As social justice and decolonisation discussions fill the physical and virtual corridors of universities in South Africa, educators, and in this case, MOOC designers, are inevitably influenced by them. They are prompted to reflect on such topics, whether in agreement or with scepticism. Provoked by one interviewee’s comment that ‘you could decolonise and still have an enormous amount of injustice’, this paper investigates how South African MOOC designers conceptualise (in)justice, and how they attempt to address these injustices in and through their MOOCs. As notions such as ‘social justice’ and ‘decolonisation’ have multiple meanings and connotations, a framework was created to unpack the ‘Dimensions of Human Injustice’ namely, material, cultural-epistemic, and political/geopolitical injustices. These dimensions of injustice were used to analyse semi-structured interviews with 27 South African MOOC designers. MOOC designers who stressed cultural-epistemic injustices, focused on relevance, inclusive processes and the geopolitics of knowledge production. Those who stressed material injustices, focused on socio-economic disparities, infrastructural inequalities and the need to tackle these systemic problems at a societal level. Through illustrating that MOOC designers attempt to address injustices based on their different conceptualisations of (in)justice, this study argues that a multi-pronged approach to tackling the various dimensions of injustice perpetuated in and through MOOCs can lead to more holistic justice-oriented MOOCs that better enable learners. Additionally, justice-oriented efforts by South African MOOC designers, highlighted in this paper, can be seen as a guide for the MOOC space in general to take greater strides in creating MOOCs in more justice-oriented ways.

1. Between Social Justice and Decolonisation:
Exploring South African MOOC designers’ conceptualisations and
approaches to addressing injustices
Taskeen Adam
OER20
2 April 2020
University of Cambridge
@taskeeeners
Andrew Shiva / Wikipedia / CC BY-SA 4.0

2. Outline
• Background and Research Question
• Social Justice
• Decoloniality
• Dimensions of Human Injustice
• Cultural Epistemic and Geopolitical
Injustices
• Relevant
• Unpacking Epistemic Injustices
• Inclusive Practices and Processes
• Material and Political Injustices
• Critiques of Decolonisation
• Addressing Material Injustices
• Conclusion
Ntentema / CC BY-SA

3. Background &
Research Question
• Context: #RhodesMustFall and #FeesMustFall
• Multiple meanings: ‘You could decolonise and still
have an enormous amount of injustice’
• Multiple solutions: Whilst most educators agree on
the importance of ‘remov[ing] the barriers or
obstacles that prevent some students from
participating on par with their more privileged
peers, there is far less agreement about what these
obstacles might be and how they might best be
overcome.’ (Keddie 2012:264).
• RQ: How do South African MOOC designers
conceptualise (in)justice, and how do they attempt
to address these injustices in and through their
MOOCs?
• Methodology: Semi-structured interviews with 27
South African MOOC designers
David.ritchie.05 / CC BY-SA

4. Social Justice Framework
Social Justice Framework:
Ameliorative response
Hodgkinson-Williams and Trotter (2018)
Redistribution:
of resources
Recognition:
valued, respected, esteemed
Representation:
social belonging
Social Justice Framework:
Transformative response
Hodgkinson-Williams and Trotter (2018)
Restructuring:
of economic model
Re-acculturation:
plurality of perspectives, but always
fallible
Reframing:
parity of rights
Built from the works of Rawls (1971), Fraser (2005), Young (1997) & Luckett & Shay (2017)

5. Decoloniality
Coloniality of power refers to ‘global hierarchies’ of ‘sexual, political, epistemic, economic, spiritual, linguistic
and racial forms of domination and exploitation’ (Grosfoguel 2007:217).
Coloniality of knowledge focuses on epistemic hegemony, particularly ‘the politics of knowledge generation, as
well as questions of who generates which knowledge and for what purpose’ (Ndlovu‐Gatsheni 2015:490).
Coloniality of being emphasises ‘the effects of coloniality in lived experience and not only in the mind.’
(Maldonado-Torres 2007:242). It refers to the ontological dimension of coloniality ‘expressed partly in Western
civilization by the West’s philosophical discourse’s monopoly on the meaning of Being, or to be more precise
on its exclusive possession, control, and exercise of the philosophy on existence’ (Gonzalez 2011:7)
Decoloniality involves ‘the dismantling of relations of power and conceptions of knowledge that foment the
reproduction of racial, gender, and geo-political hierarchies that came into being or found new and more
powerful forms of expression in the modern/colonial world.’ (Maldonado-Torres 2016:440)

6. Dimensions of Human Injustice
Cultural-epistemic
Injustices
Addresses dominant
conceptions of knowledge that
exclude differing histories,
values, narratives, and
worldviews.
Political &
Geopolitical Injustices
Addresses international
and national relations of
power that reproduce
racial, class, sexual,
gender, geographical,
spiritual and linguistic
hierarchies.
Material Injustices
Addresses the causes of
resource, infrastructural,
geographical and socio-
economic inequalities
stemming from human
hierarchies.

