Systemic inequalities are a significant challenge within contemporary higher education, necessitating an urgent response to cultivate environments that enable all students to thrive. Traditional pedagogical approaches often inadvertently perpetuate systemic inequalities, particularly within diverse and decolonial settings (Freire 2005; Walsh 2018). In the South African higher education landscape, a significant number of students from historically marginalised communities enter university carrying the cumulative burden of prior educational disadvantages and entrenched societal biases (Cornell & Kessi 2016; Makalela & McCabe 2013; Ndimande 2004; Richards & Naidoo 2020; Titi 2023). This pervasive experience can manifest as imposter syndrome, characterised by persistent feelings of self-doubt and intellectual fraudulence, irrespective of objective academic accomplishments. Such feelings are exacerbated when educational spaces fail to acknowledge or validate students’ lived experiences, cultural backgrounds and linguistic repertoires. The prevalence of monolingual norms, often rooted in colonial legacies, further marginalises students whose home languages are not the dominant medium of instruction, hindering their ability to fully engage and express themselves authentically (Cakata 2023; Makalela & McCabe 2013). This often results in alienation and disengagement, hindering equitable educational outcomes (Mignolo 2007).

The ‘pedagogy of authenticity’ is predicated on a robust theoretical framework that integrates Afrocentric philosophies (Asante 2003, 2017), multilingualism (Mbirimi-Hungwe & Matariro-Mutanha 2024; Li 2018) and a feminist ethic of care (Manning 2007). Central to Afrocentricity is the repositioning of African perspectives, knowledge systems and cultural values, which actively challenge the Eurocentric biases pervasive within educational contexts (Asante 2003, 2017). This framework provides a critical lens through which to apprehend the unique experiences of African youth, recognising their inherent strengths and cultural fluidity. The Afrocentric approach achieves genuine inclusivity by making the celebration and legitimisation of diversity its core goal, rather than simply a feature of accommodation.

At the heart of the ‘pedagogy of authenticity’ lies the concept of translanguaging, which empowers students by reframing their home languages as valuable resources for learning, identity expression and meaning-making, rather than viewing them as barriers (Regmi & Acharya 2025). This approach facilitates the utilisation of all linguistic competencies, thereby fostering deeper comprehension and authentic engagement (Titi 2023). Furthermore, the integration of music – an essential component of cultural expression and communal bonding in various African societies – serves as a potent tool within this multilingual paradigm, establishing an accessible and emotionally resonant conduit for student engagement (Katushabe 2022; Crooke et al. 2023).

In adapting the ‘pedagogy of authenticity’ to cultural contexts beyond those of African youth, it is essential to recognise the diverse cultural frameworks that shape students’ identities and learning experiences globally. For instance, in African communities, educators can incorporate traditional knowledge systems, storytelling and community practices into the curriculum, thereby fostering a sense of belonging and cultural continuity (Denzin 2009). Similarly, in Latin American contexts, the pedagogy can engage with culturally relevant practices, such as the use of local dialects and folklore, to validate student experiences and promote critical consciousness (Freire 1970). Moreover, in multicultural urban settings, the ‘pedagogy of authenticity’ can facilitate the integration of students’ diverse backgrounds by promoting an inclusive curriculum that reflects various histories and cultural narratives. By encouraging collaborative learning experiences that draw on the strengths of these varied backgrounds, educators can create supportive environments that allow students to negotiate their identities and collectively address societal issues (Banks 2015).

Additionally, educators operating within Western contexts can benefit from this pedagogy by addressing issues of social justice, equity and intersectionality. By implementing a feminist ethic of care, they can respond empathetically to the unique challenges faced by marginalised groups, including women, LGBTQ+¹ individuals and people with disabilities, thereby creating a more equitable learning environment (Crenshaw 1989; Manning 2007). Moreover, a feminist ethic of care serves as a foundational element in the educator’s role, underscoring the importance of empathy, relationality and responsiveness to the diverse cultural backgrounds and individual needs of students (Manning 2007). This ethic manifests in a commitment to cultivating nurturing and supportive classroom environments, wherein students feel acknowledged, valued and safe to express their authentic selves (hooks 1994).

