Climbing the Ladder? Community Perspectives on Learning to Be a Good Citizen in Uganda

This is a sel -a chi ed e sion o an o iginal a icle. This e sion may di e om he o iginal in pagina ion and ypog aphic de ails. Au ho (s): Ti le: Yea : Ve sion: Copy igh : Righ s: Righ s u l: Please ci e he o iginal e sion: CC BY 4.0 h ps://c ea i ecommons.o g/licenses/by/4.0/ Climbing he Ladde ? Communi y Pe spec i es on Lea ning o Be a Good Ci izen in Uganda © 2022 he Au ho s Published e sion Bananuka, Twine H.; Kon inen, Tiina; Holma, Ka a iina Bananuka, T. H., Kon inen, T., & Holma, K. (2022). Climbing he Ladde ? Communi y Pe spec i es on Lea ning o Be a Good Ci izen in Uganda. In K. Holma, & T. Kon inen (Eds.), Lea ning, Philosophy, and A ican Ci izenship (pp. 197-213). Palg a e Macmillan. h ps://doi.o g/10.1007/978-3-030-94882-5_11 2022 Climbing he Ladde ? Communi y Pe spec i es on Lea ning o Be a Good Ci izen in Uganda Twine H. Bananuka, Tiina Kon inen, and Ka a iina Holma 1In oduc ion This chap e examines he ways in which membe s o a u al communi y in Wes e n Uganda pe cei e and concep ualize di e se ways o lea ning o be a good ci izen. I analyzes da a gene a ed by means o a ool called he ‘ladde o ci izenship’, which acili a ed explica ion o local ideas conce ning good ci izenship, and e lec ions on how one can ‘climb he ladde ’, hus lea ning o be a be e ci izen. In ela ion o he deba es on concep ualiza ions o ci izenship in ways addi ional o he s a e-ci izen ela ionship (e.g. Cla ke e al., 2014; Laza & Nuij en, 2013), we a e pa icula ly inspi ed by Kabee ’s (2005: 3) emphasis on he impo ance o T. H. Bananuka Make e e Uni e si y, Kampala, Uganda T. Kon inen (B) Uni e si y o Jy äskylä, Jy äskylä, Finland e-mail: [email p o ec ed] T. H. Bananuka ·K. Holma Uni e si y o Oulu, Oulu, Finland e-mail: [email p o ec ed] © The Au ho (s) 2022 K. Holma and T. Kon inen (eds.), Lea ning, Philosophy, and A ican Ci izenship, h ps://doi.o g/10.1007/978-3-030-94882-5_11 197 198 T. H. BANANUKA ET AL. explo ing ci izenship based on how ‘people de ine hemsel es in di e en con ex s, how hey see hemsel es in ela ion o o he s, and wha his implies o hei unde s anding o ci izenship in he wo ld as hey know i ’. Ci izenship is o en discussed as some hing ha can be lea ned o s eng hened h ough educa ion. These discussions always con ain an idea—al hough i is some imes implici —abou he di ec ion in which ci i- zenship should be s eng hened and he ideals unde lying he no ion o good ci izenship which should be lea ned. Addi ionally, he e a e a leas implici ideas o how he lea ning leading o good ci izenship is supposed o happen. In his chap e , we ocus on local concep ualiza ions o how one lea ns good ci izenship. The chap e u ilizes wo heo e ical ideas. Fi s , he concep o cul u al ci izenship (Delan y, 2003)—which unde s ands ci izenship as a con in- uous lea ning p ocess ha akes place h ough in e ac ion in in o mal se ings—is used o sc u inize lea ning ha occu s in he e e yday li e o a communi y. Second, he no ion o olk pedagogies, in oduced in he cul u al app oach o lea ning (B une , 1996), guides ou examina- ion o people’s own concep ualiza ions o lea ning. Folk pedagogies e e o e e yday a he han academic heo ies conce ning models o wha lea ning is. In his chap e , he no ion enables us o ocus on commu- ni y membe s’ own ideas abou how one migh lea n o be a good ci izen. Al hough coming om di e en esea ch ields, bo h Delan y’s and B une ’s heo ies d aw on simila iews o cul u e as an a ena whe e meanings a e con inuously cons uc ed in in e ac ion wi h o he s. The e- o e, in