Prophetic Pragmatism Research Articles

If You Live Right, Heaven Belongs to You

Abstract Early lectures, which became the book Prophesy Deliverance! by Cornel West, were delivered at the House of the Lord Pentecostal Church in Brooklyn, New York. The location of House of the Lord, which West argued was an exemplar of Afro-American revolutionary Christianity, demonstrates the relational and reciprocal insights Pentecostalism shares with West’s commitments to radical historicism and prophetic pragmatism. Several Black descended Pentecostals–scholars Leonard Lovett and Keri Day, and denominational leader Smallwood Williams–enact both a complex cultural analysis, and a robust social analysis. I argue Pentecostal praxis and critical reflection engage and extend West’s corpus and Black critical thought.

Introducing Prophetic Pragmatism: A Dialogue on Hope, the Philosophy of Race, and the Spiritual Blues

Introducing Prophetic Pragmatism: A Dialogue on Hope, the Philosophy of Race, and the Spiritual Blues

Prophetic Pragmatism and Descending to Matters of Detail

This article names the three most urgent issues today in ethics: first, climate crisis and its impact on the poor and marginalized; second, the tragic banality of contemporary political leadership; and third, racism and antiblackness. Examining this last injustice reveals our failure in moral agency, for the first two crises derive from the incapacity of the American conscience, which has never acknowledged how racist and privileged our conscience has become. While arguing for conversion, the article also offers ways for imagining a more responsible expression of moral agency to rectify each present moral failure.

Toward an Artful Critique of Reform: Responding to Standards, Assessment, and Machine Scoring

Proponents of reframing argue that prophetic pragmatism entails redirecting contemporary education reforms. While this judgment may defend our professional standing, it overlooks the consequences of redirecting reform's appeals to global competition, which preclude public participation in defining the goals and measures of literacy education. This article forwards an alternate pragmatism for attending to the public consequences of reform discourse.

A Prophetic Pragmatist Response to Koopman’s Transitional Pragmatism

Colin Koopman’s Pragmatism as Transition offers a new insight into how to understand pragmatism, particularly by connecting pragmatism’s melioristic approach to problems with a Foucauldian genealogical analysis of the very problems that pragmatism hope to solve. Peculiarly absent from Koopman’s presentation is a consideration of Cornel West’s prophetic pragmatism, which itself combined the melioristic problem-solving of pragmatism and the Foucauldian analysis proposed by Koopman. This absence is not malicious, of course, but it does bring to mind how West’s prophetic pragmatism has been generally disregarded by mainstream pragmatism scholarship.

Hope, Courage, and Resistance during Climate Change: Insights from African American Economic Cooperative Practices

Economic cooperative practices increase the ability of agents and communities to resist or curb ecologically damaging practices and to adapt to inevitable cultural and material transitions due to climate change. The history of African American economic cooperatives demonstrates how such efforts can build practical and leadership skills, transform local culture, and lay groundwork for wider collective action. Such practices fit Willis Jenkins’s model of prophetic pragmatism insofar as they draw on inherited traditions and transform culture and us. Contemporary Christians and church communities can encourage economic cooperation as a form of resistance to ecological destruction and, in doing so, encourage the habits of humility, hope, and courage.

Religious Ethics and the Environment

AbstractThis essay discusses three recent books which each offer an integrative account of religious ethics and the environment. Religious environmental ethics is an area of inquiry within the larger field of religion and ecology. After a narrative that contextualizes the development of religious environmental ethics in relation to the environmental social movement, I describe the formation of the field including its focus on worldview, the “cosmological turn,” and its engagement with science, the “cosmic turn.” Elizabeth Johnson exemplifies the cosmic turn by developing a Christian theology of life in nature which explicitly accepts Darwin's theory of evolution. Willis Jenkins advocates a prophetic pragmatism and critiques a focus on worldview that is abstracted from practice and defers moral responsibility. Larry Rasmussen joins analysis of worldview with reflection on cross‐cultural resources for “anticipatory communities” of moral formation to catalyze change. I argue with Rasmussen that religious environmental ethics needs multiple approaches and should allow room for methodological pluralism.

