This study examines how Bolivia's decolonization policy in education has penetrated newly published national textbooks (2025) and classroom practices, focusing on the implementation of intra-culturality, interculturality, plurilingualism and depatriarchalization under the Basic Education Law. A qualitative design was employed. Sixty-three primary and secondary textbooks were analyzed using keyword coding related to coloniality (power, knowledge and being) and policy values. In addition, semi-structured interviews were conducted with 22 teachers from six schools in urban and peri-urban areas of La Paz. The textbooks systematically embed decolonization discourse, particularly through Indigenous histories, intra-culturality and critiques of colonial oppression, with strongest emphasis on the coloniality of knowledge. They also encourage critical reflection through open-ended pedagogical activities, suggesting potential to address coloniality of being. Teacher interviews revealed strengthened cultural identity, mother-tongue promotion and some community-based practices, yet implementation remains uneven due to limited teacher training, contextual disparities and tensions between Indigenous revitalization and Western-oriented aspirations. This study has several limitations. The relatively small regional sample may limit generalizability. In addition, textbook analysis relied mainly on keyword-based coding of explicit terminology, which may have overlooked implicit decolonial content. Future research should expand regional scope, incorporate classroom observation and apply broader analytical frameworks. The study integrates textbook analysis and teacher perceptions within a unified coloniality framework, providing rare empirical evidence from school-level practice in a Global South context.
This essay evaluates the impact of the critique of African philosophy on ethnophilosophy in light of emerging epistemic contentions within Pedagogy, Educational Sciences, and specifically, its immersion in Quilombola School Education. The methodological design proposes a twofold approach: on one hand, it conducts a dialogic-discursive review of the selected literature, supported by the historical-descriptive-interpretative technique of primary and secondary sources; on the other hand, it is grounded in the methodology of Afro-descendance by Cunha Jr. (2008), a qualitative theoretical approach. The study's findings reveal intercultural intertwining resulting from epistemic competition within the African order of knowledge, manifested in the construction of boundaries between genuinely cultural knowledge and wisdoms, as well as its potential for political-pedagogical practice within Quilombola territories. Finally, it concludes that there is a vast variety of theoretical approaches, schools of thought, and critical scientific movements that contest the alleged legitimacy of the Western epistemological order over the philosophical "power-to-do-to-think", providing foundations for a critical interculturality in education.
Social change, digital transformation, and evolving labour market demands require Islamic education to cultivate religious, adaptive, critical, and socially engaged students. This study explores how the values of Risalah Islam Berkemajuan are internalised in vocational education at SMK Muhammadiyah Tanjung Selor. Using a qualitative case study design, data were collected through semi-structured interviews and document analysis. Hybrid thematic analysis combined inductive interpretation of participants’ experiences with deductive analysis based on the framework of Risalah Islam Berkemajuan. The findings reveal five patterns: adaptive religious learning rooted in the Qur’an and Sunnah; tauhid as the foundation of character formation; learning innovation, critical thinking, and a culture of knowledge; integration of religion and knowledge through social and environmental responsibility; and student participation in socio-religious life. These values are internalised through faith, pedagogical innovation, knowledge development, and social practice.
The curricular resignification of the Community Ethnoeducational Project (PEC) in primary education institutions cannot be understood as a technical adjustment of the curriculum, but as a historical dispute over the meaning of school, over who produces legitimate knowledge and for which lives they become teachable. Based on a critical analysis of literature and references located in the Colombian Caribbean, this article examines how contemporary education reproduces philosophical inertias associated with the coloniality of knowledge and "neutralized" forms of interculturality, while managing difference through policies, curricula and institutional devices that usually oscillate between folklore, segregation and essentialization. It is analyzed how the transition from the Institutional Educational Project (PEI) to the PEC requires recognizing internal tensions (normative frameworks, school culture, management management, evaluation) and external tensions (structural racism, territorial inequality, precariousness of the school-community link), as well as integrating community knowledge not as "annexed contents", but as principles of pedagogical, ethical and political organization of the curriculum.
This study examines how LSPR Institute of Communication & Business constructs the legitimacy of formal education through its social media discourse. Amid increasing competition and state regulation of educational quality, private higher education institutions must strategically negotiate public perception. This research applies Critical Discourse Analysis to analyze three pinned Instagram posts from @lsprjakarta and triangulates the findings through in-depth interviews with nine informants consisting of students, parents, lectures, and staff. The textual analysis reveals the use of affective-inspirational language emphasizing family-oriented diction to frame educational achievement as collective belonging. The discursive. practice analysis shows collaborative content production and distribution that reinforces institutional integration and network expansion. The social practice analysis demonstrates that LSPR constructs formal education legitimacy through symbolic positioning as a "family" dan "home", aligning institutional identity with societal expectations. The study contributes theoretically by identifying family as an affective soft-power strategy in negotiating legitimacy between state regulation and public perception. This finding extends Critical Discourse Analysis in educational communication by demonstrating that institutional legitimacy is constructed not only through academic quality but also through affective-symbolic discourse.
This Perspective examines the position of the humanities in Arab higher education and argues that the emergence of critical humanities in the region should be understood as an epistemic and institutional response to the conditions that shape knowledge production within universities. Rather than treating critical humanities as a thematic expansion of existing disciplines, the paper analyzes them as a framework for rethinking how higher education institutions organize inquiry, evaluate scholarship, and connect research to public life. It identifies three interrelated constraints affecting the humanities in Arab universities: structural marginalization within academic systems, linguistic tensions shaping scholarly communication, and the limited institutional support for interdisciplinary and socially engaged research. The article further discusses the Ibn Khaldon Center at Qatar University as an example of how interdisciplinarity and interactive localization can be translated into institutional practice through research design, curricular thinking, and evaluative tools. The paper argues that the renewal of the humanities in Arab higher education depends on integrating methodological innovation, linguistic agency, and institutional reform within a coherent academic strategy.