line wi h hese heo e ical app oaches, and ins ead o depa ing om de ailed academic de ini ions o ci izenship and lea ning, he s a ing poin o he chap e is o engage wi h he meanings o ci izenship and lea ning a icula ed by communi y membe s. O e all, his chap e seeks o answe he ques ion: How do commu- ni y membe s concep ualize he di e se ways in which hey lea n o be good ci izens? Examining local ideas o good ci izenship in u al communi ies is especially ele an in con ex s whe e non-go e nmen al o ganiza ions (NGOs) implemen di e se ini ia i es o s eng hen ci i- zenship. To be easible and sus ainable, hese ini ia i es need o build on exis ing concep ualiza ions o wha good ci izenship is and how i would be possible o suppo lea ning p ocesses leading owa ds i . We explo e he ques ion in he con ex o Wes e n Uganda, whe e one NGO, he Kaba ole Resea ch and Resou ce Cen e (KRC), has in e ac ed wi h u al communi ies h ough p ojec s which a e based on he p inciple CLIMBING THE LADDER? COMMUNITY PERSPECTIVES … 199 ha ci ic compe ences go hand in hand wi h economic libe a ion (KRC, 2017). Mos likely, many ideas conce ning good ci izenship a icula ed by communi y membe s in his s udy e lec hei in e ac ions wi h he KRC. Ne e heless, ou main in e es is no o explo e only he ideas hey ha e lea ned om he NGO o e alua e he in luence o i s p og ammes, bu o analyze he meanings a ached o lea ning good ci izenship in gene al. In wha ollows, we i s discuss he concep s o cul u al ci izenship and olk pedagogies which in o m ou analysis. Then we p o ide a b ie desc ip ion o he s udy loca ion and he me hods used, be o e b ie ly desc ibing he no ion o good ci izenship ha holds in he a ea and p esen ing ou main indings on hei concep ualiza ions o di e se ways o lea ning good ci izenship. In conclusion, we discuss hese ideas in he con ex o ou wo heo e ical sou ces o inspi a ion—Delan y’s heo y o cul u al ci izenship and B une ’s heo y o olk pedagogies—and e lec on he implica ions o ou indings o local de elopmen e o s e ol ing a ound s eng hening ci izenship. 2Cul u al Ci izenship and Folk Pedagogies In his sec ion, we discuss ou concep ual app oach o examining lea ning o wha is pe cei ed as good ci izenship. Ou main s a ing poin is o de ine ci izenship as a con ex ual phenomenon ha en ails an idea o con inuous lea ning aking place in di e se ways. We d aw on he no ion o cul u al ci izenship sugges ed by Ge a d Delan y (2003)and he cul u al app oach o lea ning p oposed by Je ome B une (1996). In bo h, cul u e is unde s ood as con inuous meaning-making, whe e ideas a e cons uc ed in in e ac ion wi h o he s by using and ans o ming he a ailable cul u al esou ces. These no ions guide ou examina ion o local ideas o ci izenship and lea ning p ocesses in he pa icula con ex o he u al communi ies unde s udy. The no ion o cul u al ci izenship (Delan y 2003; S e enson, 2012) app oaches ci izenship om he poin o iew o socio-cul u al iden i y. Delan y (2003) di e en ia es he no ion o cul u al ci izenship om wha he calls disciplina y ci izenship, which encompasses o mal membe ship in a poli y, usually a s a e. Acco ding o him, cul u al ci izenship di e s om bo h libe al and communi a ian ideas; a he , he sugges s a cul u al a ena o ci izenship whe e indi idual and social lea ning in e wine, and whe e belie s, alues and cul u e a e p ese ed and shaped. Mo eo e , 200 T. H. BANANUKA ET AL. cul u al ci izenship is highly con ex ual and is shaped in spon aneous ways h ough coping wi h li es yles and su i al. Fo Delan y (2003: 602), cul u al ci izenship ‘is a lea ning p ocess’ whe ein