Sinners Welcome: The Limits of Rhetorical Agency

“Sinners Welcome” explores the relationship between current community partnership models and the political rhetoric that often surrounds them. Taking up the frequent invocation of Cornel West’s “prophetic pragmatism” in such partnerships, this article investigates what it might mean to understand this term as a call to work for actual systemic justice for those most oppressed by the current political moment. To make this concrete, the article discusses a community partnership project that resulted in an activist organization being created by local residents in response to a large-scale redevelopment effort in the neighborhood. Once created, this organization became the site of a concerted countereffort to defund and discredit such partnership work. It is this tension between community partnerships and activism, between prophetic pragmatism’s theoretical goals and its actual practice, that represents a fundamental choice within English studies. Ultimately, the article poses the question of how far our field is willing to go in the name of a “transformative politics.”

Sherman A. Jackson and the Possibility of a “Blackamerican Muslim” Prophetic Pragmatism

In this paper, I argue that in his endeavor to reorient Muslim American priorities and perceptions of authority in the name of a “Blackamerican Islam,” Sherman A. Jackson's conception of “protest appropriation” and its concomitant blending of epistemological and social critique informed by the experience of black suffering stands in the tradition of African American forms of pragmatism, especially that of Cornel West. Just as West's “prophetic pragmatism” enabled him to develop a religious tradition of social criticism informed by Christian elements and the experiences of African Americans, so too does Jackson's “Blackamerican Islam” evince certain pragmatic sensibilities in its quest to do the same for Sunni Islam in the face of white and immigrant Muslim ideologies. In the process of making this argument, I hope to make distinct the harmonies and dissonances between Jackson's and West's work, and thus better ascertain the possibility of a “Blackamerican Muslim” prophetic pragmatism.

Prophetic Pragmatism and the Practices of Freedom: On Cornel West's Foucauldian Methodology

This essay explores the Foucauldian influence on Cornel West’s prophetic pragmatism. Although West argues that Foucauldian methods are insufficient to deliver a philosophy of liberation, I argue that there is nothing in Foucault that would prohibit West from such a goal, even though a philosophy of liberation was not one of Foucault’s goals. Fortunately, one can understand West’s own project of liberation in terms of “practices of freedom,” allowing one to describe West’s philosophical project in strict Foucauldian terms.

Prophetic Pragmatism? Post-Conflict Educational Development in Aceh and Mindanao

This essay critically examines the relevance of Cornel West's (1989) conception of prophetic pragmatism as a theoretical framework for educational development in post-conflict settings torn by religious, socioeconomic, and cultural tensions. It examines the concept through the conflict and post-conflict experiences of the Indonesian province of Aceh and the Muslim provinces of the southern Philippines. These 2 regions struggle with educational development after emerging from decades of secessionist conflict with democratic or democratizing central governments. It suggests that prophetic pragmatism usefully accounts for the relevant dimensions of these 2 historical cases and concludes with a brief sketch of how the concept could inform relevant strategies for educational redevelopment in these 2 post-conflict settings.

Postmodern Educational Theories and Lyotard’s Performativity

Some educational theorists have adopted the pragmatist perspectives―Dewey’s pragmatism, Rorty’s neo-pragmatism, and West’s prophetic pragmatism―for the understanding of education before the 1990s. In additon to the pragmatist pluralism, the Foucauldian perspective has drawn educational theorists to the issue of subjectivity and power. They have introduced and made the best use of Foucault’s concept of the subject in terms of power and discipline. As discussed so far, the pragmatist pluralism and the Foucauldian subjectivity and power are well positioned as the postmodern educational perspectives in educational research studies. On the other hand, Lyotard has analyzed knowledge in terms of performativity, resulting from diverse ideas: Austin’s performativeness, Wittgenstein’s language games, and Luhmann’s system. While Austin and Wittgenstein influence Lyotard to embrace the rule-bound/following principle in his perspective on knowledge, Wittgenstein and Luhmann shape a framework/game/system in Lyotard’s performative system. Accordingly, just as Luhmann’s system is a social system implicated in autopoiesis, allowing a hierarchical/horizontal networking in social system beyond the boundary, Lyotard’s performative system also is a framework of performativity, fluidity, and connectivity. Once a foreign value system infiltrates across the boundary of a nation state, it makes the value system of the host nation state powerless. As the educational system is also networked, so the foreign value system of education beyond the national boundary influences and deteriorates it immediately. No one value system can avoid the sudden impact, when having any contact with other foreign value systems. Lyotard’s performative system can function as the framework which wards off an impending crisis the local system confronts. In this operative mechanism of the framework, the local system must maintain its independence in order to meet such a crisis by adopting the different rules from performativity and fluidity from those of the different rules from those of the global system. If so, on the local level, the postmodern system of education can work well in accordance with the operative process of the framework. By operating within the framework, the postmodern educational system will not succumb to the onslaught of global (or imperialistic) educational projects. Therefore, it is hoped that Lyotard’s performative system as a framework could help us to encounter and grasp what is happening in the highly changing, fluid, and networked world now and years to come.

