Exploring the Impact of the Academic Interactions and Social Relations of Graduate Black African Students on their Learning Experiences in Beijing

Current data on international student has not particularly examined the experiences of the international African students in China. Furthermore, faced with a situation where the researcher encountered challenges as a student in China; I self-located in exploring the experiences of the African student in adapting to a new social and academic environment. A phenomenological research framework using semi-structured interviews was used to explore the social and academic experiences of 12 African Graduate students from three Universities in Beijing, China. Participants identified Chinese language as a major challenge, reported limited interaction with Chinese lecturers and discriminatory treatments during classroom dynamics. Added to these, there is much preference given to students from western countries. The study concludes by discussing the implication for practice and emphasizes the importance of universities acknowledging the cultural background of each other and incorporating perspectives of all students in a particular class to enhance student life experiences.

Navigating the Fourth Republic

Through the end of the Third Republic, only tiny numbers of West African students managed to study at France’s universities. Barriers to higher education began to fall after World War II, especially after African populations collectively gained citizenship. Higher education became a high-stakes policy area, as French officials and West African students and politicians vied to influence the parameters and possibilities of the postwar order. Amid escalating concerns about West African student migrations to the metropole, French officials eventually opened an Institute of Higher Studies in Dakar. However, this inchoate institution ended up highlighting the fundamental ambiguities of overseas citizenship. As West African students turned increasingly to anti-colonial activism, French authorities finally committed to establishing a full university in Dakar. Paradoxically, the construction and consolidation of this French university took place during the period of active decolonization.

With Dreams in Our Hands: An African Feminist Framing of a Knowledge-Making Project with Former ESP Students

This article introduces a research project that works with former Extended Studies Programme students to make knowledge that emerges through online, multimodal collaborations. Knowledge-making is not politically neutral, and the project and article are responding in part to the calls of the 2015/2016 South African student protesters to decolonise and transform university curricula. The project draws on African feminist ideas, emphasising the intersectional oppressions of colonialism, capitalism and patriarchy, which continue to influence theoretical choices in the knowledge hierarchies of South African and African universities. The “race”, class and gender inequalities that drive success or failure at university and in society become some of the topics addressed in the project, where former students as co-researchers collaborate to devise the topics, responses, and kinds of dissemination. Ntseane’s overlapping principles of a collective worldview, spirituality, a shared orientation to knowledge, and communal knowledge-making are motifs that influence how the project is imagined and run. My positionality as lead researcher and former lecturer of the co-researchers is navigated using African feminist guidance, which also informs the ethical principles of the project.

Global Inequality, Mobility Regimes and Transnational Capital: The Post-Graduation Plans of African Student Migrants

Employing a theoretical framework that draws on the concept of global regimes of mobility and Bourdieu’s theory of practice, this article seeks to analyse how African student migrants in China navigate global structural inequalities in planning for post-graduation mobility, while strategising to overcome barriers to mobility and capital accumulation. It argues that China’s position within the contemporary global political economy is reflected in the ways these student migrants navigate intersecting global mobility regimes. Moving beyond the ‘stay/return’ binary common in student mobility research, the article delineates three post-study trajectories: returnees, deterred by structural barriers from staying in the host country; those who stay in China, overcoming these barriers by opening businesses, with plans to return home later; and those who plan to accumulate capital in China to meet the requirements of more stringent mobility regimes in the Global North.

SPIRITUAL DIRECTION IN AN AFRICAN CONTEXT: CHALLENGES AND OPPORTUNITIES

An upset spiritual director just ended a retreat with a group of African priests because they could not observe strict silence. Similar situations elsewhere on the continent led a young African student to raise the question of the suitability of sixteenth-century Spiritual Exercises to modern Africans. This essay acknowledges the challenges facing spiritual directors to “accurately” apply the method of the Spiritual Exercises in a diverse and ever-evolving, noisy and busy world. From the concrete experience of this group of priests, it argues for the suitability of the Exercises to the African context based on the adaptability and flexibility inherent in Ignatius’ Spiritual Exercise and subsequent directories. The particular crisis between this director and his retreatants, however, also presents a unique opportunity for retreat directors to find creative ways to accommodate retreatants with specific needs, and to communicate the message of the Exercises in a way that is both accessible to and respectful of the African worldview. KEYWORDS: Retreat Director. Diocesan African Context. Blended Retreat. Confession and Narrativity.