common expe ience, cogni i e p ocess, cul u al ansla ion and empowe men gain mo e salience han ci izenship as o mal membe ship and he consequen lea ning o igh s and esponsibili ies accompanying i . He ca ego izes ci izenship lea ning using h ee in e wined le els: indi idual biog aphy, he cul u al le el and he social le el (ibid.: 601). Fo he indi idual, ci izenship is lea ned h ough hei li e his o y, bo h h ough in e pe sonal in e ac ion and inc easing sel -knowledge. Cul u al le el lea ning e e s o he collec i e lea ning o symbolic o ms and cogni- i e models ha p o ide sha ed in e p e a ions o he wo ld. Social le el lea ning embodies cul u al le el lea ning in an ins i u ional o m, enabling social change o occu . In cul u al ci izenship, hese lea ning le els in e - wine in a p ocess ha Delan y (ibid.) e e s o as he cons uc ion o ci izenship. He e, ci izenship is unde s ood as con inuously e ol ing and, hus, also ha ing he po en ial o ans o m. D awing on Delan y’s no ion o cul u al ci izenship, we sc u inize ci izenship as a lea ning p ocess aking place in he space be ween he indi idual and communi ies. Ou s a ing poin is ha u al communi- ies in Uganda p esen a con ex o cons uc ing ci izenship h ough in o mal lea ning ha occu s in he cou se o pa icipa ion and in e ac ing wi h o he s. Addi ionally, he cons uc ion o ci izenship aking place in a pa icula communi y is in e wined wi h cul u al meanings, especially hose a icula ed in he ocabula ies used when ci izenship is discussed, and he belie s and alues ha guide ideas o wha is ega ded as good ci izenship o which i is wo h aspi ing. Depa ing om he no ion o cul u al ci izenship as a lea ning p ocess in which ci izenship is cons uc ed and ans o med, we aim o examine how he idea o lea ning i sel is unde s ood by communi y membe s. Whils he e a e plen y o di e se heo e ical accoun s o indi idual (Kolb, 1981) and social (Bandu a, 1977) lea ning, less esea ch has been done on people’s own explana ions o wha hey conside as lea ning and how lea ning akes place. In ou e o o g asp hese phenomena, we d aw on B une ’s (1996) no ion o olk pedagogies, which inco po a es di e se explana ions o lea ning and pe cep ions o he in e ac ion be ween mind and ac ion (B une 1996; Ili´c&Bojo i´c, 2016). B une (ibid.: 46) sugges s ha in he p ac ice o educa ion and lea ning, whe he in a class- oom o any o he se ing, he e a e implici ‘ olk heo ies’ abou lea ning CLIMBING THE LADDER? COMMUNITY PERSPECTIVES … 201 in play. These olk pedagogies migh esona e wi h academic lea ning heo ies, bu hey a e e e yday ideas abou mind and lea ning. Whils B une mainly discusses olk pedagogies in he eache -lea ne ela ion- ship, he also connec s he no ion o olk pedagogies wi h a wide ‘cul u al app oach’ o he mind and lea ning. He discusses he cul u al app oach in con as o he ‘compu a ional’ one whe e mind and lea ning a e gea ed a ound in o ma ion p ocessing. The cul u al app oach emphasizes ha lea ning akes place in cul u al se ings ha p o ide ools o cons uc- ion o meanings (ibid.: 4). Cul u al meanings play a ole in how people unde s and he mind, lea ning and, u he , ideal socie y and he ideal ci izen (ibid.: 5). Acco ding o B une (1996: 63), people o en hold bo h ex e nalis and in e nalis heo ies o lea ning. The o me ocuses on how lea ning can be suppo ed om ou side and he la e on how lea ning is based on he in en ional s a es o lea ne s, hus, no only e e ing o cogni- i e capabili ies, bu also o belie s, wishes and emo ions (Ili´c&Bojo i´c, 2016). Unde hese wo dimensions, B une (1996: 53) u he p oposes ou models o lea ne s’ minds