Feminist Prophetic Pragmatism

Research Article| January 01 2009 Feminist Prophetic Pragmatism MAURICE HAMINGTON MAURICE HAMINGTON Search for other works by this author on: This Site Google The Journal of Speculative Philosophy (2009) 23 (2): 83–91. https://doi.org/10.2307/20721553 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation MAURICE HAMINGTON; Feminist Prophetic Pragmatism. The Journal of Speculative Philosophy 1 January 2009; 23 (2): 83–91. doi: https://doi.org/10.2307/20721553 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressThe Journal of Speculative Philosophy Search Advanced Search The text of this article is only available as a PDF. Copyright © 2009 The Pennsylvania State University2009The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

“Speaking Out of the Most Passionate Love” – James Baldwin and Pragmatism

This article seeks to contribute to a discussion of pragmatism’s political impulses. It concentrates on the hitherto somewhat neglected question of pragmatism and race. In order to elucidate one possibility of approaching this complex question, the article discusses James Baldwin’s essays. It is argued that Baldwin’s essays can be used to show the significance of a middle ground between Cornel West’s prophetic pragmatism and Richard Rorty’s liberal version of neopragmatism. While the first part analyzes West’s prophetic and worldly pragmatism, the second part seeks to illuminate Rorty’s notion of a pragmatist literary or poeticized culture. The final part demonstrates that while it would be pointless to claim that Baldwin is a radically postmetaphysical author and thus an ideal member of a literary culture, his politicized version of self-creation makes it seem legitimate to advance the argument that he is part of a left-liberal tradition of worldly pragmatism that sees the work of the strong poet or creative redescriber as contributing to political and social change.

Reclaiming an Ideal: The Islamization of Educationin the Southern Philippines

Previous articleNext article No AccessReclaiming an Ideal: The Islamization of Educationin the Southern PhilippinesJeffrey Ayala MilliganJeffrey Ayala Milligan Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Comparative Education Review Volume 50, Number 3August 2006Special Issue on Islam and Education—Myths and TruthsGuest Editors: Wadad Kadi and Victor Billeh Sponsored by the Comparative and International Education Society Article DOIhttps://doi.org/10.1086/503883 Views: 88Total views on this site Citations: 8Citations are reported from Crossref © 2006 by the Comparative and International Education Society. All rights reserved.PDF download Crossref reports the following articles citing this article:Jeffrey S. Brooks, Melanie C. Brooks School leadership between the cross and the crescent: spiritual capital and religious capital in the southern Philippines, International Journal of Qualitative Studies in Education 35, no.33 (Oct 2021): 281–300.https://doi.org/10.1080/09518398.2021.1982061Leonora C. Angeles, Omer Aijazi Revisiting the Madrassa Question in Pakistan: Worlding Lived Religion and Religious Education in Urban Spaces, Humanity & Society 43, no.33 (Nov 2018): 295–326.https://doi.org/10.1177/0160597618814878 조태영 Islamization in the Philippines: The Development of Islamic and Integrated Madrasah Education, The Southeast Asian Review 25, no.11 (Feb 2015): 157–200.https://doi.org/10.21652/kaseas.25.1.201502.157Jeffrey Ayala Milligan, Enoch Stanfill, Anton Widyanto, Huajun Zhang Philosophers Without Borders? Toward a Comparative Philosophy of Education, Educational Studies 47, no.11 (Jan 2011): 50–70.https://doi.org/10.1080/00131946.2011.540990Jeffrey Ayala Milligan The Prophet and the Engineer Meet Under the Mango Tree: Leadership, Education, and Conflict in the Southern Philippines, Educational Policy 24, no.11 (Dec 2009): 28–51.https://doi.org/10.1177/0895904809354069Jeffrey Ayala Milligan Prophetic Pragmatism? Post-Conflict Educational Development in Aceh and Mindanao, Diaspora, Indigenous, and Minority Education 3, no.44 (Oct 2009): 245–259.https://doi.org/10.1080/15595690903227756Jeffrey Ayala Milligan Islam and education policy reform in the southern Philippines, Asia Pacific Journal of Education 28, no.44 (Dec 2008): 369–381.https://doi.org/10.1080/02188790802468963Jaddon Park, Sarfaroz Niyozov Madrasa education in South Asia and Southeast Asia: current issues and debates, Asia Pacific Journal of Education 28, no.44 (Dec 2008): 323–351.https://doi.org/10.1080/02188790802475372

