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shape their lives and futures. Therefore, embracing community-based solutions is imperative. To empower communities to reclaim their agency, education must adapt itself to better suit the needs and realities of the community, not the other way round. This article draws on the work of the Vishwa Bharati Vidyodaya Trust, a community-driven organisation dedicated to the education of four Indigenous communities in Gudalur, India since 1996. It incorporates insights from a research project capturing the community’s voices, reflecting their experiences and aspirations
realities and differences in capacity to implement change. The same is true of efforts to integrate education for sustainable development in curricula and other areas, such as language in education policy. Finally, education policy in each country is contested by a variety of interests within the state and civil society, although the nature of these contestations and the groups involved vary. Across Nepal, Peru, Rwanda and Uganda, diverse groups are fighting for justice in education. Marginalised communities, including ethnic and caste minorities in Nepal and Indigenous
of existing indigenous social infrastructures (INSIs) and the affective experiences of them as visible indicators of the changes brought about by urban redevelopment practices. The importance of SI lies in its centrality to urban existence, as it facilitates the (re)construction of important social interactions and relationships by inviting people beyond their immediate surroundings ( Klinenberg, 2018 ). In Turkey, the displaced indigenous communities in the flooded settlements due to the Southeast Anatolia Project (GAP), are affected by the Justice and
and relevance, the article – without explicitly making use of the term – also contributes to highlight the fundamental role of epistemic justice for reimagining education and its contribution to just and sustainable futures. The two shorter intervention articles also discuss practical and concrete ways of making positive changes. Jayakumar et al (2024) focus on the long-standing work of the Vishwa Bharati Vidyodaya Trust in the education of Indigenous communities in Gudalur, India, in particular their approach to ‘the village as a site of learning’. The
injustices and curricular content on justice-related issues, Nuwategeka et al (forthcoming) argue that there are conflicted epistemologies between Indigenous knowledge systems and Western-based knowledge. Their arguments, drawn from interviews with teachers and students as part of the JustEd Project in Northern Uganda, also highlight how these community-based knowledges are rendered absent from what is deemed the collective pool of epistemic resources for climate action. This mirrors Masaka’s (2019) argument about the importance of not only diversifying curricular
, the findings of this study appeal to education policy makers, curriculum designers, education administrators, head teachers, teachers and school management to collectively work for ways to integrate environmental justice education with policy, curricula and instructional practices in schools. Climate dialogue in school can help find the climate vulnerability in the local communities, assess local needs, exploration of Indigenous knowledge, skills and practices of the local communities, climate awareness-raising, and find the ways forward for climate adaptation and
and gender, and cultural violence, through their persistent devaluing of Indigenous languages and learners’ home and community identities. Importantly, as we show in this paper, they are policies that, in turn, act to ‘permit, necessitate, normalize, erase, reprove, and require other forms of violence’ ( Standish, 2015 : 15), particularly in the form of corporal punishment, manual labour and humiliation. Osler (2006 : 586), in the context of school exclusion in the UK, powerfully argues for the importance of extending understandings of school-based violence to
to public policies, the effective baseline (scenarios and forecasts) is set by climatologists. The current climate-change process and prospects suggest that this process will be further accelerated in coming years, highlighting the relevance of transdisciplinary practices to bring together researchers, political decision makers and traditional communities. When we consider traditional populations (Indigenous, riverside dwellers, peasants) we must also consider that they are usually guided by decisions based on their culture, grounded in their social practices
larger JustEd project, in which a tablet-based app was used to explore students’ views, attitudes, experiences and intended actions related to three aspects of social justice: environmental, epistemic and transitional justice. JustEd explores the connections between education and forms of justice in order to help understand the role of education as an enabler of justice related elements of the United Nations’ Sustainable Development Goals (SDGs). In particular, JustEd is interested in the interrelationships between education and environment justice, epistemic justice
Key messages Educational reforms that emphasise outcomes and results, rather than process and purpose, can lead to shallow pedagogies. Shallow pedagogies are a major form of epistemic injustice. Shallow pedagogies limit students’ ability to participate as equals in the consumption and production of knowledge. Introduction Being able to participate as equals in the production and consumption of knowledge is the very definition of epistemic justice. While education systems are not solely responsible for achieving this form of justice, they clearly
