The current literature on global education is dominated by a neoliberal framing of students, either celebrating or critiquing the youth subject as competitive, individualistic, and driven by the acquisition of economic capital. In contrast, this research incorporates theories of care into an analysis of the citizenship practised by college students on a global education programme. By attending to young people's relationships of mutual dependency and responsibility, which are inflected by race and class, this article examines students’ global experiences beyond a purely neoliberal framing. This research suggests that a care‐based approach to citizenship may more accurately capture the nuanced intricacies of young people's lives by taking into account two factors that have received little theoretical exploration in global education. First, young people make sense of their time abroad according to relations of love, dependency and care with others, rather than primarily in terms of future financial gain. Second, students engaged in global opportunities find themselves traversing historical trajectories of oppression that result in them reflecting on their position in the world, engendering feelings of responsibility in terms of addressing historical inequalities and current injustices. Student citizenship cannot be explained by neoliberalism alone, but instead encompasses deep relationality as well as the development of radical concern. This research demonstrates that producing student‐centred geographies of global education makes visible young people's manoeuvrings in and through various relations, which are illustrative of their political agency as caring citizens in the midst of neoliberalism.
This chapter explores how geographers have studied youthful religiosity, tracing how geographic research has brought into being the figure of the youthful religious subject. The result is a genealogy of geographical thought, starting with a brief consideration of the role of religion in early geographical scientific production. This is followed by a reflection on the construction of the youthful religious figure in contemporary geographical work, which is marked by an interpretation and production of a young religious subject as relational, institutionalized, globalized, racialized/sexualized/classed, and spiritual. The emergence of geographies of religious youth as a historical field is outlined, in which the purposes and means of study that marked colonial preoccupations with categorization are still evident but now rendered through, and arguably
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Reclaiming is an adventure, both empirical and pragmatic, because it does not primarily mean taking back what was confiscated, but rather learning what it takes to inhabit again what was devastated. Reclaiming indeed associates irreducibly 'to heal' , 'to reappropriate' , 'to learn/teach again' , 'to struggle' , to 'become able to restore life where it was poisoned' , and it demands that we learn how to do it for each zone of devastation, each zone of the earth, of our collective practices and of our experience. 1
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