African American Spirituality and Cornel West’s Notions of Prophetic Pragmatism: Restructuring Educational Leadership in American Urban Schools

Schools in America are facing rapidly changing demographics, and because of those changing demographics, this article makes the following propositions. First, the increasing demographic changes in urban schools demand new leadership approaches. Second, because many of the urban educational demands are shaped by ongoing social and cultural issues for addressing needs of African American students, perhaps the answer to leadership changes lies in African American culture. Third, and finally, one possible feature of the African American culture, the application of personal spirituality to community issues of social change and social justice, may provide a direction for educational leadership. The purpose of this article is to propose a theoretical base for reforming educational leadership in demographically changing public schools. With critical theory and antifoundational tenets of pragmatic thinking and postmodern thought interrogating the traditional canon of educational administration, educational leadership has had to, even if reluctantly, include voices of alternative perspectives into its discourse. This essay applies Cornel West’s notions of prophetic pragmatism along with the tenets of African American spirituality to serve as the foundation for this progressive transformation of leadership especially in urban schools.

Humanistic Criticism, Prophetic Pragmatism, and the Question of Antifoundationalism – Remarks on Edward Said and Cornel West

One of the most important aspects of Edward Said's literary and cultural theory is undoubtedly that he always attempted to return criticism to the world. In spite of numerous attacks on worldly theorizing by proponents of formalist criticism, it seems that the notion of a worldly and oppositional criticism still is crucial for leftist literary and cultural theory. However, this is not enough. This article wants to direct attention to the significance of what could be termed an antifoundationalist and anti- essentialist worldly and oppositional leftist criticism. It is argued that while Said has prepared the ground for the development of a sophisticated worldly criticism, the black philosopher and cultural critic Cornel West illustrates even more clearly the complexity and suggestiveness of the phrase antifoundationalist worldly criticism. The pragmatist West has understood the lessons of antifoundationalism and antireal- ism, yet at the same time he makes clear that a radicalization of neopragmatist anti- foundationalism is less productive than dialectically using it as a kind of corrective of still prevailing vulgarizations of oppositional theory. While it is argued that both ver- sions of worldly and oppositional criticism, Said's as well as West's, are valuable and useful with regard to contemporary counterhegemonic theory, this article also under- scores that a sophisticated worldly criticism ought to prove that it is capable of entering into a dialogue with other theoretical approaches. After the prevalence of theory on the academic and intellectual scene in the 1970s, 1980s, and 1990s, American neopragmatists and antifoundationalists like Stanley Fish and Richard Rorty have argued for a move 'against theory.' This strong reaction against theory is only natural in view of the theory boom of the last three decades, but unfortunately it has produced only a few interesting and fruitful results. The Rortyan demand that we should move against theory and toward narrative (or conversation or even sentimental storytelling), and Fish's insight that we simply do not need theory since everything we need is offered by the world of practice, are provocative and stimulating gestures, but they do not adequately describe the potential and the complexity of what they vehemently reject. Fish has underscored numerous times that while antifoundationalism teaches us a lot, we should not expect too much of it. Above all, we are not sup- posed to expect any consequences of it. Antifoundationalism is a thesis about how epistemological foundations emerge; it tells a story in which it becomes obvious that those foundations are not simply out there, something natural, transhistori-

