 Okay, we're going to wait a few more seconds before we actually begin, but good morning, good afternoon, good evening everyone. Okay, so let's go right in. We have a lot to cover today and it's going to be really interesting and exciting. So good morning, good afternoon, good evening everyone. I am Lucia Rodriguez, the Director of the Masters in Development Practice Secretariat, or MDP Secretariat for short. The MDP is a one- to two-year graduate degree program on sustainable development practice. It is a program in, I would say, 30 plus academic institutions in 26 countries around the world. It is my honor to open this session, Decolonizing Sustainable Development Education, which is made possible by members of the global network of MDP programs, specifically Karen Brown from the University of Minnesota, USA, Nina Miller, Regis University, USA, and Yolanda Sting Kemp, University of Pretoria, South Africa. In addition, of course, to several key members of the MDP community who you will meet shortly. I would also like to thank SDSN's SDG Academy. We are very grateful and thankful for them. It is because of their belief in the value of the MDP and the encouragement and opportunities that they have offered us to continue to grow and expand that we are here today. So SDG Academy, thank you. So let us begin with what we believe will be an exciting and thought-provoking session. Over to you, Karen. Thank you very much, Lucia. As Lucia mentioned, the Global Association of Masters of Development Practice programs is truly a global network with programs around the world. My name is Karen Brown and I co-chair the Masters of Development Practice at the University of Minnesota. A core aspect of our programs globally has always been a concern with social justice and equity. Recent years have seen an increased focus on decolonizing development in practice and development studies in the classroom. Our conversations around social justice in recent years have been increasingly urgent as we explore ways to infuse equity throughout our programs. This session seeks to explore what it means to decolonize development education and offer examples of how MDP programs globally are addressing this imperative. We want to consider how development education programs can effectively teach about questions of colonial legacies and development, anti-racist and anti-sexist frameworks for development, alternative visions for development, and establishing equitable collaborations in local and international contexts. The session will feature a wonderful speaker, Professor Vanessa Andriati, who will frame the conversation for us. MDP faculty will then offer their perspectives on the critical issue of inequitable power relations in development practice and education. I'm very excited about today's conversation. I now have the honor of introducing today's framing speaker, Dr. Vanessa Andriati. Dr. Andriati is Professor of Educational Studies at the newly appointed and the newly appointed interim director of the Peter Wall Institute at the University of British Columbia in Vancouver, Canada. Dr. Andriati is Canada research chair in race, inequalities and global change. Her research examines historical and systemic patterns of reproduction of inequalities and how these limit or enable the possibilities for collective existence and global change. Her publications in this field include analyses of political economies of knowledge production, discussions of the ethics of international development, and critical comparisons of ideals of globalism and internationalization in education and global activism, with an emphasis on representations of and relationships with marginalized communities. Her work in teacher education conceptualizes education as an expansion of frames of reference and fields of signification with a view to expanding possibilities for ethical solidarities. Her academic work is committed to protecting the public role of the university as critic and conscience of society and a space of independent, multi voiced, critically informed and socially accountable debates about alternative futures. Dr. Andriati also has some very interesting new work that she will speak with us about today. And I will now turn the podium over to you, Dr. Andriati. Welcome, and we're very excited to hear your thoughts. Thank you so much, Dr. Brown. And it's a pleasure to be here in Canada. Generally, we start our conversations with an acknowledgement of the land. So I'd like to acknowledge that I'm speaking from the unseeded lands of the Stolo, the Quantland, and the Katsi, Indigenous peoples. But I'm also coming from a mixed family of Indigenous and German ancestry. So I would like to do the land acknowledgement as I was taught from my mom's community, which is a Guarani community in Brazil. So in that land acknowledgement, we actually acknowledge the land first as a living entity, not a property or resource. We also acknowledge that our ancestors are present with us today. The ancestors are not just those who have come before us, but also those yet to come. And that comes with a huge responsibility. And part of that acknowledgement that our ancestors are here is the acknowledgement of all the sacrifices that have been made for us to be here today, including sacrifices related to the food that we eat, the clothes that we wear. But in the online situation, we need to remember that the minerals for the computers that we're using come from communities that probably have not been treated right in this extraction. So it's acknowledgement of the sacrifices and also the violence that happens for us to be together. Then there is an acknowledgement of the people who are holding the space with us. So acknowledging all the panelists and the people who have held the space for us to be together. Thank you and thank you for inviting me here. The last acknowledgement is the acknowledgement that we're all relatives in a huge family that is not just human, that is also non-human, and that goes beyond our physical temporalities of the body. So with that acknowledgement, I'm trying to also signal towards other ways of being and other ways of existing in the world that mainstream international development has not honored traditionally as part of its theory and its practice. So I was asked to talk about today the question of decolonization and the title of my presentation is gesturing towards the colonial forms of sustainable development education. So I work with a collective called gesturing towards the colonial futures. And we chose the word gesture for the title of our collective to underscore the fact that decolonization is impossible when our livelihoods are underwritten by colonial violence and unsustainability. The food we eat, the clothes we wear, our health systems and social security and the technologies that allow us to write about this are all subsidized by expropriation and by dispossession, by destitution, by genocides and ecocides. There's no way around it, we cannot bypass it, the only way is through it. So therefore we have created a workspace where we can experiment with the colonial gestures that will undoubtedly and inevitably fail. How we fail is important though. It's actually in the moments when we fail that the deepest learning becomes possible and that is usually where we stumble upon something unexpected and extremely useful. So failing generatively in this work requires both intellectual and relational rigor. Today, what I'm going to talk about with you are things that we use in this work in relation to decolonization that we have found useful. And at the end, we may go back to the failures as well. It's important to say from the outset that decolonization is understood very differently by different communities and by different people. Generally, when we talk about decolonization, we talk about the occupation of lands or and the subjugation of peoples. The communities we work with, my collective works with, they see decolonization a little bit differently. They say that decolonization is about our sense of separation from the land. So it's an ontological or ontomethaphysical way of talking about it. So they say that colonization is a way where our way of being, not just our way of knowing, has been trapped in a very limited story, a very limited single story of progress, development, human evolution that has given us some gifts, but it's extremely harmful as well. So I'm going to give you a little bit of an overview of what we do and then open up to the conversation. So my work has been looking at global north and south relations and I've been in this area for 20 years academically, but I was born in a family where my mom is indigenous, my dad is German. And my dad married my mom because he, his family, his other brothers were participating in indigenous genocide in Brazil during a period of agriculture expansion. So he wanted to interrupt that violence by marrying somebody who was the victim of state sanctioned violence. The problem with that was that he also believed in German cultural supremacy. So he believed that by whitening the future generations, he was helping save the world. So his way of saving the world was both, it was paradoxically both very progressive and racist and very problematic. So I was born in a context, I was born from the context actually, where you can see these paradoxes everywhere. And for the first 24 years of my life, it was pretty difficult to get my head around what was happening in my family and its connections with what happens historically and systemically in the world. But I think that upbringing brought me to look at problematic patterns of representation, engagement, and translation between different forms of being in the world, different forms of activism, different forms of thinking about change. So one of the things that I did with a group of people was this heads up checklist, and this was published in 2012. But I think it represents a lot of the kinds of things that I've been working with