which can guide eaching and also illus- a e a ange o ideas conce ning lea ne s and lea ning in gene al. These models pe cei e lea ne s as imi a o s, as subjec o didac ic exposu e, as hinke s and as knowledgeable. When a lea ne is pe cei ed as an imi a o , lea ning is mainly seen as ollowing he models p o ided by eache s and men o s, and he skills and knowledge lea ned a e aken- o -g an ed and nei he nego ia ed no subjec ed o c i ical e lec ion. In a simila ein, pe cei ing lea ning as esul ing om didac ic exposu e includes he idea o unques ioned knowledge being p esen ed o lea ne s, as in many con en ional class oom si ua ions. These ideas emphasize he ex e nal gene a ion o lea ning. The models ha ocus on he in e nal dimen- sions o lea ning, acco ding o B une (1996: 56–61), include pe cei ing lea ne s as hinke s and lea ne s as knowledgeable. The o me ca ego y pays a en ion o wha he lea ne al eady hinks and s i es o achie e, wi h lea ning aiming o de elop hese ideas h ough discussion and in e - ac ion. The la e e e s o lea ning whe e he in o ma ion p o ided is c i ically assessed and may be gi en c edi o disc edi ed based on he knowledge he lea ne al eady has. Inspi ed by he gene al concep o cul u al ci izenship as a lea ning p ocess and olk pedagogies as di e se ideas conce ning lea ning, ou nex s ep is o examine how hese a e demons a ed in he pa icula con ex desc ibed in wha ollows. 202 T. H. BANANUKA ET AL. 3S udy Con ex and Me hodology This chap e d aws on a s udy ha was ca ied ou in he communi ies o Kanya e e and Busaiga in Ha ugongo Sub-Coun y, Kaba ole Dis ic in Wes e n Uganda. The inhabi an s o he wo communi ies a e peasan a me s engaged in subsis ence ag icul u e. In dis inc ion om many o he simila u al communi ies, he e mos people ha e no land and he e- o e en i om a ew ich landowne s, which makes hem ulne able due o uns able ma ke s and luc ua ing p ices o hei p oduce. The Kaba ole Resea ch and Resou ce Cen e (KRC), a Ugandan de elopmen NGO, has been pa ne ing wi h hese communi ies o he las 25 yea s. The KRC’s engagemen has been in he ields o ag icul u al p oduc ion and p ocessing on he one hand, and ci ic educa ion on he o he , d awing on he philosophy ha ci ic compe ence goes hand in hand wi h economic empowe men . Da a gene a ion was designed wi h he KRC who also acili a ed building close con ac s wi h he communi ies. The esea ch eam decided o use he ool e e ed o as he ‘ladde o ci izenship’ o acili a e communi y membe s’ explica ions. The ool is based on he amilia image o a physical ladde used in cons uc ion and i has been p e iously used by A ns ein (1969) o illus a e a con inuum o ci izenship pa icipa ion. In ou s udy, he ladde ’s ungs ep esen ed a jou ney owa ds wha was conside ed good ci izenship, which is a he op o he ladde ; his ini i- a ed discussion on possible ways o climb he ladde and lea n o be a good ci izen. Toge he wi h s udy pa icipan s, we d ew he ladde and accompanying illus a ions on any su ace a ailable, such as he loo , ables, pape o walls (see examples in Fig. 1). The ladde o ci izenship was used du ing quali a i e in e iews (n=37), and he issues a ising we e u he discussed in ou ocus-g oup discussions wi h a o al o 52 indi idual pa icipan s. The analysis and in e p e a ions a e suppo ed by he i s au ho ’s p olonged s ay in he communi ies, whe e he pa icipa ed in commu- ni y mee ings, a ming g oups, chu ch se ices, Village Sa ings and Loans Associa ion (VSLAs) mee ings and o he ac i i ies. Mo eo e , a e ini ial analysis, dissemina ion mee ings in each communi y we e a anged, joined by majo s akeholde