In the South African context, the necessity for such a pedagogical approach is particularly acute. Students – particularly those hailing from historically marginalised communities – often wrestle with the emotional ramifications of adjusting to new academic environments, experiencing mental health challenges and confronting potentially triggering course content within the humanities and social sciences (Richards & Naidoo 2020; Titi 2023). These academic disciplines frequently engage with complex and sensitive topics such as race, gender-based violence, colonial legacies and systemic inequalities, which can evoke powerful emotional responses and personal distress in students (Gobodo-Madikizela 2024; Nkosi 2022). Thus, a feminist ethic of care equips educators with a framework to navigate the complexities surrounding these challenges with compassion and ethical responsibility, prioritising student well-being alongside academic rigour.

An authenticity-centred pedagogical stance nestled in care ethics necessitates active listening to students, recognising their unique challenges and responding with respect and empathy. By fostering authentic connections and understanding, educators can adeptly navigate cultural differences and offer tailored support that addresses the distinctive needs of students, particularly women and children in Global South contexts, who often bear disproportionate societal burdens (Gouws 2017; Nkosi 2022; Titi et al. 2022). This holistic pedagogical approach transcends traditional instructional delivery, encompassing the emotional and social dimensions of student well-being, thereby acknowledging the intricate nexus between learning and personal development, promoting an inclusive, respectful and empowering learning environment that recognises and honours difference.

This literature review explores the theoretical underpinnings of the ‘pedagogy of authenticity’, integrating the key concepts of decoloniality, authenticity, multilingualism, an Afrocentric curriculum and feminist ethics of care. It synthesises existing research to establish a robust framework for fostering belonging and enhancing student engagement in undergraduate teaching within diverse contexts.

Grounded in decoloniality, the pedagogy of authenticity acts as a transformative force, enabling individuals previously subjected to colonial rule to integrate their complete identities and subjectiities into the academic sphere, thereby embracing their lived experiences as valid sources of knowledge and theorisation (Mignolo 2007; Lugones 1994). Decolonial and feminist epistemologies accepts lived experiences as a legitimate and valid source of knowledge, empowering scholars to directly use personal realities as the foundation for developing new theory. This pedagogical approach directly challenges the notion, often embedded within traditional academic frameworks, that African students and their knowledge systems are somehow marginal or inferior (Mignolo 2007; Lugones 1994). It actively subverts the idea that students are merely voiceless subjects to be explored through a colonial lens, instead of positioning them as active agents in the creation and dissemination of knowledge (Mignolo 2007). This aligns with the imperative to move away from ‘harmful negations’ and towards ‘salutogenic affirmations of our humanity’ (Kronenberg 2018:214).

Decoloniality, in this context, functions as a powerful mechanism for dismantling deeply entrenched Eurocentric frameworks that have historically dominated educational curricula and pedagogical practices (Mignolo 2007; Walsh 2018). The imperative for decoloniality within education arises from the urgent need to address and rectify the lingering effects of colonial legacies, which continue to shape educational systems, particularly in post-colonial contexts. For example, a decolonial approach might involve critically examining and revising curricula to include African perspectives, histories and literature, rather than solely relying on Western canons. It could also mean creating classroom environments that actively validate and encourage the use of indigenous languages and cultural practices.

Central to this decolonial framework is Afrocentricity, a perspective that directly challenges Eurocentric dominance by placing Africa’s geography, identity and political space at the centre of analysis and knowledge production. This approach allows for the recognition of multiple ontologies (ways of being) and realities within curricula, moving away from the idea that there is only one valid way of knowing or understanding the world (Asante 2017). This aligns closely with Asante’s concept of Revolutionary Pedagogy (2017), which emphasises the importance of respecting students’ cultural epistemes – their unique cultural knowledge systems and ways of knowing. For instance, in a history class, an Afrocentric approach involves not just a linear recounting of historical events, but also a critical examination of historical narratives from an African perspective, specifically highlighting the agency and contributions of African people and situating current realities within these historical contexts to foster a deeper understanding of the present (De Sousa Santos 2018; Mignolo 2007; wa Thiong’o 1986). This approach helps students understand that history is not merely a sequence of past events, but also a dynamic force that shapes contemporary experiences and identities. In a literature class, it might mean studying African oral traditions and storytelling alongside Western literary forms.

Integrating African histories and languages into the curriculum is not simply about retracing the past; it is about fundamentally reshaping the way knowledge is presented, generated and understood. This integration promotes cultural relevance and inclusivity, ensuring that all students, regardless of their background, feel valued and seen within the educational system. The link between language and culture is crucial in this context. Language is not merely a tool for communication, but also a primary medium for cultural expression, carrying within it the history, values and worldview of a people (Cakata 2023; Titi 2023; wa Thiong’o 1986). Therefore, promoting multilingualism and validating indigenous languages within the classroom is a critical step towards decolonising education.

