérieur d'espaces scolaires complexes des réalités du monde d'aujourd'hui. Les résultats incluent (1) politique culturelle du bien-être; (2) rapport du / avec le bien-être; (3) besoin de prendre soin de soi; et (4) manières d'être et de savoir-faire dans un contexte spécifique. Les conclusions présentent comment aider les éducateurs à créer et à favoriser leur propre bien-être, ainsi qu'au niveau collectif et institutionnel. Mots-clés : bien-être des éducateurs, environnement scolaire, engagement communautaire et leadership, ressources de bien-être, soutien de l'éducateur

Being prepared for the intensity and complexities that educators face in their work means building strategies for managing well-being. This qualitative study explored educators' conceptualizations about their well-being using an arts-based, community-based participatory research (AB-CBPR) methodology. After a brief mindfulness meditation and contemplation of prompting questions, educators were invited to participate in drawing and writing reflections. The artifacts were coded to determine themes. Themes suggested the importance of human connectedness and interconnection, self care and nurturance, the healing qualities of the natural word, and the recognition that institutions need to provide space and resources to support educator well-being. The mindfulness-based art-as-meditation process was itself a salutogenic process and provided a means for developing a deeper understanding of educator well-being through a community-based participatory research approach.