s such as he KRC, local go e nmen o icials and o he opinion leade s. Fo his chap e , he in e iew and discussion an- sc ip s we e analyzed hema ically (B adley e al., 2007), i s iden i ying ins ances whe e ‘good ci izenship’ was de ined, and second, places in CLIMBING THE LADDER? COMMUNITY PERSPECTIVES … 203 Fig. 1 Samples o ield pa icipa o y discussion ames o ‘ladde o ci izenship’ (Sou ce Au ho ’s own ield pho o) which he acquisi ion and lea ning o he cha ac e is ics o pe cei ed good ci izenship we e discussed. The conc e e a icula ions o lea ning we e u he combined in o i e ca ego ies, which illus a e he di e se ways in which lea ning was concep ualized. 4Local Concep ualiza ions o Lea ning Ci izenship In his sec ion, we p esen ou indings on he di e se ways in which local communi y membe s concep ualize hei lea ning o good ci izen- ship. We begin by b ie ly desc ibing he gene al cha ac e is ics o good ci izenship as explica ed in pa icipan s’ e lec ions on how o si ua e people on di e en ungs o he ladde o ci izenship. We hen o e a mo e de ailed analysis o di e se ways o lea ning and acqui ing wha was conside ed good ci izenship quali ies, based on he analysis o discussions wi h pa icipan s abou mo ing up and down he ladde o ci izenship. The Cha ac e is ics o ‘good Ci izenship’ In o de o g asp local concep ualiza ions o good how ci izenship may be lea ned, we s a wi h a b ie desc ip ion o unde s andings o ci izen- ship in his pa icula con ex . In he con ex s o o he Ugandan u al communi ies, Ndidde e al. (2020) claimed ha he meanings assigned 204 T. H. BANANUKA ET AL. o ‘ci izenship’ by communi y membe s mainly e ol ed a ound local membe ship in he communi y, a he han legal s a us o membe ship o he poli y o he Ugandan s a e. This esona es wi h Delan y’s (2003) ema k ha a p ocess o ci izenship cons uc ion akes place in a pa icula communi y ia i s common belie s and in e es s, and he sha ed meanings used o make sense o he wo ld. Sha ed meanings a e closely connec ed wi h he language and ocab- ula ies used. In he local language o dialec , Ru oo o, which was used in he in e iews and o he in e ac ions, he wo d omwikazi was used o ansla e he English e m ‘ci izen’. Omwikazi li e ally e e s o esiden o membe o a communi y, coun y o coun y mo e b oadly. Thus, i was used o desc ibe communi y membe ship a di e en le els, and u he , a he na ional le el, whe e i acqui es legal s a us. Howe e , when he esea ch pa icipan s discussed he ladde o ci izenship, hei meanings e ol ed mos ly a ound local esidency and good communi y membe - ship, whe eas ci izenship as membe ship in he s a e was a ely discussed, e en when p omp ed. In local accoun s, omwikazi was pe cei ed as a aching o a pe son who has li ed long enough in he communi y o be accep ed, has a sou ce o li elihood and a known add ess. As one o he pa icipan s explained, ‘Ci izenship occu s when a pe son s ays in an a ea o a long ime and wo ks wi h people in ha a ea in one way o ano he , and sleeps in hei home.’ In a simila ein, he cha ac e is ics o good ci izenship, obwikazi obu ungi, we e also usually e lec ed on in ela ion o wha was conside ed he beha iou o a good membe o he local communi y. Cha ac e is- ics, such as a good home, ha d wo k and sel -sus ainabili y we e cen al o good ci izenship: ‘A good ci izen is one who ensu es ha he home is clean, and he child en sleep well.’ Ha ing a s able sou ce o income and he economic abili y o ‘educa e one’s child en’ we e cen al quali- ies enabling one o climb he ladde . Fu he mo e, good ela ions wi h o he s as well as he abili y and willingness o help o he s in need we e seen as impo an . A good ci izen is expec ed o pa icipa e in join ac i - i ies, such as cleaning communi y wa e sou ces and helping a bu ial ce emonies. Good ci izenship also in ol es subsc ip ion and allegiance o accep able belie s and communi y alues exp essed in local cul u e and eligion. Occasionally, i was also men ioned ha good ci izens ough o abide by go e nmen ules and egula ions, as when one pa icipan claimed, ‘A good ci izen in he illage mus ha e good ela ions wi h CLIMBING THE LADDER? COMMUNITY PERSPECTIVES … 211 5Discussion and Conclusions The o e all aim o his chap e was o in es iga e he meanings o ci izen- ship and lea ning as cons uc ed in ce ain loca ions. This s a ing poin was inspi ed by, on he one hand, Delan y’s (2003) idea o ci izenship as a con inuous lea ning p ocess encompassing indi idual, cul u al and social le els, and on he o he , by B une ’s (1996) no ion o olk heo ies o lea ning. In wha ollows, ou indings on local concep ualiza ions will be discussed h ough he lens o Delan y’s and B une ’s heo e ical ideas. In communi y membe s’ desc ip ions, good ci izenship e ol ed a ound being a good esiden o he locale and a good membe o he communi y. This included ha ing a good home, being ha d-wo king and sel -sus aining in e ms o li elihood, being socially engaged and willing o pa icipa e in common ac i i ies and help o he s in need. This mains eam o he indings esona es wi h Delan y’s no ion o cul u al ci izenship as a con inuously cons uc ed socio-cul u al iden i y. In some ins ances, wha Delan y e ms disciplina y ci izenship also occu ed. The ole a ached o local go e nmen o icials o ins uc ing people in he na u e o good ci izenship and punishing hose who ail can be seen as a mani es a ion o s a e’s disciplina y ci izenship. Mo eo e , s essing he impo ance o mu ual help, in addi ion o being a sign o communali y, also demon- s a es how he ideals o good ci izenship as a con ibu ing and help ul communi y membe a e closely ela ed o he poli ical and socie al condi- ion o he absence o he s a e as p o ide o social p o ec ion in he e en o ha dship. Delan y (2003: 601) ca ego ized lea ning o ci izenship unde h ee in e wined le els: indi idual biog aphy, he cul u al le el and he social le el. Ou indings e lec he in e wining o sou ces o lea ning ci izen- ship. Some ca ego ies, such as he edi y and challenges, e lec ed indi idual biog aphy, whils o he s, such as copying, acknowledged lea ning h ough in e ac ion in acqui ing and po en ially changing he p e alen cul u al meanings a ached o good ci izenship. The iden i ied no ions o lea ning also esona e wi h B une ’s sugges- ion ha ce ain olk heo ies o lea ning ocus on in e nal sou ces o lea ning, whils o he s s ess he ex e nal. Howe e , he o e all hemes in concep ualiza ions o lea ning we e ha , i s , hey we e closely ied o communi y alues and belie s abou wha a good ci izen is, and second, 212 T. H. BANANUKA ET AL. hey e lec ed, in a one way o ano he , combina ions o social in e ac- ion and pe sonal unde s andings, some imes as a esul o in en ional educa ion, some imes o wha was happening in in o mal spaces. Taking a close look on B une ’s (1996) heo y, some u he poin s o con ac can be iden i ied. Fo example, s ess on copying esona es wi h B une ’s idea o lea ne s as imi a o s, whe eby he p ac ices, ideas and beha iou o he mo e espec ed membe s o he communi y a e imi a ed by he es . Lea ning h ough he educa ion p o ided by NGOs o he chu ch demons a es B une ’s ‘didac ic exposu e’ scena io. The in e nal dimension was mos ly e lec ed in he ca ego y o challenges, when