 So, hi from Africa, it's a cloudy rainy afternoon in Johannesburg. Yeah, so I've just finished my PhD at the University of Cambridge. And just to give you a bit of a background before I jump into the topic, my PhD topic investigated the extent to which MOOCs for Adaptations Office could support marginal groups in South Africa. And there were two points to my research. So, one half investigated the marginalised youth's experiences during an online course as well as their educational aspirations and their technological preferences. And then on the other side, I interviewed South African MOOC designers to investigate what efforts they were making to support these marginalised groups. So, basically, the aim was to see what was being done, what could be done, what just can't be done through MOOCs to support these marginalised groups. So, today I'm going to be presenting one portion from my PhD research. Maybe the South African MOOC designer's varying conceptualisation of justice. And hopefully, this is soon to be published in the Special Edition on Open Education and Social Justice, being edited by Farah and Laura. To give you an outline, I'll give you a bit of a background of my research and then I'll take you to two bodies of knowledge that I use quite extensively. That's being social justice, and I'll show you how I bring these two together to form the dimension of human injustice framework and how I use this framework to analyse the different views of the MOOC designers. So, when I started my PhD, Africa was being shaken by student protest for free quality decolonised education and this created a national conversation around structural inequalities in higher education in South Africa. So, the students' protest has strongly impacted my research and they also forced many educators in South Africa, including the MOOC designers, to reflect on many themes of social justice and decolonisation in their teaching and practice. So, this context shaped the type of questions that I asked in my semi-structured interview with South African MOOC designers and the themes centered around topics such as inclusion, access, justice, decolonisation, etc. Now, the title that I have today, Sexual Justice and Decolonisation, this arose from one interview he sponsored and he stated that you could decolonise and still have an enormous amount of injustice. So, basically what is entertained from these interviews is that firstly, social justice and decolonisation have a multiplicity of meanings for different people and also that these terms often confused what MOOC designers were actually trying to say about justice. So, this is one of the main reasons that I wrote the dimension of human injustice framework to properly understand what they were trying to say. And the reason that I wanted to investigate MOOC designers understanding of justice was because as Katie highlighted, educated views on justice in terms of how they attempt to address injustices. So, to summarise, my research question focused on how do South African MOOC designers conceptualise injustice and how do they attempt, if at all, to address these injustices in and through their MOOCs. So, as I mentioned, social justice has a multiplicity of meanings and I focus on the framework of Sheryl Hutchinson Williams and Henry Trotter because I found it most useful in unpacking the various dimensions of justice, the various meanings. And the first reason I chose this framework was because of its transformative dimension, which moves towards tackling the sources of oppression rather than symptoms of it. And secondly, I chose this framework because many of the social justice discourses originate from the global north and this one was very much both from the global south perspective and it was also indirectly influenced by the student protest in South Africa. So, to give you a quick summary of the table, the transformative dimension takes redistributive, representative and representational justice and moves them beyond the embelliative interpretations. At the level of redistribution, they discuss the root causes of maldistribution through what they call a restructure of economic models. And then at the level of recognition, they explicitly mention epistemic injustices through what they term re-acculturation and additionally, they draw on Lackett and Shea's concept of reframing beyond representation. While social justice discourses were originally focused on the consequences of systems of oppression, the decolonial discourses actually evolved from global south followers and these global south followers were in contestation with the universalization of Eurocentric frameworks of human values and that's the emphasize the sources of systematic oppression and dominance. So, Maldonado Torres, he articulates decoloniality as the dismantling of relations of power and perception of knowledge that for mentors a reproduction of racial, gender, geopolitical hierarchies that came into being upon new and more powerful forms of expression in the modern colonial world. So, decoloniality is much less structured and it actually strongly emphasizes entanglement between the various forms of injustices. But to generally summarize, the decolonial scholars spoke about three angles of coloniality, that being coloniality of power, referring to global hierarchies, coloniality of knowledge, which focuses on epistemic hegemony and coloniality of which emphasizes the ontological dimension and the lived experiences of coloniality. So, the argument that I put forth in my paper is that while social justice and decolonial