In essence, these decolonial and Afrocentric foundations work together to challenge traditional power structures within education. They create the necessary space for diverse epistemes and ontologies to be recognised and valued within the academic environment. This approach enriches the learning experience for all students and helps to dismantle the historical inequalities that have often marginalised African and other non-Western-centric perspectives that were subverted by coloniality (Tamale 2020).

A pedagogy of authenticity is crucial in fostering belonging, and it significantly enhances student engagement by cultivating a profound sense of connection and motivation. This approach underscores the educator’s need to understand students’ cultures, incorporate home languages and acknowledge students’ struggles regarding their multiple identities, particularly within decolonial contexts (Titi 2023). Many students, especially those from townships and rural areas in South Africa, grapple with challenges related to belonging, acceptance and imposter syndrome; issues that extend to immigrants and those from lower socio-economic backgrounds across the continent (Ndimande 2004). Such struggles, particularly for Generation Z during their formative years in higher education, can lead to feelings of alienation and disconnection within predominantly Eurocentric curricula (Titi 2023; wa Thiong’o 1986).

To counter this, an authenticity-centred pedagogy prioritises allowing students to bring their authentic selves, encompassing their identities and subjectivities, into the classroom, fostering validation and empowerment (Freire 2005; Titi 2023). This approach draws from Freire’s critical pedagogy of the oppressed (2005, 2018), where teachers and students engage in a partnership for humanisation and liberation. This pedagogy promotes authenticity, belonging and community through multilingualism in the classroom. Although English is the official medium of instruction, the classroom has diverse linguistic representations. In this context, multilingualism refers to allowing students to express themselves in their home languages (Regmi & Acharya 2025).

By applying these principles and strategies, educators create an inclusive environment where students feel valued and respected, thereby enhancing their psychological safety and engagement in learning. This approach directly counters the alienation and disconnection that many students experience, particularly in decolonial contexts, and empowers them to engage more deeply with their education.

Central to the pedagogy of authenticity is the deliberate use of ‘translanguaging’. Translanguaging, as utilised here, stresses the practice of drawing upon the full linguistic resources that multilingual students bring to the classroom (Mbirimi-Hungwe & Matariro-Mutanha 2024; Li 2018). This approach promotes linguistic diversity and significantly enhances a sense of belonging for all participants, embracing cultural identity and reflecting a student-centred, strengths-based methodology (Regmi & Acharya 2025). For instance, research by Acharya (2021) highlights how teachers’ multilingual awareness and the strategic use of learners’ home languages in English classrooms can foster a more inclusive and effective learning environment, validating students’ linguistic repertoires rather than viewing them as deficiencies. Similarly, Li (2018) conceptualises translanguaging not merely as code-switching, but as a practical theory of language, where multilingual individuals integrate their various linguistic resources into a single, complex system for meaning-making, thereby enabling deeper comprehension and expression. This theoretical underpinning supports the pedagogical practice of allowing students to move fluidly between their languages to articulate complex ideas. The strong link between language and culture emphasises that language serves as a primary medium for cultural expression (Cakata 2023; Titi 2023; wa Thiong’o 1986). This approach directly counters the historical stigma often associated with indigenous African languages among their speakers, particularly among Zulu and isiXhosa speakers (Ndimande 2004), fostering necessary changes and encouraging collective ownership of educational spaces. In the classroom setting, this involves actively employing multilingualism to enhance engagement, interactivity and participation.

A core component of this pedagogy of authenticity that fosters inclusivity and belonging is the integration of a ‘feminist ethic of care’, which guides educators in navigating relational complexities and cultural misunderstandings within the classroom. This ethic prioritises student well-being, especially when addressing emotionally charged content such as issues of race, gender and patriarchal power systems. Critical feminist methodologies, particularly intersectionality, are vital for understanding and respecting the diverse cultural backgrounds of students (Crenshaw 1989). Intersectionality provides a crucial analytical framework for critiquing patriarchal systems of power, emphasising lived experiences, challenging dominant narratives and focusing on social justice and deep reflexivity. African feminist pedagogy, which emphasises racialised difference and gender justice, further informs this approach by examining the pervasive impact of colonialism on accessing services, including education, across Africa (Gouws 2017; Kessi & Boonzaier 2018; Lugones 2010; Manning 2007; Ninsiima 2024; Titi et al. 2022).