Teaching between the Cross and the Crescent Moon: Islamic Identity, Postcoloniality, and Public Education in the Southern Philippines

Previous articleNext article No AccessTeaching between the Cross and the Crescent Moon: Islamic Identity, Postcoloniality, and Public Education in the Southern PhilippinesJeffrey Ayala MilliganJeffrey Ayala Milligan Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Comparative Education Review Volume 47, Number 4November 2003 Sponsored by the Comparative and International Education Society Article DOIhttps://doi.org/10.1086/379494 Views: 318Total views on this site Citations: 23Citations are reported from Crossref © 2003 by the Comparative and International Education Society. All rights reserved.PDF download Crossref reports the following articles citing this article:Elgin Glenn R. Salomon The 1974 Battle of Jolo: testimonial narratives of survivors and intra-Tausug relations, Critical Asian Studies 60 (Jul 2022): 1–16.https://doi.org/10.1080/14672715.2022.2099438Jeongmin Eom, Kevin Kester Education for Peace and International Understanding in the Asia-Pacific: Trends and Issues, (Aug 2022): 1–19.https://doi.org/10.1007/978-981-16-2327-1_9-1Jeongmin Eom, Kevin Kester Education for Peace and International Understanding in the Asia-Pacific: Trends and Issues, (Sep 2022): 1–19.https://doi.org/10.1007/978-981-16-2327-1_9-2Jonamari Kristin Floresta Undoing a culture of violence in schools by hearing the subalterned students who experience war in Mindanao, Journal of Peace Education 18, no.33 (Jun 2021): 260–281.https://doi.org/10.1080/17400201.2021.1940113Jonamari Kristin Floresta Forming Views towards People of Different Faith: School’s Religious Culture and the Perceptions of Students who Experience Conflict in Mindanao, Religious Education 115, no.22 (Oct 2019): 129–144.https://doi.org/10.1080/00344087.2019.1675446Isyaku Hassan English Language Learning, Environment, and the Formation of Islamic Self-identity among Students in Selected Religious Secondary Schools, SSRN Electronic Journal (Jan 2020).https://doi.org/10.2139/ssrn.3573443Razaleigh [email protected], Marlon Pontino Guleng, Abur Hamdi Usman RESPONSE OF MUSLIM MINORITY TOWARDS THE IMPLEMENTATION OF ARABIC LANGUAGE AND ISLAMIC VALUE EDUCATION PROGRAM IN PUBLIC SCHOOLS IN THE PHILIPPINES, Humanities & Social Sciences Reviews 7, no.44 (Sep 2019): 572–579.https://doi.org/10.18510/hssr.2019.7477Melanie Carol Brooks Southern Filipino school leaders and religious diversity: a typology, International Journal of Educational Management 31, no.55 (Jun 2017): 646–660.https://doi.org/10.1108/IJEM-08-2016-0164Dana Burde, Amy Kapit, Rachel L. Wahl, Ozen Guven, Margot Igland Skarpeteig Education in Emergencies: A Review of Theory and Research, Review of Educational Research 87, no.33 (Nov 2016): 619–658.https://doi.org/10.3102/0034654316671594Mark L. Cabling, Fabrizio Drago, Amanda T. Andrei Exemplars in the coverage of the Bangsamoro framework agreement: using computational tools to compare Qatari and Philippine news framing, Philippine Political Science Journal 38, no.22 (Oct 2017): 104–122.https://doi.org/10.1080/01154451.2017.1365109Brad D. Washington Global Intersections of English Language Hegemony and Technological Innovation in the Republic of the Philippines, (Jan 2016): 151–167.https://doi.org/10.1007/978-94-6300-405-3_9 조태영 Islamization in the Philippines: The Development of Islamic and Integrated Madrasah Education, The Southeast Asian Review 25, no.11 (Feb 2015): 157–200.https://doi.org/10.21652/kaseas.25.1.201502.157Alpaslan Özerdem, Sukanya Podder Mindanao, (Jan 2015): 140–183.https://doi.org/10.1057/9781137314536_6Menandro S. Abanes, Peer L.H. Scheepers, Carl Sterkens Ethno-religious groups, identification, trust and social distance in the ethno-religiously stratified Philippines, Research in Social Stratification and Mobility 37 (Sep 2014): 61–75.https://doi.org/10.1016/j.rssm.2014.02.001Maria Aurora Correa Bernardo, Diana-Lea Baranovich Higher education in the heart of armed conflict: The pivotal role of student affairs, International Journal of Educational Development 35 (Mar 2014): 78–85.https://doi.org/10.1016/j.ijedudev.2012.08.007Alpaslan Özerdem, Sukanya Podder How Voluntary? The Role of Community in Youth Participation in Muslim Mindanao, (Jan 2011): 122–138.https://doi.org/10.1057/9780230342927_7Gary D. Bouma, Rod Ling, Douglas Pratt Philippines, (Nov 2009): 91–95.https://doi.org/10.1007/978-90-481-3389-5_9Jeffrey Ayala Milligan Prophetic Pragmatism? Post-Conflict Educational Development in Aceh and Mindanao, Diaspora, Indigenous, and Minority Education 3, no.44 (Oct 2009): 245–259.https://doi.org/10.1080/15595690903227756Jeffrey Ayala Milligan Islam and education policy reform in the southern Philippines, Asia Pacific Journal of Education 28, no.44 (Dec 2008): 369–381.https://doi.org/10.1080/02188790802468963Riad Nasser, Irene Nasser Textbooks as a vehicle for segregation and domination: state efforts to shape Palestinian Israelis’ identities as citizens, Journal of Curriculum Studies 40, no.55 (Oct 2008): 627–650.https://doi.org/10.1080/00220270802072804 Rebecca Clothey China’s Policies for Minority Nationalities in Higher Education: Negotiating National Values and Ethnic Identities Clothey, Comparative Education Review 49, no.33 (Jul 2015): 389–409.https://doi.org/10.1086/430263Diane Brook Napier Implementing Educational Transformation Policies: Investigating Issues of Ideal Versus Real in Developing Countries, (): 59–98.https://doi.org/10.1016/S1479-3679(04)06003-7Diane G. Gal Global Perspectives for Teacher Education, (): 259–287.https://doi.org/10.1016/S1479-3679(04)06010-4

