What do teachers do that actually prevent their students from learning? In this brief
introduction to Anti-Pedagogy 101, we will look at a number of common classroom
practices and the evidence that shows how effective they are in preventing learning
from taking place. The presenter will draw on findings from the field of Learning
Science to illustrate the point that if we know what blocks learning, we are on our way
to understanding how to support and nurture our students as they study.

As coloniality in applied linguistics/TESOL continues to reinvent itself, scholars in different bi/multilingual contexts have also become committed to exploring various decolonial approaches within their research cultures, practices and habits (e.g., Barnawi & R’boul, 2024; Castañeda-Peña, Gamboa & Kramsch, 2024). Amidst these moral and ethical efforts, time and temporality, as topics of critical inquiry, receive less attention, albeit they play a fundamental role in shaping our ways of doing and decolonizing applied linguistics research (e.g., research processes, methods, designs, and implementation).
In this talk, drawing on sociology of time, which views that the constructs of time and temporality are defined differently across various cultures and societies (Adam, 1994), I argue that some research discourses in applied linguistics are created and reproduced according to colonial, capitalist and bourgeois regimes of knowledge and time. These regimes of knowledge
and time are rooted in progressive teleology and linear narratives, thereby racializing and devaluing diverse understandings of time and temporality as well as benefiting specific discourse communities and geopolitical positionings. Through what I term pluri-temporal method in doing and decolonizing in qualitative applied linguistics research, (i) I attempt to disrupt notions of time and temporality in conventional language learning and teaching research at epistemological, theoretical and methodological levels (i.e., western-scientific-temporal inquiry), and (ii) propose a culture of
time-critical and reflexive language education research. By way of illustration, I demonstrate how Halaqa may function as an alternative temporal method in doing and decolonizing qualitative applied linguistics research otherwise.