Employing ‘humanising pedagogies’ - such as what is implemented through the proposed pedagogy of authenticity - from a human rights perspective emphasises dignity and fosters mutual respect between educators and students, thereby disrupting traditional power dynamics (UNESCO 2011). This framework, while essential for recognising each person’s humanity, also acknowledges the significant emotional labour and vulnerability required from educators in navigating complex relational dynamics centred on race, cultural practices and gender among students and educators. It invites students to explore and reflect on their identities and subjectivities and societal contexts, aligning with decolonial feminist pedagogical principles (Lugones 1994; Titi 2023).

By integrating these theoretical pillars, this pedagogy of authenticity aims to challenge conventional educational norms, foster a profound sense of belonging and enhance student engagement. The theoretical grounding discussed herein informs the subsequent methodology and the interpretation of findings, demonstrating how this integrated approach can create more inclusive, equitable and effective learning environments particularly in undergraduate education.

The participants in this project included undergraduate students and tutors involved in the course. Their involvement was integral to the collaborative reflection process.

Collaborative reflection in this project was dialogic and multifaceted. Data collection included course convener and lecturer reflective notes from class check-ins, summaries of tutor meeting discussions and detailed notes from the café conversations:

Using feminist qualitative inquiry in education, content analysis and thematic analysis were employed to interpret participants’ reflections, enhancing our understanding of the course and the café conversations (Clemons 2019). Data were systematically coded by identifying recurring themes, patterns and key concepts related to student engagement, belonging and the impact of multilingual and Afrocentric approaches. For example, during thematic analysis of the café conversations, emergent themes such as ‘creating a vibe’ and ‘the mood of the lecturer’ (related to the impact of music) and the importance of ‘home language for comprehension’ (related to linguistic diversity) were identified and categorised.

Integrating a teaching assistant (TA) in an intercoder role enhanced the rigour and trustworthiness of the qualitative data analysis. The TA was instrumental in the initial phase of data management by collating the notes from various sources (class check-ins, tutor meeting discussions, café conversations), a crucial first step in preparing data for analysis (Miles, Huberman & Saldaña 2018). Beyond mere collation, the TA also participated in an intercoder role alongside the course convener and lecturer, independently reviewing a subset of the qualitative data, applying initial codes developed during the open coding phase and contributing to the identification and refinement of themes. The practice of intercoder agreement (also known as a peer review) is a widely recognised method for establishing the consistency and reliability of coding decisions in qualitative research (Creswell & Poth 2018). By having two researchers independently code the same data and then discuss any discrepancies, it helped to ensure the credibility of the findings, enhance code clarity and robustness, and improve the credibility and confirmability of findings by demonstrating that multiple researchers can arrive at similar interpretations of the data (Lincoln & Guba 1985). This collaborative approach in data coding aligns with the project’s overarching feminist qualitative enquiry, which emphasises shared understanding, collective sense-making and the acknowledgement of multiple perspectives (Long et al. 2020). The TA’s involvement was, therefore, not merely logistical, but also a methodological choice that bolstered the analytical depth and trustworthiness of the thematic findings.

This article presents a reflective account of a teaching project conducted within the New Academics Practitioners Programme (NAPP) at University of Cape Town (UCT), focusing on the development of pedagogy and the professional growth of the Teaching Team (convener/lecturer and tutors). In alignment with its theoretical and methodological framework, this work is explicitly defined as an account of course development, not research with human or animal subjects. Consequently, it falls outside the scope requiring ethics clearance related to participant involvement and involves no collection of data from students or individuals for research purposes. The methodology relies on critical self-reflection and collaborative professional reflection, with the analysis exclusively drawing from the author’s personal reflective notes, classroom observations, course operational records, and insights gained during tutor-lecturer sessions. Adhering to strong relational ethics (Gouws 2017; Kessi & Boonzaier 2018), and aligning with African feminist qualitative inquiry to avoid power imbalances and to minimise undue labour for students, the project utilized oral consent (McCormick 2012; Titi & Anderson 2025). This ensured a continuous, dialogic informed consent process, empowering participants. This approach to consent and the overall methodology was approved by UCT as part of NAPP in 2024 and accepted by the African Feminist Studies Department. Finally, reflexivity was a guiding principle, practiced through ongoing internal contemplation and structured dialogues to maintain a critical examination of the author’s positionality and its influence on the pedagogical process (Clemons 2019; Long et al. 2020).