and thinking about. So these are patterns that have been identified in North, South relations. And this work has been done mainly through education. So when schools, for example, in the UK, want to connect with schools in one of the African nations and for a school linking project, for example, right? So we analyzed it there. So there are seven patterns. One is the reproduction of hegemonic ways of thinking, the single universal story that I talked about before, single universal story of progress, development, evolution and civilization. The second pattern is the ethnocentric reasoning, where one view is projected as universal. A historical, the forgetting of historical legacies and complicities, then this D for depoliticized, a disregard of power inequalities and ideologies, as for salvationist or self serving, this investment in self congratulatory terrorism, then there's you for uncomplicated interventions, the offer of few good quick fixes and paternalistic, this infantilizing way of relating to the communities that people are trying to allegedly help and waiting for gratitude for a thank you once the intervention is over. So what we have observed as well over the years is that if we try to interrupt any of these patterns, we come up with different problems. For example, if we try to interrupt the hegemonic story, generally we create another story to replace it that also becomes hegemonic. If we try to interrupt a historical patterns, sometimes we fix on a single version of history that also is problematic. So this is not a checklist that you can say I'm not doing this, that, that, that and the other, because what frames this checklist is what makes us intelligible to the world, to the other thing that we found was that if people try to interrupt all of this at the same time, they become unintelligible to funders, for example, or unintelligible within the university. So one of the things that have been very, that has been very useful in working with all these complexities around our patterns of engagement with each other that are historically and systemically conditioned is looking at different forms of psychoanalysis. And there's a book there called Confronting Desire, Psychoanalysis and International Development. Psychoanalysis looks at the colonization of our unconscious, not just our ways of thinking or relating, but our desires. So how we come to hope, how we come to crave and yearn in the world. And that also involves how we've been traumatized in ways that we have not been able to process yet. And here I'm talking both about individual trauma and collective trauma. And I have found lots of resonances between psychoanalysis in the kinds of things that I analysis that I see in the communities, but of course it's not the same thing. But psychoanalysis in academia really helps because it allows us to look at the problem of education through the lens of denials. So we have a list here of four denials that are reproduced in education. And they are very, very difficult to interrupt. So the first denial is the denial of systemic violence and complicity and harm. The fact that our comforts, securities and enjoyments are subsidized by expropriation and exploitation. Somewhere else like the example that I gave of the minerals that create the possibility for us to have computers and to be communicating online. The second is the denial of the limits of the planet. The fact that the planet cannot sustain exponential growth and consumption indefinitely, we are reaching its limits. The third is the denial of entanglement. Our insistence in seeing ourselves as separate from each other in the land rather than entangled within a living wider metabolism of the planet that is biointelligent. And the fourth is the denial of the magnitude and complexity of the challenges or the problems that we face, the difficulties that we will need to face together in this desire also to find interventions that make us feel and look good, but that do not necessarily address the difficult things. The other thing that psychoanalysis helps us to do is to look at modern colonial unconscious imprints. For example, we talk about the six C's of consumption, which is a mode of relationality marked by choice, comfort, convenience, certainty, calculus and control. The four A's of arrogance, the demands for autonomy, authority, arbitration and affirmation. The four P's of purpose, the desires for protagonism, purity, progress and privilege. And the three R's of redress, which are limited to representation, recognition and redistribution. And the three I's of innocence, which is assumed indemnity, immunity and impunity. So we've been working with this this list and ideas of how that manifests in education and how we can interrupt that. So one of the things that we found is the seesaw relational imprint that we have in colonialism where we have this plus one minus one dynamic. So in the plus one, we are either plus one or minus one. So the the economy of worth of people is measured around that. So the plus one is the idealization and romanticization of ourselves. And the minus one is the vilification and pathalization. So this doesn't happen not necessarily just about ourselves. This happens with everything. So we can be idealizing and romanticizing our students, our communities, or vilifying and pathologizing. Because the ways that we evaluate the world are dependent on this economies. And we are talking about then how education can help us get to zero where we can sit with the good, the bad, the broken in the mess up of humanity within and all around us. So that is very much a kind of a directive that has come from the communities themselves that education should help us address the the imbalance that creates the hierarchies of knowing the hierarchies between cultures and that sustains the single story of progress. So I'll just I'm looking at the time and I'm thinking that we need to to to pass a few slides. So so we what we propose in our collective, and it may not work in other contexts, is this concept of depth education, which is about surfacing problematic aspects of our individual and collective unconscious working from unknowability, disarming, effective landmines in ecological defenses. So we're talking here about activating capacities that have been exiled by modernity coloniality. And that's our understanding of decolonization when we find other ways of not only thinking or doing and even of relating but of being together of coexisting. And for that we need negative capability, which is the capacity or disposition to engage with difficult issues and to be present for uncomfortable conversations without feeling overwhelmed, immobilized, or demanding to be rescued from discomfort. And we also need generative capability, which is the capacity or disposition to navigate volatility, uncertainty, complexity, ambiguity and to negotiate different sensibilities in context of historical and systemic dissonance with integrity and in generative ways. So in order to conclude, I'm just going to say that this practice then unfolds in many different ways. But one of the ways that we have found useful for working with this kind of education is to map the potholes on the road to decolonization and to have very clear hyper self-reflexive questions. So I'll give you an example of what I mean by the hyper self-reflexive questions. So creating a practice where ourselves and our students and artists we work with and activists are always asking, especially if they are from the global north, they're always asking questions such as to what extent am I reproducing what I critique, to what extent am I avoiding looking at my own complicities and denials and at whose expense. What am I doing this for? Who am I accountable to? What is my theory of change? What would I like to work my work to move in the world? To what extent am I aware of how I'm being read by the communities, especially communities of high intensity struggle? Who in these communities would legitimately roll their eyes at what I'm doing or find it indulgent or self-infantilizing? Who or what is this work really about? Who is benefiting the most from this work and in what ways could this work be read as self-serving or self-congratulatory? So a lot of this work is summarized in the book that is just out. It came out yesterday called Hospice in Modernity. It's not a book that I wrote by myself, it's a summary of the work of the collective and there are other books also in the series that are from other people from the collective. But the book also talks about the stories that led us to the insights that we're working with. So it's not just a book, an academic book, it's a book of education and it's the book that talks more personally to the reader about why we're doing the work we're doing. So I think I'm going to leave you with that and so that we can start this conversation and I thank you again for inviting me to be here. Thank you. Thank you so much, Professor Henriati. You've given us a lot of food for thought and I'm really excited to hear the conversation that's going to result from your remarks. I think a lot of the questions you've identified are exactly the questions that we're grappling with as we try to work with our curriculum, our students and our programs and thinking about what this work is for that we're doing. So thank you very much for giving us some tools and frameworks to think about that. I'm now very happy to introduce our session moderator who will lead us through the next portion of the session. Maria Margarita Fontesha Tirado. Margarita is a journalist with studies in history and a master's degree in sustainable development from the University of Florida. She has nearly a decade of experience working in international development, particularly in the areas of conservation, climate change and governance. Her expertise focuses on public policy, grant management, communications and analysis and communicating data and information to various types of