Cornel West and the Politics of Prophetic Pragmatism

Cornel West and the Politics of Prophetic Pragmatism

Teaching between the Cross and the Crescent Moon: Islamic Identity, Postcoloniality, and Public Education in the Southern Philippines

Previous articleNext article No AccessTeaching between the Cross and the Crescent Moon: Islamic Identity, Postcoloniality, and Public Education in the Southern PhilippinesJeffrey Ayala MilliganJeffrey Ayala Milligan Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Comparative Education Review Volume 47, Number 4November 2003 Sponsored by the Comparative and International Education Society Article DOIhttps://doi.org/10.1086/379494 Views: 329Total views on this site Citations: 23Citations are reported from Crossref © 2003 by the Comparative and International Education Society. All rights reserved.PDF download Crossref reports the following articles citing this article:Elgin Glenn R. Salomon The 1974 Battle of Jolo: testimonial narratives of survivors and intra-Tausug relations, Critical Asian Studies 54, no.44 (Jul 2022): 619–634.https://doi.org/10.1080/14672715.2022.2099438Jeongmin Eom, Kevin Kester Education for Peace and International Understanding in the Asia-Pacific: Trends and Issues, (Aug 2022): 1–19.https://doi.org/10.1007/978-981-16-2327-1_9-1Jeongmin Eom, Kevin Kester Education for Peace and International Understanding in the Asia-Pacific: Trends and Issues, (Sep 2022): 1–19.https://doi.org/10.1007/978-981-16-2327-1_9-2Jonamari Kristin Floresta Undoing a culture of violence in schools by hearing the subalterned students who experience war in Mindanao, Journal of Peace Education 18, no.33 (Jun 2021): 260–281.https://doi.org/10.1080/17400201.2021.1940113Jonamari Kristin Floresta Forming Views towards People of Different Faith: School’s Religious Culture and the Perceptions of Students who Experience Conflict in Mindanao, Religious Education 115, no.22 (Oct 2019): 129–144.https://doi.org/10.1080/00344087.2019.1675446Isyaku Hassan English Language Learning, Environment, and the Formation of Islamic Self-identity among Students in Selected Religious Secondary Schools, SSRN Electronic Journal (Jan 2020).https://doi.org/10.2139/ssrn.3573443Razaleigh [email protected], Marlon Pontino Guleng, Abur Hamdi Usman RESPONSE OF MUSLIM MINORITY TOWARDS THE IMPLEMENTATION OF ARABIC LANGUAGE AND ISLAMIC VALUE EDUCATION PROGRAM IN PUBLIC SCHOOLS IN THE PHILIPPINES, Humanities & Social Sciences Reviews 7, no.44 (Sep 2019): 572–579.https://doi.org/10.18510/hssr.2019.7477Melanie Carol Brooks Southern Filipino school leaders and religious diversity: a typology, International Journal of Educational Management 31, no.55 (Jun 2017): 646–660.https://doi.org/10.1108/IJEM-08-2016-0164Dana Burde, Amy Kapit, Rachel L. Wahl, Ozen Guven, Margot Igland Skarpeteig Education in Emergencies: A Review of Theory and Research, Review of