discourses had very different intellectual histories, where social justice theories originally were designed from global north conflicts and from global north worldviews, although some came universalities. The frameworks such as Scho, Hodgkinson, Munoz, and Henry Chocters have begun to converge and hide similar dimensions of injustice and they particularly focus on epistemic injustices. So, it's part of the convergence where I created the framework that merges these discourses and it explicitly has these dimensions of injustice that emanate from both the global south and global north frameworks on justice. So, cultural epistemic injustices refer to dominant perceptions of knowledge that exclude different histories, values, narratives, and worldviews. Material injustices refer to the causes of resource infrastructural, geographical, and socioeconomic inequalities that mean from human hierarchies. Political and geopolitical injustices refer to international and international relations of powers that reproduce racial, class, sexual, gender, geographical, spiritual, and linguistic hierarchies. So, now it's this framework that I have used to analyze the movement of justice. And so, now I move to unpacking some of these views. Can I get a thumbs up from the comments? Because I haven't seen any comments since I started and I'm concerned. Okay, great. Thanks. So, first of all, in the study, I grouped together cultural epistemic and geographical injustices because that's how the MOOCs designers talked about when they discussed them together. And in this slide, I show varying views of the things that are relevant with regard to MOOCs. Now, if you first look at the comment from Nene, she emphasizes the importance of situated learning, where the learning experience needs to come from and give back to the context and to transform it. So, for her, learning needs to be contextual. And in Nene's case, she's focusing on low and middle income context in her MOOC and so she's trying to set a specific marginalized group. Now, if we look at Priya's comment on the right, she shares a very different view that if a MOOC designer, if a MOOC is particularly relevant only to South African context, then aren't we excluding students from the outside? So, now, in Priya's case, how the MOOC was talking about or trying to have a global discussion on a global knowledge exchange and so she had a different purpose. Now, coming to the bottom, Francois, he had a very strong stance on prioritizing material injustices before systemic injustices. And he expressed this through the comment. I think that all these textbooks where they replace Jani with Thabo, and I think, yeah, because you call someone Thabo, you say that this is now digestible to the course I speak of. So, this just shows the differences. So, moving on to the next slide. Here, I unpack the different understandings of decolonization. So, before we look at the course, I just want to unpack some of Jamsen's various interpretations of decolonization, of which I draw on three. So, the first one argues for Africanization. And Africanization is a replacement of European knowledge by local and indigenous knowledge. So, this stance now allows modernized knowledge to be reclaimed, but it runs the risk of nativism and a co-option of local knowledges for political and national agendas. So, this stance is critiqued by mayonnaise. When she says, because you have just been here, doesn't make you produce something, produce a decolonizing. A person who is African is A factor, it's not B factor. Now, the second stance of Jamsen argues for Afro-Semitism. And the dissenting of European knowledge and the dissenting of local and indigenous knowledge. And this stance is promoted by mayonnaise, especially in line with the previous comments in the previous slide regarding the importance of local relevance. I just lost my place. Now, the third stance is the stance of entanglement and how knowledges are entangled and inseparable in ways that are not regional but are actually traveling across space and evolving over time. It's described by Monique when she says it's an intellectual trap that you can decolonize when you've divided your mind into what are Western knowledges and what are indigenous knowledges. So, the next slide, I focus on understanding of inclusive practices and processes. So, the top example is Nene. And she strongly emphasizes the importance of just and inclusive processes from the conceptual stages of the movement. She says the first five meetings we talked about to eat us, we all came together and our aim was to remove anything that could be a barrier to people accessing the food. So now, Ahmed emphasized on the other hand the strong importance of co-creation of knowledge and he used a very sarcastic method in his moves. So, he encouraged students to seek their mind to construct ideas to disagree with others and even to take issue with me. So, here we see slightly different ways of addressing injustices and here the distinction I'm trying to make is between the course that aims to liberate the mind at the implementation stage which is what Ahmed highlights and a course that is designed for processes which is what Nene is designed. And both of these are important. So, I'm going to skip over this slide because I kind of touched on it in the beginning and I'm conscious of time and move on to the next one. So, this last quotation slide, this slide talked about whether the move design is thought that MOOCs are adjusting material injustices. So, the first quotation I'm going to talk about is