audiences. She also has a strong background in managing multilateral cooperation and private investment resources and establishing and upholding relationships with donors, local communities and private and public institutions at different levels. She has recently started her PhD in rural studies at the University of Gallup in Canada and I'm really delighted that she's agreed to be with us here today to facilitate the next section of our conversation. Margarita, I'll turn the podium over to you. Thank you for being here. Good morning, everybody. Thank you, Karen, and thank you, Vanessa, for providing us a point to start this panel. I'm really excited to be here with the scholars from around the world to discuss decolonization and sustainable development education. I would like to introduce Professor Lamre Olamigham. He is the coordinator of the Development Practice Program as subteam and he is a senior lecturer in the Department of Economics in the University of Ibadam in Nigeria. He also has experience in social policy, work in developing countries through which he has been able to interact and work with senior level technocrats and officials. Welcome, Professor Olamigham. If you could please turn on your camera. Good morning, Professor. Can you hear us? Yes, I can hear you perfectly. Great. Thank you. Also, I would like to welcome Professor Emily Van Oevelyn. She is a faculty member in the Master of Development Practice at Regis University in the United States. Her research explores issues of equity, sustainability, and governance in relation to water and sanitation services. Good morning, Professor. I also want to welcome Professor Swaroop Dutta. He is an anthropologist and joined Terry University in India as a system professor. His research interests lies in sustainable development, agricultural anthropology, and environmental anthropology. Good morning or good afternoon, Professor. I'm not sure. Good evening from my side. And good morning from Colombia. Yeah. So thank you for being here to our three panelists and Vanessa for sharing your experience. Before starting, I just want to add some recommendations. So for panelists, because we have time so short in these kind of events, you will understand, and I apologize in advance if I have to interrupt you when time ends for answers and presentations. And for our audience, please leave your questions using the Q&A bottom with your name and organization, and we will try to transfer your questions to our panelists. So again, this is an honor to be here and talk with you, professors. And I would like to invite Professor Swaroop Dutta to share with us his thoughts regarding decolonization and his experience. Thank you. So good morning, good afternoon, and good evening, everyone, myself, Swaroop Dutta from India. And I will be talking about my own experience in the master's in development practice, which are our institute, which we call the MA in system development practice program. Before that, first, we have very limited time for the discussion. So I will cut short my discussion, which has already given by Professor Vanessa. So but in my opinion, what is the decolonization of education means that we need to talk about, we need to revisit, we need to rethink, reframe and reconstruct the curriculum and research that preserve the Euro-centered and colonial lens. So that is our opinion because a country like India, which was 200 years of colonialism, we have a long story of it. And we have, and the tilt it, we are fighting for decolonization of our education system at large scale. And which is one of the most important because our new education policy has come up in 2021, where we are emphasizing our education system at large scale to just to get rid of our decolonization of the thinking process, thought process, research. And so we are currently revisiting, rethinking and reframing and reconstructing our curriculum overall. And to be very specific, it is what I think that education, decolonization of education actually challenge the existing institutional hierarchy and the monopoly of our knowledge. And which is very, very important and crucial for our students to understand that this is not a discussion where we always talk about the not supremacy. We also talk about, we need to talk about the knowledge sharing. We also talk about the hierarchical system, which is already prevalent. And also we need to talk about the North and South balance, global North and South balance for it. Now, decolonization in the system of development educations, first of all, we have to accept it. We have to accept it that our education system is under the decolonization process. And we are under the colonial influence that acceptance matters a lot. So the reality is that we are decolonizing the sustainable development education. That means that we are acknowledging and ongoing legacies and continuities of colonialism and imperialism. And then we are, we have to radically delinquent ourselves from the continuities of inequalities, inequities that are being repeated through neoliberalism. So my point of argument here, that we need to focus more on the inequalities and inequities of country like India, which is multilingual, which is we have, you know, hundreds, more than hundreds of language, more than 5,500 unofficial language to 122 official language. So this is a big barrier for us to, for the decolonization process. The language is one of the major problem we face across the country, where the single language, whether it is Hindi or whether it is English, we are still on this direction, whether we should completely talk about in Hindi, or we completely change towards English. So that is a major issue that we are already facing. Now, second point is the colonial legacies of the development are very important to address. And the colonial logics are still at the heart of the development education curriculum, because many development projects, they are very, very much, their philosophy is mostly based on the colonialism. And that we have to think, we have to rethink that it should be more inclusive and all. And critics of the colonialism called the modern development is a creative adjustment of the coloniality, whereby the colonialist logics and the imperatives still remain socially, politically, economically and ecologically. Now, how can the development education programs be effectively taught about the questions of colonial legacies? So most of the cases it happens that in Indian universities were not available at institutions. So we have the caste conflict, which is a very big conflict, and India, we have the conflict related to religion, gender discrimination, class conflicts, racial conflicts, every conflict, every form of conflicts are present in overt or covert way in the country, it's a country like India. And I am coming from the background of anthropology and anthropology itself is coming, has come to India with the British. And I still remember that in our course curriculum, all the readings, all the courses which are largely given by the colonial anthropologists. So we are specialized in, and we have a specialization on the ethnography, which is largely dominated by the colonial ethnography like Pyrrhor von Hemendorf, Bronislaw Malinowski. So they are all worked exclusively for various colonial government, and we have the colonial anthropology as well. So coming from that background, every time I used to ask myself that we have to get rid of all this colonial curriculum of doing anthropology. Then I joined the MA in sustainable development practice six years back after getting a lot of experience from the government and private sector. I finally decided to join in an organization where I can introduce my way of understanding the development practice from the anthropological lens. And therefore, I joined MA-SDP in 2016. The current SDP program in Teri School of Advent Studies is structured to address the critical gaps in sustainable development education with specific thirst on combining the theory and theory in rich classroom teachings and rigorous field training. It aims at training the development professionals and equipping them with the cross-sectoral problem solving skills. So here you see that we are slowly and gradually moving out of the typical or traditional way of doing our research and we are moving towards more at the grassroots level. And this particular program, which is an MA-SDP program, which is one of its kind of program in India itself, because there is no program in India. We only talk about the sustainable development practice. So in this sense, the Teri School of Advent Studies is one of its kind of programs. Now, if you look at our students' background and we are accepting the students from the various disciplines, be it social science, be it natural, physical and applied science, and others like business administration, journalism, and humanities. And also, we have a huge cultural background. So people are talking in Bengali, Hindi, Gujarati, Tamil, Telugu, Malayalam, Kashmiri, SMEs, Punjabis, and so on. We also have a club background of international students who are there in the campus before the pandemic and they were successfully passed the MA in STP. So if you look at the students' representation from the countries, so it will be a surprise that there are a huge number of countries here, Bhutan, Kenya, Nepal, Zimbabwe, Mexico, Afghanistan, Ethiopia, Sudan, Burma, that is Myanmar, and Laos, and also several other countries like Cambodia and all. Now, several steps have been taken for MA-SDP program curriculum. The first step that I personally realized that when I joined in the campus, and I thought that I think I should introduce some courses which will actually delink the colonial gases. So I will come back to that discussion. And we start doing the revisiting the development ideologies in existing course curriculum and therefore we introduce the courses or the models which directly reflect on the issues related to