What is it about conspiracies that make them so attractive and easy to believe yet difficult to debunk? Is the epistemological process of debunking the best or only pedagogy for dislodging conspiracies? Are all conspiracies irrational and/or unverifiable? To what extent, if at all, do today’s social media conspiracies differ from conspiracies in the past?
In the World Library of Educationalists, international experts compile career-long collections of what they judge to be their finest pieces extracts from books, key articles, salient research findings, major theoretical and practical contributions so the world can read them in a single manageable volume. Readers will be able to follow the themes and strands and see how their work contributes to the development of the field. This volume brings together the selected works of Fazal Rizvi.Born in India, Fazal Rizvi has (...) lived and worked in a number of countries, including Australia, England and the United States. Most of his educational encounters have been 'in the global'. He has developed a keen sense of the multiple and conflicting ways in which transnational ties and interactions are transforming the spaces in which identities and cultures are forged and performed, and in which education takes place. Much of his research has sought to examine how educational systems around the world have interpreted and responded to the challenges and opportunities of globalization. In this collection of his papers, written over a period of more than two decades, Fazal Rizvi seeks to understand the shifting discourses and practices of globalization and education, critically examining the ways in which these are:reshaping our sense of identity and citizenship, and our communitiescreating transnational systems of ties, networks and exchangetaken into account in the development of policies and programs of educational reform producing uneven social effects that benefit some communities more than others.Fazal Rizvi's analysis shows how recent global transformations have mostly been interpreted through the conceptual prism of a neo-liberal imaginary that have undermined education's democratic and cosmopolitan possibilities. (shrink)
In recent years, the notion of a ‘clash of civilizations’, first put forward by Samuel Huntington (1996), has been widely used to explain the contemporary dynamics of geo-political conflict. It has been argued that the fundamental source of conflict is no longer primarily ideological, or even economic, but cultural. Despite many trenchant and largely debilitating academic critiques of Huntington's argument, the popular appeal of the ‘clash of civilizations’ thesis remains undiminished. In many parts of the world, the binary it describes (...) is often taken to be self-evident, especially after the tragic events of September 11. This paper uses the ideas of ‘social imaginary’ (Taylor, 2004) and ‘political myth’ (Blumenberg, 1984) to understand the popular appeal of the idea of civilizational conflict, and suggests that this appeal is unlikely to be punctured by theoretical arguments alone, but by an equally plausible political narrative located in an alternative social imaginary, acquired through cosmopolitan learning. (shrink)