Suchergebnisse

Out of Placeoffers 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 Placeis 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

Out of Place offers 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.

The inception of desegregated schools has persistently been accompanied by sophisticated, exclusionary policies and practices, often masked by excuses of language, residential area, and fees. That a number of schools continue to employ dubious learner selection practices, is a concern that extends beyond the confines of school halls, and holds particularly worrisome implications for conceptions of democratic citizenship. On the one hand, is the obvious tension and seeming juxtaposition between school choice and learner selection. On the other hand, is the reduction of learner selection to racial discrimination. This article has a twofold interest: what is necessary for schools to shift their policies and practices of learner selection, so that they make a foundational contribution to democratic citizenship education, rather than undermining it? How might schools better position themselves as the custodians of democratic citizenship education, so that they play a restorative role?

Inasmuch as Muslims and Muslim women in particular, are struggling to find accommodation and expression in a pluralist society, cosmopolitanism is grappling in its understanding and acceptance of what constitutes the presentations and representations of Muslim women. By proposing a reformed approach to Islamic education as well as a renewed cosmopolitanism, this article sets out to show how cosmopolitanism can contribute to the lived experiences of Muslim women, and how the latter can indeed find a space of recognised articulation. It is the main argument of this article that by re-visiting the notion of the otherness of Other, in terms of cosmopolitanism, and by exploring options for a reformed Islamic education - by specifically looking at the elements of talim (instruction), tadib (just action) and tarbiyah (nurturing) - the nurturing of a commensurable relationship is not only possible, but holds unexplored implications for democratic citizenship education.

Preface: Loving humanity is an extension of democratic citizenship education -- Chapter 1: Educational encounters, mutuality, trust and respect -- Chapter 2: Educational encounters as friendships -- Chapter 3: Educational encounters, autonomy and liberty -- Chapter 4: Educational encounters, deliberative iterations, and everyday talk -- Chapter 5: Educational encounters as loving relations -- Chapter 6: Educational encounters, and liquid love -- Chapter 7: Educational encounters, critical praxis and love -- Chapter 8: Educational encounters and the promise of a love that can heal hatred -- Chapter 9: Educational encounters and whatever singularity (the lovable) -- Chapter 10: On thinking differently about educational encounters: on subjective (loving) encounters.

'Christian National Education' (CNE) was promoted in South Africa between 1948 and 1990 by the then apartheid government to enhance and preserve white supremacy through the public schools' system. One significant educational reform following the introduction of democratic governance in South Africa was the replacement of 'Religious Education' with 'Religion Education', intended to promote mutual recognition between future citizens, regardless of religion, ethnicity or culture. Yet, however preferable to what preceded it, this policy introduced inherent and unique limitations and difficulties we, two philosophers of education, one South African, the other English, explore while keeping in mind the place of religion in the curriculum. We see clear lessons to be learned from the South African experience of RE that are relevant to both contexts, adopting what we describe as a 'post'- post-confessional stance to advocate a richer notion of religious illiteracy than that which is commonly assumed by policy makers, educational professionals and other educational stakeholders. We conclude by exploring the potential of academic learning in RE that is both educative and consciously positioned, using the specific example of sacred text scholarship to illustrate 'post' post-confessional RE's practical application.

Much of the contemporary literature on democratic citizenship education accentuates the enactment of duties, rights, and responsibilities on the one hand, and a sense of belonging on the other hand (Nussbaum, 1997; Benhabib, 2011; Yuval-Davis, 2011). Inasmuch as such rights, responsibilities and conceptions of belonging based on understandings of democratic citizenship education is not necessarily pernicious to the discourse of education, it does seem to curb students aspirations to become whatever being (Agamben, 1993). Whatever being refers to whatever liberatory stance students might assume in university classrooms. This apparent minimisation of risk-taking in a university classroom vis--vis the cultivation of democratic citizenship education is likely to be compounded by the initiation approach to education that has been so aptly articulated by Peters (1966), Rorty (1999), and extended more recently by Biesta (2014). It is our contention that democratic citizenship education has a more promising opportunity to be realised if it were to be unconstrained by the act of initiation. Instead, such a form of education would become more risk-orientated if the notion of initiation were to be undermined.

Benhabib (2002:134) maintains that, in order for individuals to become democratic citizens they need to be exposed to at least three inter-related elements: collective identity, privileges of membership, and social rights and benefits. Through exposure to these three inter-related items it is hoped that, by means of the teaching and learning of cultural, linguistic and religious commonalities and differences, a participatory climate of deliberation will emerge in which, ultimately, the rights of all people are recognised and respected (Waghid, 2010:198-199). After a decade of implementing liberal conceptions of democratic citizenship education in public schools in South Africa, questions need to be asked about its credibility and success. We commence this article by analysing the Department of Basic Education's (DoBE, 2011) recently produced Building a culture of responsibility and humanity in our schools: A guide for teachers – a practical guide for teachers that can hopefully engender democratic citizenship education in public schools. Thereafter, in reference to a post-graduate teacher training programme at a South African university, we argue for a renewed and enhanced version of democratic citizenship education.