deep-rooted social stratification, asymmetric power relations, and universalizations of western knowledge, and questioning the hegemonic practices. So therefore, we have decolonized our syllabi up to a certain extent, and we are also doing our program review right now. I mean, for next five months or six months, we have dedicated ourselves for reviewing the program, and we will be taking the decolonization aspects at a large scale. So here you see that I have just shown a few courses which directly talk about the decolonization, the courses like integrated approaches to system development practices, law society and system development, perspectives on development, and in the same two we have development economics and all. So we have Professor Durya, just a quick reminder that you have like one minute left. Sorry. All right. Yes. So if you see that, the few examples of it, so here you see that few course curriculum over there that we directly talk about the colonialism and neocolonialism, these are few courses I have just mentioned here. And the last part is that we have to prioritize epistemologies and methodologies. So holism towards more holism, less reductionism, we need to go for the collaborative engagements and elevating the marginalized boys. And therefore, we have to overcome, we have to give more space for the southern scholars also, and decolonization of the methodological aspects also very important here. Okay, say for example, we'll talk about the peer assessment, storytelling, going out to the community and so on. So here are a few field based assessment, but my students is to go for the field work for, say for example, Islamophobia and its impact on the Muslim women in Delhi. Ethnic entrepreneurs in the case of North Eastern people in India. So these studies has already been conducted by my students, which are largely inclusive and was largely thought provoking in terms of the new, for the sustainable development practice students. So there are a few lists I have given if you want, I can share the slides with you. And also you can see our program is the group practicum, which is very, very crucial where the students are going for the poorest of the poorest part of the country and they conduct the field survey with the local people and get the understanding of the real problem. And also we conduct the seminars for, you know, regularly we used to have the sustainable development livelihood opportunities and challenges, reducing inequalities. So here you see that we start, we engage with the students at, we conduct the workshop for this, you see that our 2018 seminar, 2019 we have the students are presenting their work in front of the experts. And also you see the panels are there for discussing the livelihood sustainable livelihood matters. And also the way forward that we should decolonization should not be the discourse of the metaphor, only rather it should be the nephromatic practices. Questioning on the modernity and coloniality is oneself in everyday life and constantly learning from the critical sources of education oneself from the hegemonic knowledge and ideologies by reading broadly and deeply. And resisting then challenging the neoliberal capitalism. So I'm just ending my discussion here. Here you see that in the 2017, 2018 and 2019, here it is started with the black and white, slowly and gradually the color changes. The student reported, students said no to the corporate way of taking the photographs. So they have started with the colorful addresses. They said that we are not, it is only one program of the institution where they said no to black and white or the neoliberal corporate look. So they said we will go for the colorful and we will click the formal photograph in this. So by saying that, I'm completing my session. Thank you very much. Namaste. Thank you, Professor Duda, for sharing us your experience and how the campus and the students are participating in a more decolonized environment. So I would like to introduce Professor Emily Van Hoolen, Professor, so over to you. Thank you. So I'm an assistant professor at Regis University, which is located in Denver, Colorado in the USA. And it is on the land of the Ute and the Cheyenne and the Rappaho. And I'll be representing our team today, talking about decolonizing pedagogies in our online synchronous global classroom. A little bit about our classroom. Half of our students are located in the physical classroom and half of them are joining online. And most of those students joining online are from the global self. Most of our students are development practitioners. So they're students who want to keep getting better at their development practice and gain a more holistic understanding of development. And consistent with the global MDP association, we are following sort of an interdisciplinary curriculum. And because of the diversity of our students, it is forced, it has posed some challenges and also some opportunities, but it has forced us to think very intentionally about how we decolonize our program. So we've come up with these four dimensions and dynamics, kind of a conceptual map for how we see decolonization in our program. Starting with the students and faculty who's in the room. Often in the United States, you'll have a development studies classroom where you have a group of privileged students sort of studying about the other. And we're trying to shake that up by making sure that we have a diversity of students in terms of identity and backgrounds and experiences, both faculty and students. And we're using in this classroom format, the synchronous online classroom and the deliberate composition of students to equalize the power dynamics that can form in the classroom. In terms of the curriculum and the program, we're really trying to make sure that the curriculum is relevant to students experience. It reflects the realities that we're representing a diversity of voices, but also that students have the academic support they need to be successful. In terms of the technology, many online classes can have a sort of disembodied effect where students feel like they can't really fully express themselves. They aren't connected to other people. We're in our program really trying to challenge that. We're trying to ensure that students come with high quality video and audio. And we've come up with some strategies to help animate the classroom that I'll talk about. The focus of this presentation was really on the pedagogy, how we bring these decolonizing ideologies and mindsets into the classroom. And we've been developing a set of pedagogies through some rigorous research that we've been doing over the last three, probably not four years now, where we have about 250 surveys that are done at the end of every class by the students. We've done focus groups with faculty, self-reflections from faculty, and also observations of recorded classes that have taken place on Zoom, where we're looking at how students participate, how students respond to different pedagogies, and which pedagogies are most effective at decolonizing the classroom. So this is the set of decolonizing pedagogies that we've come up with through this research. I'm going to talk a little bit about each of these. The first is about building community. We really see this as the foundation for building trust, for having deeper conversations, for moving past stereotypes. So we really create time in our class to build this community. Second is about having students learn from each other. So this really decenters the instructor as the sole authority. And because we have such rich experience in our class from the development practitioners, they bring that experience and also their cultural knowledge into the classroom, and they're able to share that horizontally with each other. And it also provides a way to have this global perspective in our class and to innovatively address development challenges. Third is on opening spaces for participation. And this is creating pathways, spaces online where students feel like they can fully be themselves, but they can share their backgrounds and their culture and their values. And we do this through some of the traditional tools like breakout groups, but we've also partnered with a local theater group to bring things like storytelling and gestures and role playing into the classroom. Fourth, de-centering Western voices and epistemologies. So this is ensuring that our syllabi, our case studies, our readings reflect diverse voices and perspectives. We have professors from the global South and from Native communities in the United States teaching in our program. And we try and also instill these non-Western perspectives through collaborative teaching and partnerships that we have with community groups. Fifth is the kind of the freerian cycle of critical reflection and thinking and transferring that into action. So we do do a lot of critical reflection, but we want to make sure that's grounded and that students have a way of applying it to their development practice. As one of our students said, what I learned on Monday I applied to in the field on Tuesday. So that cycle is very tight in our program. And finally, creating connection in virtual spaces. So we see technology really as the medium for facilitating human connection and equalizing the experiences between students that are in class and students that are remote. So we have a lot of clear technology protocols for making that happen. And we found that this synchronized online classroom can be a very transformative learning environment which offers even more tools and spaces for decolonizing the classroom than a traditional classroom. So this is just a snapshot of our data here. Some of the types of questions we ask on the end of the class surveys. You can see they reflect how students are responding to the instructor, how students are responding to the content and how students are relating to each other. So we're looking at the power dynamics involved in those types of