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Subjugated bodies continue to be missing from classrooms, faculty meetings, and educational structures everywhere. Where are the excluded bodies? Where is the untheorized visceral experience of everyday discrimination? Possibilities of inclusiveness must be viscerally felt, not simply disembodiedly spoken. Merely claiming to be a progressive teacher-writer isn't enough to achieve a decolonizing praxis. This claim needs to come from an embodied performance in the classroom, a place where teachers and students alike can perform the scars of oppression on their bodies. Teacher and student bodies, in-between the colonial and postcolonial experience, can then become more present in teaching and praxis.

This essay examines the role of technology and social media in the performance of decentered heteronormative bodily and pedagogical power. Today's teaching spaces occupy traditional, physical outlets but also imaginary, online gathering places such as blogs, Twitter, and Facebook that have become extensions of our pedagogical bodies. I argue that feminism and queer theory-united by Foucault's upheaval of norms-provide critical sites to engage this discussion. Where feminism has become accessible inside and outside the classroom, resistance to queer theory persists. I share some of my own experiences with bodily ambiguity via teaching and living with social media that I hope can bridge the accessibility gap to move toward an emancipatory theory of pedagogical bodies in the digital age.

"This paper examines the ways in which world Englishes studies are developing into a distinct academic discipline, and discusses the consequences of this regimentation of knowledge for teaching and research. By first outlining the various ways in which bodies of knowledge are organized into discrete disciplines, and then surveying the history and current status of world Englishes studies according to these classificatory processes, the paper presents a metadisciplinary inquiry into prevailing approaches to the study of English in the world today. It is hoped that reflexive investigation of this type can contribute to research and education in this area by making explicit the organizational framework - in terms both of the politics and epistemology - which structures present-day investigations into the worldwide use of the English language."

"In this article I reflect on introducing critical pedagogy into social justice teaching in an elite UK university as part of the Nottingham Critical Pedagogy Project. I de-essentialise Freire's conceptualisation of the human subject and her desire for transcendence with the introduction of Deleuze and Guattari's politics of desire. This enables an adaption of critical pedagogy from its original context of popular politics to the individualised elite setting of our project. Our pedagogical objectives become the opening of spaces of possibility which decentre the dominant regime of truth of the neoliberal university and enable imagining and becoming "other". This involves disrupting normal patterns of classroom performativity in terms of student as consumer and lecturer as producer of commodities, transgressing dualisms between mind/body, intellectual/emotional and teacher/student. Our pedagogical praxis is therefore inherently political as by radically disturbing commodified subjectivities we foster processes that lead to unanticipated, maybe even unspeakable, transgressions."

This paper discusses conceptual tools which might allow an elaborated sociological analysis of the relationship between information and communication technology on the one hand, and social inequalities on the other. The authors seek to go beyond the familiar idea of the 'digital divide' to develop a focus on digital social inequality, through discussing three bodies of literature which are normally not discussed together. The paper thus addresses issues in feminist theory; the sociological field analysis of Pierre Bourdieu; and the Actor Network Theory

In teaching, our teacherly bodies are always available for the interpretation and evaluation of others. Indeed, it was a first lesson for many: entering the classroom the first time and feeling those eyes reading your performance of self, deciding what ki

Despite the crucial role of schools and universities in shaping the worldviews of their students, education has been a marginal topic in international relations. In a plea for more engagement with the power and effects of education, this paper analyzes the interplay of discipline and knowledge in the formation of geopolitical subjects. To this end, it employs material from ethnographic research at the Moscow State Institute of International Relations, the premier university for educating future Russian elites in the field of international relations. The paper draws on Foucault to chart the ensemble of disciplinary practices producing "docile bodies" and objective knowledge and traces how these practices are bound up with the geopolitical discourse of Russia as a great power: while they fashion the great power discourse with objectivity, disruptions in the discourse also disrupt disciplinary practices.

There is a growing body of literature discussing evidence-based education, practice, policy, and decision-making from a critical perspective. In this article, drawing on the literature and policy documents related to evidence-based education in the USA, Britain, and Canada, I join this critique and offer an anticolonial perspective. I argue that proponents of evidence-based education unknowingly promote a colonial discourse and material relations of power that continue from the American-European colonial era. I posit that this colonial discourse is evident in at least three ways: (1) the discourse of civilizing the profession of education, (2) the promotion of colonial hierarchies of knowledge and monocultures of the mind, and (3) the interconnection between neoliberal educational policies and global exploitation of colonized labor. I conclude with the decolonizing implications of revealing some of the colonial vestiges in educational policy, research, and neoliberal reform

Sport for Development and Peace (sdp) has been adopted as a 'development tool' by Western development practitioners and a growing number of development organisations. Sport is frequently referred to as a 'global language' and used to promote international awareness and cross-cultural understanding-two key themes in global citizenship literature. In this paper I examine the language adopted by organisations promoting sdp-specifically, what sdp organisations say they do as well as the nature and implications of their discourses. Drawing on a large and growing body of literature on global citizenship and post-structuralism, and on post-colonial critiques, I argue that sdp narratives have the potential to reinforce the 'Othering' of community members in developing countries and may contribute to paternalistic conceptions of development assistance. In so doing, they weaken the potential for more inclusive and egalitarian forms of global citizenship. The article examines the discourse of sdp organisational material found online and analyses it in the context of broader sport and colonialism literature. The work of SDP organisations is further examined in relation to global citizenship discourse with a focus on the production- and projection-of global subjects, or objects of globalisation, and what this means for development 'beneficiaries'

Modern business discourse suggests that a key bulwark against market fluctuation and the threat of failure is for organizations to become 'agile', a more dynamic and proactive position than that previously afforded by mere 'flexibility'. The same idea is also directed at the personal level, it being argued that the 'agile' individual is better placed to secure employment and to maintain their economic worth within globalized, rapidly changing markets. Educational discourse, particularly relating to the tertiary sector, is also beginning to appropriate such concepts and in this paper the discourse is probed from the perspective of Foucault's notion of governmentality. The paper argues that agility can be seen to be aligned both with the neoliberal concept of the entrepreneurial self and also with the 'governance turn', whereby policy aims are achieved through the apparently autonomous actions of agents, but actions which are heavily steered by various control mechanisms. The paper suggests, however, that the 'agile' self is but one, albeit powerful, response to the current crisis of capitalism and that counter-conduct is possible by focusing on alternative ethical and political stances.

Many critical pedagogy scholars claim that agency and dialogue in the classroom can only be achieved through students' engagement in verbal deliberation to "voice" against oppressive actions. As current discourses in the critical pedagogy literature tend to consider silence as a negative attribute in the classroom, I argue that they privilege a western construct and a very particular way of being and thinking. By using performative pedagogy as a theoretical framework, it is imperative to discuss the macro and micro implications of how discourses in the critical pedagogy literature affect how we understand silence theoretically and pedagogically.