The pedagogy of authenticity for inclusivity, belonging and care methodology was piloted as part of the NAPP in 2024, which provided a structured environment for developing innovative teaching practices at the university. Participating in the NAPP allowed me to reflect on my teaching within UCT’s context, and anonymous student evaluations enriched my understanding of their experiences. I further presented this pedagogy to another university as part of its transformation agenda, sharing insights along with contributions from students and tutors. At the time of writing this article, the department where the course is situated was also undergoing a curriculum review, providing further opportunities for critical reflection.

Framed as pedagogical research, this active learning process involved all stakeholders in navigating power dynamics and recognising the impact of cultural values on classroom interactions. As part of the methodology, collaborative reflections were a shared journey that empowered both students and tutors, encouraging critical discussions about the pedagogy and facilitating the sharing of learning experiences. Implementing this new pedagogical approach required vulnerability, as most tutors were unfamiliar with my methods. Only three of the fifteen tutors had prior experience with multilingual classrooms as they were enrolled in my postgraduate courses.

The question-driven and feedback-oriented process enabled metacognition, allowing tutors to articulate my reasoning during various interactions. This process included a curriculum review, where only colleagues were present to articulate my reasoning and provide feedback at a teaching faculty level. (Suphasri 2021; Topping et al. 2025). However, while introducing new pedagogical methods can be daunting, I found the collaborative reflections empowering. All the stakeholders involved clarified my thinking, making me more effective in fostering inclusive and equitable decision-making in how the course is managed and how classroom practices are executed. For clarity, in this article, I refer to the participants in the class as ‘students’, while the tutors who are also students at the UCT are ‘tutors’, and the article is entirely anonymised. Even though not all tutors came from the African Feminist Studies Department, they embraced a feminist ethic of care that prioritised student well-being.

The process of selecting tutors with diverse language skills was rigorous. Using students’ home languages made concepts more accessible and understandable for students. This approach facilitated better comprehension and fostered a sense of inclusivity and respect for students’ cultural backgrounds. Tutorials were grouped according to home languages, and tutors used their home languages to test situated learning in tutorials:

Similar to the classroom, as the course convener or lecturer does, tutors reported to:

Drawing on students’ cultures allows students to speak their home languages and invites their identities and subjectivities into the curriculum. Ultimately, having tutors with shared indigenous linguistic and cultural backgrounds can be used to test African students’ understanding.

The theoretical foundations of my pedagogy are rooted in reflective teaching, critical pedagogy, feminism and Afrocentric principles, all emphasising inclusivity and critical self-examination in education (Asante 2003; Freire 2000; hooks 1994). Reflective teaching encourages educators to evaluate their instructional strategies and philosophies, fostering a dynamic relationship between teaching and learning through meaningful discourse.

Creating an inclusive environment is central to what I call an authenticity-centred pedagogical framework, aligning with the perspectives of critical pedagogy that advocate for transparency in the curriculum. Paulo Freire (2000, 2005, 2018) underscores the importance of dialogue, allowing diverse viewpoints to enrich the learning experience. As a young black African woman from isiXhosa heritage, my identity influences my approach, particularly in a historically white institution. This intersection shapes my commitment to creating spaces where Black and African students can navigate their identities while critically engaging with the curriculum (hooks 1994). The initial seminar of the Understanding Gender (AFS1100S 2024) course is titled ‘Who are you in the world?’ and serves as a foundation for fostering self-awareness and understanding sociopolitical contexts. It immediately engages with the reality that students’ geopolitical location of origin is a significant indicator of their sociopolitical context, as this location encompasses factors like educational resources, political stability, and histories of power. These factors directly shape the educational and cultural capital students bring to the classroom. This understanding is the basis for the course’s multilingual and culturally responsive design, which actively responds to the systemic issues embedded within each student and the resources for learning and educational success they arrive with. Inclusivity is not just a goal, but a fundamental principle of my approach, ensuring every student feels valued.

