This article contributes to conversations on hospitality in educational settings, with a focus on higher education and the online context. We integrate Derrida’s ethics of hospitality framework with a focus on practices of hospitality, including its affective and material, embodied dimension. This article offers empirical examples of practices of what we termed ‘virtual academic hospitality’: during a series of online collaborative and cross borders workshops with teachers of English based in the Gaza Strip, we performed academic hospitality through virtual convivial (...) rituals and the sharing of virtual gifts, which are illustrated here. We propose a revision of the concept of academic hospitality arguing that: firstly, academic hospitality is not limited to intellectual conversations; secondly, that the relationship between hospitality and mobility needs to be revised, since hospitality mediated by the technological medium can be performed, and technology may even stretch hospitality towards the unreachable ‘unconditional hospitality’ theorised by Derrida ; and thirdly, that indigenous epistemics, with their focus on the affective, may offer alternative understandings of conviviality within the academy. These points may contribute to the collective development of a new paradigmatic understanding of hospitality, one which integrates Western and indigenous traditions of hospitality, and which includes the online environment. (shrink)

This paper argues for a decolonial praxis in critical peace education. Drawing on an integrative review method, the paper synthesises approaches, practices, and theories from peace and peace education literature with special attention paid to the concepts of critical peace education, cosmopolitanism, postcolonial thought, and decolonial action. The paper particularly explores the philosophical contributions of postcolonial and decolonial thought and how each could help toward decolonising approaches for critical peace education. The concept of ‘structural violence’ is critiqued as obfuscating individual (...) responsibility. Insights are drawn here from the closely related field of global citizenship education that argues for a focus less on empathy and more on causal responsibility. Before concluding, the paper discusses a ‘pedagogy for the privileged’ and ‘pedagogy of discomfort’ that both might better support a decolonial praxis for critical peace education in theory and practice. (shrink)