Educational Research 87, no.33 (Nov 2016): 619–658.https://doi.org/10.3102/0034654316671594Mark L. Cabling, Fabrizio Drago, Amanda T. Andrei Exemplars in the coverage of the Bangsamoro framework agreement: using computational tools to compare Qatari and Philippine news framing, Philippine Political Science Journal 38, no.22 (Oct 2017): 104–122.https://doi.org/10.1080/01154451.2017.1365109Brad D. Washington Global Intersections of English Language Hegemony and Technological Innovation in the Republic of the Philippines, (Jan 2016): 151–167.https://doi.org/10.1007/978-94-6300-405-3_9 조태영 Islamization in the Philippines: The Development of Islamic and Integrated Madrasah Education, The Southeast Asian Review 25, no.11 (Feb 2015): 157–200.https://doi.org/10.21652/kaseas.25.1.201502.157Alpaslan Özerdem, Sukanya Podder Mindanao, (Jan 2015): 140–183.https://doi.org/10.1057/9781137314536_6Menandro S. Abanes, Peer L.H. Scheepers, Carl Sterkens Ethno-religious groups, identification, trust and social distance in the ethno-religiously stratified Philippines, Research in Social Stratification and Mobility 37 (Sep 2014): 61–75.https://doi.org/10.1016/j.rssm.2014.02.001Maria Aurora Correa Bernardo, Diana-Lea Baranovich Higher education in the heart of armed conflict: The pivotal role of student affairs, International Journal of Educational Development 35 (Mar 2014): 78–85.https://doi.org/10.1016/j.ijedudev.2012.08.007Alpaslan Özerdem, Sukanya Podder How Voluntary? The Role of Community in Youth Participation in Muslim Mindanao, (Jan 2011): 122–138.https://doi.org/10.1057/9780230342927_7Gary D. Bouma, Rod Ling, Douglas Pratt Philippines, (Nov 2009): 91–95.https://doi.org/10.1007/978-90-481-3389-5_9Jeffrey Ayala Milligan Prophetic Pragmatism? Post-Conflict Educational Development in Aceh and Mindanao, Diaspora, Indigenous, and Minority Education 3, no.44 (Oct 2009): 245–259.https://doi.org/10.1080/15595690903227756Jeffrey Ayala Milligan Islam and education policy reform in the southern Philippines, Asia Pacific Journal of Education 28, no.44 (Dec 2008): 369–381.https://doi.org/10.1080/02188790802468963Riad Nasser, Irene Nasser Textbooks as a vehicle for segregation and domination: state efforts to shape Palestinian Israelis’ identities as citizens, Journal of Curriculum Studies 40, no.55 (Oct 2008): 627–650.https://doi.org/10.1080/00220270802072804 Rebecca Clothey China’s Policies for Minority Nationalities in Higher Education: Negotiating National Values and Ethnic Identities Clothey, Comparative Education Review 49, no.33 (Jul 2015): 389–409.https://doi.org/10.1086/430263Diane Brook Napier Implementing Educational Transformation Policies: Investigating Issues of Ideal Versus Real in Developing Countries, (): 59–98.https://doi.org/10.1016/S1479-3679(04)06003-7Diane G. Gal Global Perspectives for Teacher Education, (): 259–287.https://doi.org/10.1016/S1479-3679(04)06010-4