relationships. And we feel pretty happy with where we are now as a program and we've gone in better over time. This is the percentage of students who agree or strongly agree with these statements. And when we stratify this data by English as a first language and by students that are in class versus remote, we find no evidence that international students have any less effective or engaging of a learning experience. We've also found ways to extend these pedagogies outside of the traditional classroom and community-based research classes that we've run over the last couple of years. Just recently this summer, this past summer, we ran a course on water and sanitation access for the unhoused in Denver, Colorado. And that was partnering with local activists and non-profit groups where students learned from this partnership. They also attended mutual aid events. They witnessed these sweeps or traumatic displacements that have been happening very frequently in our in our city. The second one I want to talk about briefly is a partnership we have with the Net College on the Navajo Nation where students came together across these institutions to learn about environmental issues from an Indigenous and Western perspective. They learned from elders and activists and medicine men and scholars. And we had a little grant for this one where we're able to bring a couple of students from Africa to share and learn from the group. And as one of our Ghanaian students who came over said, she was very excited to see some of the commonalities between the Indigenous perspectives and the work that she's doing in her community and to bring those ideas and relationships back to the work that she's doing. Finally, something that we're looking forward to in the future and how we're going to build on this work is with a grant that we recently received for doing research from the Spencer Foundation and paying attention to that second research question. What we're interested in is how these pedagogies that we're using in the classroom translate into students' development practice. And we're going to be approaching this through surveys that we're giving to our alumni, through focus groups that we're going to engage them in, and also through video storytelling where we're going to have them tell stories about their development work. And we're seeing this as sort of an innovative way to come up with metrics for evaluating what decolonized practice looks like and also a pilot or a way of testing this as a decolonized methodology in itself. So that's what we're doing in the future and I'm very thankful for everyone for organizing this panel. And I'd love to hear from anyone else doing similar work. Please send us an email and I'm joined here by the director of our program, Nina Miller. You can also email. Thank you so much. Thank you, Professor Emily Van Hooling. Now, thank you for providing great examples about your presentation. And now, we would like to pass the word to the Professor Lanre Olanian for showing us examples of decolonization in sustainable development in the University of Ibadan. So, Professor, welcome. Hello, good morning. Good afternoon. Good evening wherever you are. It's a pleasure to be here too and to be part of this great conversation on how to decolonize sustainable development. I'm here to share the experience that we have at Ibadan, Nigeria, and I think we have a lot of commonalities with many of the presentations that we've had earlier on. I want to sincerely thank Vanessa for that introductory speech. It has really shown the extent of the problems and the issues surrounding colonization and decolonization. So I present my own perspectives only just to make that we cannot talk about decolonization without talking about colonization. So it is an offshoot of colonization and what people are not sure of is whether what we have recently is actually a decolonization or post-colonization. And these are some of the issues that have to be corrected that should be included in the educational activities that different countries have, which we also have at Ibadan. It's important to note that decolonization, despite the fact that it's linked itself to multiple definitions, is about perspectives and mindsets. It is also about who is telling the story. It is about where the power lies and where the control lies. At the end of the day, it impacts directly on inequalities, poverty, and prosperity of nations. And that's why, for those of us in the education sector and indeed the higher education sector, it is important for us to acknowledge the existence of colonization and how to decolonize it. And to also have a time frame of when we think this colonization will eventually end. So these are some of the issues that I think are important for us to follow. The idea of this decolonization becomes more problematic, given the development practice program that we all run. Because the definition of development itself has been conceived, has to do with the idea and the mindset that there are areas that are underdeveloped as a result of some power structure that has existed in the past, and that leads to a lot of issues on how to decolonize, where to decolonize, and when to decolonize. But it's important to note that four issues have to be concerned by the time we discuss all these decolonization issues. And that has to do with the issue of personal mastery and historical facts. The area of decolonization has to understand what exactly we are decolonizing and what we are decolonizing also depends on our mental modes and the mindset of everybody within the education stakeholders. So it is important to note that as we decolonize in our different perspectives and our different universities, we also need to talk about ethics and values. The problem with decolonization is that ethics and values are not necessarily universal. And they are also different by countries and by different activities that we have to do. And that's the essence of the MDP program as we have it. The reason why we have the MDP program is to be able to look at development practice and development studies in the different perspectives as one that is not owned by a particular society or one that is jointly owned with shared values, with shared objectives, and with shared outcome perspectives. And that's the reason why the MDP was designed the way it is designed. And at the University of Ibadan, we are extremely happy that we are part of that. The Ibadan MDP approach is that we should integrate all aspects of development, economics, social, cultural, environmental, and objective of the development. Because this is the way for us to be able to achieve the area of decolonization as we are talking about it. It actually provides us an avenue for advanced interdisciplinary training so that we know and in our past years, we have begun to understand that the issue of decolonization by perspectives also diver from even within the country from society to society, tribal innings, even within Nigeria, and also when we compare different countries with other countries. So we have a structure of decolonization that we think we need to follow if we have to achieve all this. And there are about six aspects of decolonization that we need to follow. One is not superior to the other. They must be gently achieved if we want to achieve the full and complete decolonization in education and as well as development education sector. That has to do with the decolonization of the curriculum. And I think Emilia has talked a lot about what is being done on the decolonization of curriculum. Most of the things she presented is what we also do at Ibadan, as well as the decolonization of the teaching learning activities. Because we can have a curriculum where the weight is being delivered. The quality of delivery can also impeach having full decolonization as well. There's also decolonization of research and knowledge production. We will find that knowledge is being produced at many fronts, but at times this knowledge does not find its way to the wide world. And that's why we also need to look at the decolonization of publications and knowledge sharing. There are so many audits in some areas about perception on where to publish, how to publish, how to disseminate, and who gets to read what. And this is also part of the issues for the education sector, especially the higher education sector. There's also the decolonization of funding sources and financing of education, perspective and mindset of who are funding this education, and what they expect as a result from their funding. The last one has to do with decolonization of community engagement and services. So in order to do this, we have followed the MDP main curriculum that had four main pillars. And that's every development practitioner must be knowledgeable about everything and be able to discuss about everything. The four pillars in the original MDP curriculum has to do with social sciences, health sciences, natural sciences, as well as my moon sciences. But one thing that Ibada has introduced into our curriculum as part of the decolonization is the indigenous knowledge perspectives, as well as culture and peace and conflict issues. This is what we have always included as the fifth pillar in the core competencies for the MDP curriculum. And then the way we have done it has to do with the pedagogy of teaching, the composition of teaching staff at Ibadan. We have about 63 staff of senior faculties from various disciplines, such that if we pick a particular course, we look at the different perspectives, knowing that development is multidisciplinary, interdisciplinary, and cross-disciplinary. And we also want to emulate the global classroom that is being organized by the Global MDP Association. It has been a very novel idea for people to share their knowledge and to also have perspective from different stuff, since the facilitators come from different countries. And the pedagogy of method that we have also used include feed trips. I see