Afrocentric pedagogy is vital, prioritising the lived experiences and cultural backgrounds of individuals of African descent to create a more equitable learning environment. Effective and ethical teaching requires a constant examination of who you are and why you teach the way they do because personal experiences and identity inevitably influence professional practice. Self awareness and critical reflexivity are thus core principles of an authentic pedagogies and requires openness. By sharing my background, I encourage students to express their experiences, validating their identities and fostering mutual respect. The cyclical nature of reflective teaching promotes continuous contemplation and action, affirming a commitment to effective pedagogy. This introspective process cultivates inclusivity and active participation. When students engage authentically with the curriculum, they become active co-creators of knowledge, which empowers them as integral to the learning process.

Integrating reflective teaching and an Afrocentric curriculum within a feminist approach creates a robust framework for a responsive educational environment. By intertwining authentic perspectives with critical reflection, we develop a learning process that champions diversity, empowering students to express their identities while deeply engaging with content. Education also transcends an academic exercise, becoming a transformative journey that values diverse narratives in the classroom – a practical reality we can all work towards for a more inclusive and equitable future.

Music serves as an effective pedagogical tool to promote multilingualism and enhance engagement, building community and fostering intercultural understanding (Skidmore 2006; Crooke et al. 2023). The incorporation of music sought to foster students’ ability to appreciate the international linguistic and cultural diversity of their peers while simultaneously promoting an understanding of gender constructions and forms of activism across diverse geographical contexts. This approach allows students to analyse the similarities and differences inherent in their contexts (Crooke et al. 2023; Titi & Anderson 2025). I initially selected songs to introduce students to music and dance in the classroom, prompting discussions with questions like, ‘What tunes are you enjoying?’ The guideline was that songs shared be in students’ home languages and free of vulgarity. This commitment reflected their investment in creating a positive learning environment. After projecting the songs on the screen, I facilitated discussions linking the themes to gender and feminism, helping students connect the curriculum to their own contexts and fostering engagement in their learning. The emphasis on the role of music in setting the tone for learning is a key factor in influencing classroom dynamics. The educator’s attitude to students’ cultures impacts the overall mood of the classroom. As such, tutors highlighted music as a significant aspect of the course, not just as a teaching aid but also to foster community, manage anxiety and create excitement for learning. They observed that music and the course convener and lecturer’s attitude significantly contribute to a positive atmosphere:

Students naturally danced to the music, and I sometimes invited them to dance. For instance, Gqom is a vibrant music genre that originated in South Africa, and the beats are similar to genres in other African countries. Serving as a powerful tool for social cohesion, music reinforces cultural identity and strengthens social connections, encouraging students to dance while transcending ethnic, religious, and linguistic barriers. The genre Gqom clearly demonstrates this, having gained international recognition and fostered connections among students globally (Crooke et al. 2023; Katushabe 2022). However, participation is not mandatory. The classroom has diverse needs, and I was reflective on practice to accommodate disabilities and neurodivergence. As such, I adopt various inclusive methodologies to facilitate positive, diverse dance experiences, such as rhythmic clapping and visualising dance, as well as gentle music, to ensure everyone has an opportunity to participate comfortably. As one of the tutors noted:

Observations from tutors align with research regarding music’s effects on brain development. Educational research within the African context considers music a useful pedagogical tool to teach on social issues (Katushabe 2022; Odunuga 2018). Research from different contexts has shown that music has implications for neuropsychology, particularly in its effects on emotional regulation and cognitive processes including memory, attention and spatial-temporal skills, which positively affect social development, psychological well-being and academic performance (Feng & Wang 2025; Katushabe 2022).

While using music to teach feels natural to me (course convener and lecturer), I learned from tutors that this tool requires a nuanced approach as tutor training was limited to multilingual facilitation. Tutors expressed difficulties incorporating music in tutorials; however, students often referenced songs listened to and discussed during lectures (Tutor 4). This indicates the success of music as a supporting tool for a multilingual pedagogy. The use of music helps connect the curriculum to students’ own contexts and encourages active participation, reinforcing cultural identity and strengthening social connections (Katushabe 2022).

The ‘pedagogy of authenticity’ integrates several key dimensions to create a transformative and humanising educational experience that makes learning accessible. These core aspects work synergistically to foster a sense of belonging, enhance academic engagement and cultivate global cultural competencies for undergraduate students in classrooms operating within decoloniality and transformation:

These interconnected aspects form a comprehensive framework that transforms the educational landscape into a space of validation, empowerment and genuine intellectual and personal growth resulting in students being more open to learn and internalise what they are learning.