Abolition Pedagogy

As the South African student movement of 2015–16 began to develop a deeper critique of the character of the transition out of apartheid and its minimal effect on the institutions of colonialism and apartheid, the administrators of postapartheid universities worked with the managers of the security infrastructure of the state to orchestrate a national police shutdown of the student and worker movement. This essay is an effort to sustain an objection to that coordinated effort, and to work through a proposal for how the new managers of the postapartheid state and university could have—should have—acted otherwise. This proposal is called abolition pedagogy, a refusal of the long-standing relationship between education and violence, and a reading of the pedagogic labor involved in antiviolence work. In the midst of the recent student protests, a 1969 exchange of letters between Theodor Adorno and Herbert Marcuse—in which Adorno justifies his having “called the police” on the student movement in Germany—was used to justify calling the police on South African students some fifty years later. This article unpacks the citation, and uses Adorno's own commitment to critique as a “force field” to show up the limitations of his position, and to call for a different mode of engagement with the difficulties and possibilities of ongoing struggle. Adorno's “force field” is contrasted with his poor reckoning with jazz and his inability to see the work of critique in jazz and by implication in many other forms. Abolition pedagogy pursues a transformative orientation to histories of violence, asking how to sustain strategies for their unmaking.

Middle East & African Student (MEAS) Perceptions of Islam and Islamic Moderation: A Case Study

Islamic Moderation is such a fundamental concept that without it understanding the faith is inadequate at best. Muslims are required by definition of the term ‘Muslim’ to remain on the middle path in everything pertaining to the life ways. They must not overstep the bounds (tafrit) and become trapped in the extremist quagmire (ifrat). As an Islamic doctrine par excellence, moderation inherently finds solutions for injustice and the violation of human rights. Nonetheless, some schools of Islamic thought (madhhabs) attend extremist ideology, particularly those of Middle East and African savour. These have spread a frightful spirit of intolerance throughout the world that has indelibly blackened Islam’s image by choosing to deny Islam’s characteristic spirit of moderation. In so doing, they marginalize any proper implementation of authentic Islam and block all corrective political discourse. Militant radicals clearly neglect moderation as a doctrinal position that is traditionally essential to the creed. This paper presents a broad exposure to Islam’s middle path with a focus on 192 respondents to a survey taken by Middle Eastern and African students (MEAS) studying in Malaysia.Qualitative and quantitative approaches were used to achieve four significant findings indicating these students do not understand the nature of being a good Muslim.

How Sub-Saharan African Countries Students Choose Where to Study Abroad: The Case of Benin

This article provides new evidence on how students choose a country of destination to conduct their academic studies. Based on a multinomial logistic model, it examines the contribution of the quality of education, institutions and the host country’s economic factors to the choice of the destination country. The results indicate that quality education and institutions in the host country are the reasons why students show preference for Western countries—North America and the EU. On the other hand, China is chosen as a destination country for its quality of education—compared to Benin—and not because of its institutional infrastructure. Furthermore, the results do not confirm the hypothesis that African student migration is poverty-driven, as economic factors do not affect the choice of any destination country.

Bleeding women and theology from below

Dishonour is heaped upon dishonour for those who have been deprived of material conditions for life, often due to historical legacies of racialized inequality and oppression. Rather than villainizing those engaged in protests that produce disorder and defacement, identifying and articulating the sacredness of seemingly profane aspects of such contemporary movements is a singular and imperative task of Christian theology today. Through a close reading of the narrative of the bleeding woman in Mark’s Gospel, this essay argues that the South African student protest movement of 2015-2016, which included regular eruptions of destructive physical force, is an example of activism that represents the Gospel’s injunctions towards the securing of dignity by the marginalized unheard and unhelped. First, the essay will discuss the milieu of honour/shame which pervaded the first-century Palestinian context of the Gospels. Following this, the essay undertakes a close reading of the biblical narrative of the bleeding woman in Mark’s Gospel. It will be demonstrated that the woman’s intentional transgression of the social order resulted in her approbation by Jesus.