that in the one by Emily, she has shown both of the things that have been presented. And I think these are the things that we have also presented at the University of Ibada. Our research activities are also- Professor, sorry for interrupting you. Just a reminder, you have one minute left. Thank you. Okay, I'll close now. I'll close this short while. So we have also benefited from a way of trying to broadening the research and knowledge activities that we have done. And the University of Ibada benefited from the IFAD Investment Waste Waste Programme. We have 40 students going to about six or seven countries with credible knowledge production. This has added to our research output. In decolonizing publication, it's always difficult for those from the global side to publish. And Ibada has a turn-African channel of sustainable development. And many people from the MDP Global Association, both from the North and the South, have published here. And I'm aware that the Global MDP Association is also trying to bring a special edition of what has been done by the MDP Group's programs on this. In decolonizing the community engagement, we have engaged in workshops, seminars, and outreaches. And I think it is important to note that one of the things that we should continue doing is about the Master's Development Practice Global Association, because it has led so many of us to know ourselves to shape our thoughts, to shape our values and mindsets, and how to engage better on how to decolonize sustainable development education. There are examples of what I think should be done, but what is important at the end of the day is that decolonization is about level playing ground, and everybody must be involved. I thank you very much for this opportunity. Thank you. Thank you, Professor. It was really interesting to see the three different examples from three different universities around the world, and how different MDP courses and curriculum are going towards decolonization. So I will invite Professor Duda, Professor Van Gubelin, and Professor Olanien to please turn on your cameras and your microphones for our audience. Please send us your questions using the Q&A button. We will try to answer all your questions here and during the panel. Professor Andruti, thank you for joining us. So this is the space of Q&As, and I would love to start with one question, which is, you have already shown us what you are doing in your different universities to decolonize the curriculums. But considering what Dr. Andruti was telling us about failures or the opportunity to grow through failure, so I would like you to tell us and to share with us what has not worked on the path of decolonization, and what did you learn from this experience in your classes and working with the students? Whoever again starts. So yeah, can I? Sure. Yeah, so one of the challenges, you know, that we have faced during the course curriculum initially was that how to make our course curriculum more inclusive, you know, the curriculum has to be more very inclusive. The challenges and I think that one of the steps that has been taken from the even from the university side is that that you can innovate your pedagogy, right? So what you get, what I have done in my class that I had some peer group within the class itself and where the groups of the students were intermixing of the group. So whenever you see that there was a there was a kind of trained, if you see the students, once they're coming from say for example the eastern part of India, so they will move up kind of blocks over there within the class itself. And that is a quite a big challenge for me. So what I'd have done, I understood their cultural background first there. And this cultural background understand this, I have mixed the group, I have given an assignment so that they can go to the field work together to understand because in India, what the major problem is that we are really a lot of caste discrimination, caste discriminations, which is one of the major, major problems that we're having. So we, we have actually worked together, I mean, even the students are also very slowly and gradually they become very vocal by the second or third semester, but the first semester, they started mingling with each other and to know their cultural background and execute it into the through the assignments. So I think that one step actually broke the ice among the students. And that is I think very, very important a part for initial thing later on by the second and third semester, because we have two years program. So in the third semester, they are completely changed, you know, they are completely they come out with your own argument, they are, they're actively participating in social services and all. So this is one observation that I can say that we have done it from our institution, as well as in the MA in sustainable development practice program itself. Thank you. Thank you, Professor. Well, actually, by the end, I think I shared the, the same experience with Probe. The biggest issue is when students come in with their preconceived mindsets and ideas and values. And because of what has happened in the past, many people also have with some colonized mindsets. And then it becomes difficult to understand the concept of the MDP program. And then it requires a lot of challenges trying to make them understand. And we also, we have also utilized the issue of group discussion and fit tree practicum. At Badon, we have two, three types of fit tree practicums. There are individual ones and then joint ones. We found that the joint fit tree by the students has gone in a long way in trying to disambuse their mindsets on how to be, be with the others, to relate with the others and to shaping their thoughts towards the colonization. Thank you. Thank you. I would have similar comments to what both of you said. I was going to talk also about colonial mindsets being very deep and entrenched and it looks very different in our U.S. students who sometimes become so paralyzed by critique and they feel like they have nothing to offer and it's hard for them to even speak up or take a stand at all. And then sometimes we have African students when we're trying to draw out their experience being so deferential to like a Western perspective. So it's hard to address those deeply entrenched colonial mindsets and those were just big generalizations about our student groups. But another challenge for us is we teach in English and we know that poses challenges from a decolonization perspective. Only half of our students speak English as a first language and we need to get better at finding ways to group students where they may be able to talk in our second or third language. We know that when students are able to talk in our native language they feel more comfortable, they can think more creatively, they utilize different parts of their brain. So that's something that we're still figuring out how to do. Sometimes in our classroom it's possible to have a French-speaking group, a Spanish-speaking group, but there's so many native languages that it's hard to do. Thank you, Dr. Andreotti. Thank you for all the presentations. I was very impressed actually with the amount of work that has been done already in this area. We have in our work, we do make sure we try to document the failures because we call it good data. Then we don't start from scratch, we start from experience. One of the things that was very key in what we moved from what we would call learner-centered education to world-centered education because a lot of the students came to us also expecting to be centered in the process. But then as they went into the communities that's centering of the self or of their learning or self-actualization ended up affecting relationships and not allowing them to they were left unequipped to deal with complexity basically and with the volatility of certain situations. So we've shifted our curriculum some time ago from learner-centered to world-centered and we say to the students now that what the program is about what our courses are about are to equip them to deal and to sit with and work through the difficult parts of themselves including the desires that they have been conditioned to have in this work and also to negotiate in the context of volatility, uncertainty, complexity and ambiguity. So it's very different take on critique because remember the seesaw it's trying to bring the seesaw to the it's not about the greatness of anything or how everything is worthless or the sense of worthlessness that society inculcates it's about being able to sit with with reality and work through complexity in difficult situations and negotiate in difficult situations. So yeah and there are mistakes that happen in that process as well. We have a course that is available online called facing human wrongs or facing human wrongs navigating complexities in paradoxes of social and global change and in this course for example we tell students from the outset check if this course is for you it's not going to be easy we're not going to cuddle affirm or validate you from the outset. We are going to be asking you to look at the parts of yourself that can block this the relation ethical relationships with the communities and we also ask when they write their learning journals would you like sugar coated feedback, honest feedback or brutally honest feedback and the question is not necessarily a question about the feedback it's about how prepared they are to be read by other people by Indigenous people by BIPOC people in a way that doesn't confirm their self-image. So this breaking of the self-image and the ability to sit with yourself to face the world with more we talk about a compass of four ages humility honesty hyper self-reflexivity and humor and being able to see your own sit with your own complexity as you face the complexity of others and the problem is that we don't have a language for the internal complexity and if we don't have that language we