This paper explores pedagogic strategies for resisting the racism of contemporary populism and age-old coloniality through challenging secularism in the academy, especially in social theory. Secularism sustains racism and imperialism in the contemporary academy and is inscribed, in part, through the norms of social theory. Post-secular social theory has been positioned by some as the decolonial answer, but often replicates the most problematic aspects of secularism. Whereas post-secularism affirms the previously denigrated side of the secular vs religious dualism, I am (...) more interested in unworking those classificatory schemas, setting the critical thought of religious teachers in relation with ‘secular’ social and political theorists such that boundaries erode. The ambition in this is to resist the hierarchical orderings of knowledge that pit Islamic, indigenous, and feminised subjectivity as backwards, dangerous or intrinsically inferior to secular, Christian, rational knowledge. It is also to disenchant the secular Gods and hold open space for critical play in relation to the transcendental - to create a permissive, legitimising, space for students’ spiritual dimension, conocimiento, or the cultivation of soul. The paper draws theoretical inspiration from Gloria Anzaldúa, Gayatri Chakravorty Spivak, and Sylvia Wynter. It also draws on a practical experiment in disenchanting secularism through teaching an undergraduate module in social theory called Capitalism and Religion. (shrink)

This article explores the idea of exemplarity in relation to educational research and teacher education. Exemplarity is introduced as an alternative to the paradigm of evidence and 'what works', which seems to be omnipresent in educational research at present. The idea of exemplarity relates to the particularity of educational practice. The claim of this article is that we need to skew the dominance of functionalistic studies of education, which focus on skills and solutions to problems, or on providing quick fixes (...) and methods to be applied in practice. I will argue that this tactic shuts down interpretive spaces and gives the teacher an illusion of simplicity and efficacy that connects poorly with the complexities of pedagogical practice. Exemplarity provides a different way of answering the question of 'what works', since it does not claim generalisability, but instead offers a path to reflective engagement with the complexities of educational processes. The idea of exemplarity highlights how educators can be invited to lend an ear to practical experience and pedagogical theorising, and through these develop their tact and reflective abilities through exemplars that display pedagogical principles. This, in turn, offers the possibility of retuning one's practice, and in the scope of this article, retuning educational research itself. (shrink)

Latin is currently being trialled as a subject in 40 state secondary schools in England. This paper focuses on one of the justifications of this trial: that teaching Latin in state secondary schools provides students with cultural capital which in turn counters social injustice. By taking the example of Latin as a starting point, I reach two conclusions about cultural capital. The first is that providing students with cultural capital can be good for some individuals, and so justified on a (...) case-by-case basis depending on context. However, this justification does not hold for curriculum policy making. My second conclusion is that in the long term, pursuing cultural capital as part of curriculum policy exacerbates the social injustices it purports to address. Wherever an activity is introduced for the sake of cultural capital rather than its educational value, educationally valuable activities risk being pushed off the curriculum, potentially degrading the educational value of the curriculum. In the case of teaching Latin, it may provide benefits to particular students, but as part of curriculum policy it risks exacerbating social injustices and undermining the educational value of school curricula. Going beyond the place of Latin on the curriculum, I argue that all appeals to cultural capital provide a poor basis for curriculum policy making. (shrink)