7. Views on Cultural-epistemic and Geopolitical Injustices:
Relevance
Situated Learning
‘A decolonised education would be, an education
that gives back to the people …. That gives back
to its context. An education that grows, that takes
FROM where it is situated. Makes it into
something more and develops where it was
taken from. So, it goes back in, and makes
something new, something better.’ (Nnenne)
Local vs Global Relevance
‘…globally, if we are offering a MOOC to the world and
we have only South African scholars who are being
represented on the course then aren't we excluding
students from outside the continent? We want to
certainly give them exposure to the South African voices
because the MOOC is located very much here, but at
the same time we want to have other voices as well
that would speak to a more global audience.’ (Priya)
Access before Representation
‘I am very wary of saying that just because your example is closer to people's lives that you have
adapted it to local contexts … I don't think that it would make much difference. I think that I see all
these school textbooks where they replace Jannie with Thabo and I think what the hell. Just because
you call somebody Thabo you say that this is now digestible for Xhosa speaker. I think not.’ (Francois)

8. Views on Cultural-epistemic and Geopolitical Injustices :
Unpacking epistemic injustice
Epistemic Diversity
‘So there is this epistemological grounding as different from
you so even if you, even if you living here, you’re an African
ok, you are black like me and you standing here, is your
epistemology African? Because you have just been here,
doesn’t make what you produce a decolonised thing. So, while
I am saying that the person who is black or who is an African
… It’s a factor but not the factor.’ (Nnenne)
Decolonisation as entangled
knowledges
‘Then there’s the thing of, like, what are
indigenous knowledges and Western
knowledges? … It’s an intellectual trap
that you can only decolonize when
you’ve divided in your mind what are
Western knowledges and indigenous
knowledges.’ (Monique)
• Decolonisation as (Jansen 2017, 158 - 163):
• The Africanisation of knowledge
• The decentering of European knowledge and recentring of African knowledges
• encounters with entangled knowledges
• ‘social location’ vs ‘epistemic location’ (Grosfoguel 2007:213)

9. Views on Cultural-epistemic & Geopolitical
Injustices: Inclusive practices and processes
Justice as Process
‘we appealed to the cultural context by being conscious of reaching out to the diversity within
our framework. I think that’s one thing - by being conscious of the presentation of ourselves...
the first 5 meetings we talked about the ethos ... We had the black South African, the white
South African, we had a Muslim, we had [an] African foreigner … we all came together … And
our aim was to remove anything that could be a barrier to people accessing this MOOC. And
so, we needed that knowledge base around the sensitivities within the diversity.’ (Nnenne)
Justice as Pedagogy
‘I mean not to be dependant only on the professors for knowledge constructs or knowledge ideas … I found
out that the comments students made, the insightful contributions they made to the course … taught me that
it IS possible [online] for students to speak their minds, construct ideas, disagree with others, and even to
take issue with me … and even extend some of the ideas and examples that I exposed them to … and that’s
also how I see a MOOC … as an online course whereby students construct meanings.’ (Ahmed)

10. Views on Material and Political Injustices:
Decolonisation vs social justice
Social Justice as Redistributive
Justice
‘So, the whole background in South
Africa is one of inequality and social
injustices as it were, so we placed
the MOOC very clearly in that
context of scarce resources and
inequalities.’ (David)
Decolonisation as Nativism
‘What I would like it to mean is a fair deal for
everybody in the country ... you could decolonise
and still have an enormous amount of injustice.
And I suppose that is my problem with it. If you
just - in the extreme situation - if you kind of
went completely Albanian and you kicked out all
the whites and you have a totally isolated
society clearly you have decolonised … you have
a totally insular society, only inward looking and
that could be a beautifully equal and fair society
but it could just as well be an utterly unfair and
cruel society.’ (Francois)

11. Views on Material and Political Injustices:
Addressing material injustices
Removing financial Barriers
‘How is Africans marginalised in terms
of education? …They are marginalised
in terms of money, they are
marginalised in terms of fees that
they have to pay. So if the open
educational resource can give them at
least something, then they are not as
marginalised…’ (Riyaadh)
Lack of Resources
‘Firstly, where are these people going to get PC’s,
again maintaining these machines, again with no
security where they are … So, I think it is fictitious to
say that what we are doing is going to get to that
target group. Unless we think beyond the actual
module and we go into the social aspect of it, which
is, getting a buy in from the local municipalities in
those areas to say maybe create an internet cafe, or
the schools that you have, after hours, make them
accessible to the community to come in and
whatever. But …we are moving away from just this
material and IT and laptops, now you are going to
the social phenomena … we are now talking
politics.’ (Loyiso)
Exacerbating Inequality
‘In terms of social justice, I don’t think that supplying
online courses could remotely replace the inequalities
we have in the school system in South Africa. We still
have Apartheid… I think that anything affective that
you provide, will be used more by people who already
have advantage than it would be by people that are
less advantaged. I think that if you want to do
something about social inequality you have to do it
absolutely deliberately.’ (Francois)

12. Conclusion
A multi-dimensional justice-oriented MOOC model that better enables MOOC designers and learners to tackle
injustices can begin to be envisioned. As illustrated, there is no one-size-fits-all approach to addressing
injustices. Rather, this depends on the purpose of the MOOC, and the target group the MOOC is intended for.
By making MOOC designers aware of the multiple dimensions of injustice that need to be overcome in MOOC
design and implementation, they can strive for more multi-pronged efforts to conceptualise, design and
implement MOOCs in more holistic justice-oriented ways
As ‘social justice’ and ‘decolonisation’ have multiple meanings and connotations, the Dimensions of Human
Injustice Framework helped to move away from the terminology and focus on the injustices MOOC designers
sought to address

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14. Thank you
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