are working generally on projections and idealizations and when these projections and idealizations crash then we find ourselves in very difficult circumstances. So training the heart and the guts for this is very different from even gradient education I think and we're just starting to do it and trying we've been doing it just for the last four years we changed our curriculum so lots of failures and mistakes to be reported as well thank you. Thank you all for your answers and I guess I would like to take one of the questions of the public that is really related with this with this topic specifically with MDPs and students and design the course for taking a more decolonized framework so I will just read it one thing we are seeing in our programs is a reluctance of international development students to go out into the world fearing cultural hegemony we have tried to position engagement from our IT of narratives for example share problems but different capabilities share values my question then how to prevent paralysis among young people who are hyper self-reflective. I'll respond to that I think we see very similar things in our program where especially our U.S. students can get trapped in that that critique and feel paralyzed so we really try and speak to the position our students are in most of our students are practitioners so we try and make sure while we're doing this self-reflection that it's grounded and sort of actionable we talk about what this looks like in the context of your work how can you practice that self reflexivity and continue to move forward how you can stay in that cycle of reflection and action and make sure it's a continuous cycle and you're constantly learning but we're these our students are in their jobs trying to improve trying to move forward so we when we talk about how to do this as a group and we share you know different suggestions but I agree that that's that's a hard one to balance that that critique with with the hope and with the action. Does anyone want to add something for answering the questions? Okay so moving to the next questions and this is like a different topic in all this and it is making more practical the concept of decalitization so how to facilitate the transition and use of the concept from academia to practical actions such as like policy design. Professor Olanian will you? Anyway what I think it's possible but it requires a lot of engagement and some of the things as we have identified earlier on lies with bad site colonization which is already arrived with so many people and it takes a lot of time before they get out of their current procedure and and that's what we do. What we have been able to do with our MDP program is not to stop at the students alone but to also have a situation where we engage with policy makers and government people. We've conducted workshops for parliamentary legislature in our area and also to some bureaucrats in our area just to tell them about this mindset change on how to decolonize themselves and the procedure that they follow. But I'm sure it's going to take a little while for people to understand because it's not even everybody that believes that colonization is wrong. You also have people believe that that's one of the best thing that should happen. So they need explanation and we still need a lot more engagement with many of these stakeholders to be able to go through. Thank you. Thank you professor. Does anyone have another recommendation to make this more like practical and transfer the knowledge from academia to the real world? Professor Duda yeah. Yes. So I think one of the major challenge that one of the I think the questions that which is there that how we can literate decolonization to the industry because our students at the end of the day they need to go for the industry and they need to develop a sector job in private sector the interest institutions who are there really we need to orient the industry bodies also. So in that case we are doing a kind of network with the alumni group which is very strong and they are already there in the industries and also they are bringing those industry people to the campus so that we are having engagements with the students. The students are having discussion with them and they can share their views in terms of what they understand regarding the social problems the ministry for instance many students want to work on the subaltern studies all right the subaltern studies and these subaltern voices needs to be heard. So and the many people my own student I mean I have three PhD students at three PhD students are working on the subaltern studies so they themselves want to do okay because one is working on the shidu caste or the one of the most marginalized communities in India shidu caste population. Second one is working on the women farmers which is gender related work and third one is working on the the livelihood issues of the small scale fishermen which is largely comes out that maritime anthropology. So now how it actually shapes and I used to engage with them at a large scale I'm telling you because we used to conduct the seminars and symposia to engage with industry body with the students so the students should orient them we should have a kind of we I mean all the programs should have a kind of late the students speak industry will have done enough for us that we know that so we need to orient the industries as well to make more affirmative practices that I think one of the major problem that neoliberal economy teaches that less affirmative more exclusive policy we have seen in India I can't say other countries but in India I must have worked on the affirmative actions policies across the industries and the listed companies in India and I found that very factual so I think the first way to go about the decolonization is inclusive policies we have to orient to the industry bodies thank you. I would just build upon sure both of these responses I I think as Dr. Lanra said just in having students engaged in real world problems making sure that you whether this is a you know a field immersion class or whether it's just case studies in your class making sure that that engagement is constantly happening and that you have meaningful partnerships ways that you can talk talk about these issues with community groups making sure that you're you're grounded in that reality and and for us maybe we're lucky because some of many of our students are already practitioners the separation between academia and practice is not a not a big gap for us and something that we're really excited about studying is how the students learning is translating into improved development practice and that's engaging with our current students but also with our alumni and trying to have stronger ties to our alumni and keep track of their activities and get them to to tell their sort of their own stories about how their education has affected their practice so that's something that we're trying to do more in the future. Thank you so much I will take another question from our audience so this is a question for all presenters how are you linking your students with professional bodies of their career developments do you search for civil societies public sector private any specific geographies will be interesting to know about the colonial no no eligible graduate networks to share with recruitment departments. Yes maybe I should I should also start with this one I think that's about what we do is that we are fully connected and we engage with both of the organizations involved organizations that are civil civil societies international NGOs and we relate with their belongs because our students also need to go for internship so it is important that we engage them before and so that's asking them we have somewhere to go for the internship so it's a two-way thing at times is the university that tries to engage these organizations directly and tell them about what we do and what our students can contribute to their development and we find that in the past few years once they start with one student they've always asked for more which shows that some of our students are contributing positively to some of this organization then in Nigeria they have about four big organizations for civil society groups they have an association that is big we ensure that our university is a member of the organization so that we can always hear what they see and engage with them and also attend meetings that we we give opportunities to our students even when we do school because our institution is a member as students can also attend some of these meetings which is one of the ways that we have always contributed in the second way in which we have also layers with them is through our annual conference anybody we have what we call the annual sustainable development summit and we make sure that we have a special session for NGO groups for civil society groups and which they have always organized and they are always participating that we see win-win thing win-win for us because it says all says our students says what we are able to do and we wait for them because they also are able to contact our students and also have access to some of the knowledge products that we have thank you thank you professor Olaian does anyone yeah professor do that yeah so i think one of the components that we think that it's very important to make the students aware of of the real-life situation so we did a very innovative way because we have a separate course for it because our students is mostly the graduating students i mean they have just done their graduations and they're very young they're very fresh less number of professional students very few very few of them are here so what happens say they the majority of them are not well aware of the real-life situations at the grassroots so we orient them you know take them to the the remotest part of the country and ask them to identify the survey of that we call the needs assessment survey so