from Riyadh. Riyadh makes the important point that OER overcomes financial barriers. And so, he says how is Africans marginalized in terms of education? They are marginalized in terms of money. They are marginalized in terms of fees that they have to pay. So, if the OER can give them something then they are not as marginalized. So, Francois has a different opinion and he says I don't think that supplying online courses could remotely reflect the inequalities we have in the school system in South Africa. I think that anything effective that you provide will be used more by people who already have advantages than it would be by people that are less advanced. If you want to do something about social inequality you have to do it absolutely deliberately. Now, the third quotation resonates with Francois and this is from Duhisa and Duhisa talks about the role of an online program that has intended to help marginalized groups. So, he says that when are these people going to get PCs? Again, maintaining these machines. Again, with security with no security where they are. So, I think it is fictitious to say what we are doing is going to get us out of this and out beyond the actual module and we go into the social aspect of it. Which is getting by some local municipalities in those areas to say maybe create an internet cafe or the schools after hours make them accessible to the community but we are moving away from just the material and IT and laptop. Now we are moving into social phenomena. Now, we are talking politics. So, the comments from both Duhisa and Francois highlighted the need to go beyond the university and the education space and more into the broader society if we really want to address injustices that are faced by marginalized and if we want to address this at a structural and a political level. So, to conclude my main point is that, or the main aim rather is to show that the multiple dimensions of justice need to be overcome in move design and implementation. As we are looking at this through these multiple perspectives move designers can actually strive to more multi-pronged efforts to conceptualize design and implement in more holistic and justice orientated ways. And what I tried to illustrate is that there is no one size for all models similar to the previous presenter there is no one approach to addressing injustices rather, it depends on the purpose of the move and the target audience that the move is designed for and finally, the paper sets the ground with my findings and for the main findings of my thesis and that's where I outlined a more approaches to how to design justice orientated moves and I'm hopefully going to present that more structured model next GeoGN seminar in May. So, thank you. Here are my references I can't multi-task any questions while I'm presenting so I'm just going to go back to them now but can you talk for me please? Yes, sure. So, we had so I think all of us, she's very interested in your work and she was wondering what the relationship of concepts like global south and global north is a merging discussion in terms of knowledge, dissemination, educational resource and so on to your current model. So, I think that's a very important and time yes question right now especially with South Africa because South Africa is often talked about as the north within the south and we have high inequalities here so we often have both ends of the stream so I do think that these terms are in some ways outdated but also they're not and if we don't talk about these differences, these distinctions then actually we erase various historical injustices so yeah, so that's one point and the second is that I think that we need to also focus on is the global elite that is rising and we could even say an academic elite as well so it's really important to focus on intra-country inequalities especially in MOOCs for example talk about how they're now expanded and they've got participants from all parts of the world but if you're only accessing the wealthier, the privilege in this country then that actually hides the inequalities of lack of access Thank you for that Gaby also she notes that she thinks there's quite a lot going on that is often invisible to the MOOC creators do you find the MOOC designers designs with groups who might meet face to face with the facilitator in mind I didn't understand that so do MOOC so MOOC designers are designing with a group of teams so I think I would like to pass this question on to Laura because she is heading up a MOOC sort of like a MOOC center so there's definitely do you mean face to face between the co-hosts and the hybrid or blended model Gaby so Gaby's for that yeah that would be like wrapped learning or blended models hybrid models and so actually what's interesting about that is that in the separate part of my research the MOOC platforms strongly discourage moving off the MOOC platform so Coursera or edX or future learn they would discourage trying to so often the MOOC designers weren't aware but in some cases so in a handful of the MOOC designers they designed with the community and that actually those were the best MOOCs that addressed so those that designed with learning groups and with the communities actually had MOOCs that were far more acceptable and justice orientated than others thank you for that I think there's also some interesting your slides and Gaby's kindly shared the slide link for people as well so thank you Taskin and if our audience can also show our appreciation for Taskin, thank you very much yes, thank you thank you, thank you Martin