he ealiza ion ha one was no ega ded as being a good ci izen esul ed in changes in a i udes and beha iou . To conclude, he meanings a ached o he no ion o good ci izen- ship by communi y membe s we e mix u e o cul u al belie s, go e nmen egula ions, eligious guidelines and ideas in oduced by NGOs. Local unde s andings o how good ci izenship is cons uc ed and he ways o lea ning i , o climbing he ladde o ci izenship, a e impo an o de el- opmen wo ke s and NGOs seeking o empowe ci izens. Iden i ica ion o local unde s andings o cul u al ci izenship and he olk heo ies held on ways o lea ning i a e i al in o de o embed in e en ions in he local con ex o ensu e hei ele ance, sus ainabili y and esonance wi h he local p io i ies. Re e ences A ns ein, S. (1969). A ladde o ci izen pa icipa ion. Jou nal o he Ame - ican Planning Associa ion, 35(4), 216–224. h ps://doi.o g/10.1080/019 44366908977225 Bandu a, A. (1977). Social lea ning heo y. P en ice Hall. B adley, E. H., Cu y, L. A., & De e s, K. J. (2007). Quali a i e da a analysis o heal h se ices esea ch: De eloping axonomy, hemes, and heo y. Quali a- i e Da a Analysis o Heal h Se ices Resea ch, 42(4), 1758–1772. h ps:// doi.o g/10.1111/j.1475-6773.2006.00684.x B une , J. (1996). The cul u e o educa ion. Ha a d Uni e si y P ess. Cla ke, J., Coll, K., Dagnino, E., & Ne eu, C. (2014). Dispu ing ci izenship. Policy P ess. Delan y, G. (2003). Ci izenship as a lea ning p ocess: Disciplina y ci izenship e sus cul u al ci izenship. In e na ional Jou nal o Li elong Educa ion, 22(6), 597–605. h ps://doi.o g/10.1080/0260137032000138158 CLIMBING THE LADDER? COMMUNITY PERSPECTIVES … 213 Ili´c, M., & Bojo i´c, Z. (2016). Teache s’ olk pedagogies. Jou nal o A s & Humani ies, 5(9), 41–52. h ps://doi.o g/10.18533/JOURNAL.V519.987 Kabee , N. (Ed.). (2005). Inclusi e ci izenship: Meanings and exp essions.Zed Books. Kolb, D. A. (1981). Expe ien ial lea ning heo y and he lea ning s yle in en o y: A eply o eedman and S ump . Academy o Managemen Re iew, 6(2), 289– 296. h ps://doi.o g/10.5465/AMR.1981.4287844 KRC. (2017). Mo ing o wa d-looking back. Celeb a ing 20 yea s o esea ch, ad ocacy and communi y de elopmen . Repo (Unpublished), Fo Po al, Uganda. Laza , S., & Nuij en, M. (2013). Ci izenship, he sel , and he poli ical agency. C i ique o An h opology, 33(1), 3–7. h ps://doi.o g/10.1177/0308275X1 2466684 Ndidde, A. N., Ahimbisibwe, K. F., & Kon inen, T. (2020). Gende ed ci izenship in u al Uganda: Localized, exclusi e and ac i e. In K. Holma & T. Kon inen (Eds.), P ac ices o ci izenship in Eas A ica. Pe spec i es om philosophical p agma ism (pp. 105–120). Rou ledge. S e enson, N. (2012). Cosmopoli an educa ion and cul u al ci izenship: A c i ical Eu opean pe spec i e. Cul u al Sociology, 6(1), 113–128. h ps://doi.o g/ 10.1177/1749975511401281 Open Access This chap e is licensed unde he e ms o he C ea i e Commons A ibu ion 4.0 In e na ional License (h p://c ea i ecommons.o g/licenses/ by/4.0/), which pe mi s use, sha ing, adap a ion, dis ibu ion and ep oduc ion in any medium o o ma , as long as you gi e app op ia e c edi o he o iginal au ho (s) and he sou ce, p o ide a link o he C ea i e Commons license and indica e i changes we e made. The images o o he hi d pa y ma e ial in his chap e a e included in he chap e ’s C ea i e Commons license, unless indica ed o he wise in a c edi line o he ma e ial. I ma e ial is no included in he chap e ’s C ea i e Commons license and you in ended use is no pe mi ed by s a u o y egula ion o exceeds he pe mi ed use, you will need o ob ain pe mission di ec ly om he copy igh holde .