what is the need of the people say for example they're going to the indigenous communities and then they are giving you know staying over there with the communities itself and therefore they are mostly focusing on what are the you know you know needs they are in the local needs at the end and then they would come back in the campus after say staying after 25 days or 30 days and they would come back and you know write a report on it and these data they will go for the next level that is a project design level and these project design would actually help them to get into the industry because this is a kind of experience that they have learned from the field they recorded it and they make it a report and they they do for the project management purposes so this is the line the chain that has to be there otherwise because the one and one most important part is that after coming back from the field students approach completely changed this is my own observation i mean students talking about those aspects of the the coloniality colonialities they understood that that there is a problem of when you go to the field when you go to the field you will find the word of the poverty means and when you go to the what is the hunger means and they they were sent the extreme part of the region i mean extreme part of the country india is a huge country and there is a there are really spaces like eastern india central india southern india so they are these region and they are you know largely staying over there for 15-20 days except it's a big deal for them initially for the graduating students of course those who are experienced it is not maybe important but this is for this is the kind of curriculum that we developed to make the more grassroot understanding of the problem we eat poverty we eat hunger we eat health education gender so every aspect of the sdgs we used to cover through through the issue i have i'm sure in my slides i've shown the assignments they have taken that i myself ask this one please take the select the subjects that you want and go to the field before pandemic we we did it in 2019 itself so they chose their work somebody wants to want to work on the LGBTQ community okay so this somebody wants to work on it somebody wants to work on uh say the movement property rights so these kind of argument their thought process should come from their mind and this is this is not uh present and i think uh we need to work on mind and then we need to provoke them to come out we need to ask them to come out their own argument so that they can we can create a shared space uh for for for the future thank you thank you professor professor huvelin or professor andrea do you want to jump in okay so before finish this part of the panel um there is one last question in our q and a and it is where do you publish your good work on sustainable development education like what turnouts i don't know i'm i'm thinking where people can find uh the resources or your what you are writing about decolonization in sustainable development education so the clarification is where should we publish oh shoot i don't know i don't know what have we or where should we eat that so we need the clarification it's nice where do you publish what uh professor ola niya you are a mute so if you are speaking we cannot hear you can can you hear me now yes okay thank you very much the issue of publishing it's tricky yeah because there's no one cap is all for publishing it depends on what you have done within the sustainable development education it's a very wide area and there are many turnouts that covers it so it depends on the aspects are easy on the area of pedagogy and the area of financing or it depends on the area that one is focusing on what i think should happen for anybody is just to browse the the top academic journal publishers sprinter a severe oxford and then read read their uh intro and their blob and then see which one fits you most that's what i would advise i i agree i think there's lots of different places where you can publish uh i'm engaging more with the field of education so um there's a lot of interest right now in in this in this area especially in north america and canada specifically too in relation to indigenous issues and recently the um revelation of the unmarked graves of indigenous children that has um has been really hard uh on the communities i have put on the um on the side on the chat what people have been asking about the facing human wrong scores because i think partly um there is there's an argument to be made about um there's there's an academic part to this work but there's a part about practitioners that doesn't have to be necessarily written in up in articles so um blogs and um i have i put there a document that a colleague of mine has created with other colleagues about decolonizing higher education so putting things out there and sharing with networks not necessarily even in final form in draft form has been part of of decolonizing practice as well because the problem with the articles is that they take two years to be published too and by that time we might already be thinking about other failures and have moved our thinking so i i just created the list of things including a list for emily um when you were talking about the dispositions and the kind of inventory of competencies or capabilities we have always also done an exercise like that and we did that with communities and it was really interesting what came up in the exercise so i put it there as well um and the last thing that i i i have an article with a collective of of students and and other researchers that is called from education for sustainable development to education for the end of the world as we know it um which then addresses the question of ecological possible ecological and social collapse and how people face uh this issue so we have several exercises that get people through difficult emotions and experiences in for our courses that is extremely important that they go through the difficult emotions in the course rather than in the field um in that they have some tools to be able to have a container for them to be able to to get their act together in a certain in a certain way but also to process uh and we call it shit composting and we we take shit as as as a sacred thing as we see in the community especially cows as something that needs to be in composting also as as the a sacred way of turning something into good soil for ourselves for new ideas for for new generations to come so that they can learn from from our mistakes and make only new mistakes in the future that's the contract so um yeah I think what the list of resources I put there maybe answer partially the question but also maybe opens up the possibilities I think partly um academia in the current model is not sustainable uh in the current model of production of knowledge so in the way uh in decolonizing academia we have to um figure out how to let go of of many of the benefits that it has uh it still offers us in terms of our privileges but also letting go of of and probably a model of knowledge production that is becoming obsolete um without jumping on the bandwagon of a society that is only of information fragmentation so how to redirect and recalibrate our uh direction in knowledge production and in trying to interrupt the indifference and create different forms of coexistence with without falling into the neoliberal or the even classical colonial or um yeah at least this too we we need to to learn from and not not reproduce thank you professor and reality uh professor Durao Bangu Balin would you like to suggest any other resource or any other way to share this new knowledge in this new well knowledge this new framework so I think uh uh thanks professor Benasa to give us a very wonderful framework for sharing the ideas of the knowledge sharing and all and I think uh one of the major problem in any education system is that the what are the methodology of the epistemological and mythological questions that we always raise isn't it professor Benasa that we always fight with this problem the epistemological questions that are that is there and the methodological questions that is very very crucial and I think uh professor Benasa has already shared her experience in the way to go out with it and so in my knowledge that I think we have to really proactive enough to uh engage more north south collaborations and here we see that lot of south south collaboration is there north north collaboration is there but there you know my students are the themselves wanted to discuss with their issues with their north and counterpart which is which is missing and I think in the through the global classroom I think many of us we are already there in the global classroom professor Emily's there Landry's there so we we can make a kind of platform for the student to engage more so the more you engage more they will know the other cultures so we can answer for as we quote and quote other cultures so the more you know the other culture probably you can make a kind of cross cultural understanding of the real life problem so probably that will help us to get more of this thing yeah thank you professor Duda and thank you for all the panelists for your answers and showing us these great examples around the world how decolonization is working on sustainable development uh education and I think it's really exciting to see all the ideas and their recognition and acknowledgement that there are new frameworks to actually understand sustainable development and the big issues that we are facing right now so we are now moving to the Q&A portion between participants and our speakers in order to allow participants the ability to turn on their camera a microphone for a one-on-one experience we will be moving this event to a new zoom link the link has been placed in the chat simply click on the link to access this new session and this one will close so just see you over there and thank you very much