Aug 2026· NPRC Journal of Multidisciplinary Research· Vol 3, pp. 137-152· 0 citations
Abstract
The issue of epistemicide has gained increasing scholarly attention as researchers seek to challenge Eurocentric colonial frameworks of knowledge. As STEAM education continues to expand globally, including in Nepal, this philosophical inquiry reimagines a culturally responsive and decolonial STEAM framework. While STEAM extends the traditional STEM model by incorporating the arts, its epistemological foundations remain deeply rooted in Western traditions and often marginalize indigenous ways of knowing. Drawing on the theoretical perspectives of decoloniality, wisdom-based inquiry, and transformative learning, this study employs a hermeneutic reading of Laxmi Prasad Devkota’s masterpiece Pagal (“The Lunatic”) together with critical discourse analysis to reconceptualize STEAM education. It also explores the potential of Nepali literature as a source of epistemological integration by demonstrating how Devkota’s work transcends conventional disciplinary boundaries. The poem posits foregrounds imagination, ecological connectedness, intuition, and emotion as legitimate forms of knowledge, offering a foundation for a pluralistic, culturally responsive, and transformative vision of STEAM education grounded in epistemic justice.
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.
Miguel Melo Ifadireó, Belijane Marques Feitosa, Diego da Silva Ferreira· Revista de Estudos Interdisc...· 0 citations
This article examines the enduring colonial legacy within Christian education in the Batak region, which has systematically marginalized indigenous knowledge and privileged Western pedagogical paradigms as the normative expression of Christianity. Focusing on the Sunday School ministry of the Huria Kristen Indonesia (HKI) church, the study initiates a critical inquiry into curriculum transformation through the lens of decolonial theory. Employing an interdisciplinary methodology that integrates the sociology of education, sociology of religion, and decolonial studies, qualitative data were gathered through in-depth interviews with two pastoral practitioners and contextual observations. The Batak philosophy of Sala Mandasor Sega Luhutan (SMSL) serves as a critical framework to deconstruct entrenched Eurocentric curricula and reconstruct pedagogical practices that center indigenous epistemology. Findings reveal that despite HKI’s historical resistance to missionary hegemony, its Sunday School curriculum remains dominated by hierarchical, banking-model pedagogy that treats children as passive recipients. Indigenous cultural elements are largely confined to ceremonial performances rather than substantive instructional integration, perpetuating epistemic alienation and dehumanization. The study argues that authentic decolonization requires pastors and educators to transition toward dialogical, problem-posing methodologies that recognize Sunday School children as active epistemic subjects bearing the imago Dei. By embedding Batak kinship values, oral traditions, and symbolic frameworks into core biblical instruction, Christian education can become a liberating practice that honors cultural heritage while fostering theological contextualization. This research offers a strategic pathway for ecclesiastical curriculum reform ahead of HKI’s centenary in 2027.
Herman Tampubolon, I. Lattu, Mariska Lauterboom et al.· Journal La Edusci· 1 citation· ⚡1
This study examines the transformation of theological pedagogy within digital learning environments, focusing on the shift from a transmission-oriented model to a dialogical, reflective, and transformative paradigm. Employing a literature-based approach that engages theories of theological pedagogy, reflective didactics, and digital learning practices, the conceptual synthesis suggests that digital spaces foster new forms of active learner engagement in constructing theological meaning. The analysis identifies three core conceptual transformations: (1) a paradigmatic shift toward participatory learning; (2) a theological reinterpretation of presence and incarnation beyond physical proximity; and (3) the emergence of digital space as a legitimate locus theologicus for experiencing and articulating faith. The discussion further highlights the relevance of Groome’s shared praxis and Klafki’s reflective didactics as foundational frameworks for designing pedagogical models that are both contextually grounded and transformative. Overall, this study contributes to contemporary discussions on theological education by emphasizing the need to reconstruct pedagogical goals, processes, and relational dynamics for the digital age.
Paulus Tnunay, Thomas Pentury, Wilson Rajagukguk· Greenation International Jou...· 0 citations
This conceptual paper explores the relationship between innovation and decoloniality in education, arguing that educational innovation must go beyond technocratic solutions to challenge the colonial legacies embedded in curricula, teaching methods, and institutional frameworks. Mainstream models of educational reform in the Caribbean often reproduce colonial, Eurocentric ways of knowing and uphold global knowledge hierarchies under the guise of modernization, thus there is a need for new ways of thinking about educational barriers and system change. This article introduces the term “decolonial educational innovation,” which highlights the integration of Indigenous knowledge systems, the value of diverse epistemologies, and the support of culturally relevant, community-led pedagogies. Drawing on real examples from decolonial education efforts from the Caribbean, the article demonstrates how innovation can be understood as a relational and restorative process rather than a neoliberal goal. Ultimately, it advocates reimagining educational futures a tool to advance epistemic justice and dismantle coloniality in all its forms.
Tavis D. Jules, Abigail Smith, Karen Naidoo· Comparative and Internationa...· 0 citations
This article reconceptualizes Global Citizenship Education (GCE) as a humane lacuna, a porous, searching interval where competing claims to justice press against one another. In this rendering, GCE becomes an ethical orientation toward uncertainty. An openness, a willingness to dwell with the fragile, the plural, the not-yet-coherent. Through the SCALE heuristic—skepticism, connection, allosyncrasy, liminality, and expression—the article offers both an analytic framework and a pedagogical grammar that orients practice within such a space. Empirically grounded in constructivist analyses of teacher–student dialogue, it demonstrates how ethical understanding emerges reflexively and dialogically. In a theoretical sense, Stewart Brand’s Pace Layers elucidate the layered temporalities shaping moral formation. These lenses foreground relationality, temporality, and endurance, challenging technocratic and universalist models. The humane lacuna therefore re-situates normativity within lived encounter and layered time, offering educators an alternative means of grappling with global complexity.
This paper critically examines the teaching of History in secondary schools in rural and township contexts in South Africa, focusing on persistent learner disengagement within an increasingly digitised educational landscape shaped by the rise of Generative Artificial Intelligence. Drawing on constructivism, critical pedagogy and creativity as an integrated theoretical framework, the paper interrogates dominant pedagogical practices and historical narratives that continue to shape History classrooms amid rapid technological change. It offers a reflective and analytical discussion informed by existing scholarship, curriculum and policy documents, emerging debates on AI in education and the author’s professional experience as a History educator. It argues that traditional, teacher-centred approaches are increasingly misaligned with learners’ digital realities, limiting historical consciousness, critical thinking and relevance, advocating for a pedagogical reimagining of History teaching that foregrounds curiosity, creativity, humour, ethical digital literacy and the inclusion of multiple perspectives, positioning generative AI as a mediating tool rather than a pedagogical threat. By reconceptualising the roles of teachers, learners and knowledge resources in the 21st century History classroom, it contributes to ongoing debates on how History education can be made more inclusive, meaningful and socially responsive in the context of deepening technological and educational inequalities, particularly in under-resourced schools.
P. Nyathi· Turkish History Education Jo...· 0 citations