I have added to the piece below what I 'forgot' to write in my pedagogic 
posting yesterday,

"Second there is the act of a teacher legitimating a student's text that is
angry and writhing in hatred. Not just a black voice, but an angry and
hateful black voice. I remember a teacher story told by a friend and
colleagues, Dr Margarida Dolan about her mentoring of a black female
student. In 'helping' her student to frame her writing in a way that was
ostensibly more appropriate for the university, her student likened the
process to having her unique imprint, her unique dialect, her form of
English language demeaned. The student explained to Margarida that she
felt the hypocrisy of 'widening participation' in British universities
while having her 'participation' proscribed. Margarida explained how in
this encounter she had confronted her own vestigial colonialism, and
whiteness, simultaneously.

It is this realization, this quality of teacher and personal self-
reflection held 
in the face of challenging feedback that is the moment in which the (this) 
educator 
places the 'post' of postcolonial into their (her) teacher/student 
relationship. It is in 
Margarida's willingness to see the other, her student in her difference, 
that points, crucially, to a practice of the multiple that is necessary 
for 
'multiracial' and multicultural education in contemporary British 
universities. Margarida shows us how, in her explanation, we can move from 
being limited by the 'colonial vestige' towards what many American 
educators refers to as 
'Border Pedagogy' (Hayes, E., and Cuban, S., (2001) Border Pedagogy: A 
Critical Framework for Service-Learning, MJCSL Volume 4.)

Similarly, Bonnie Richards, shows this quality of the educator in engaging 
with the differences in her language, and the tensions attendant in being 
politically aware of the language 'preferred' by the Academy, while 
simultaneously being postcolonially aware of the students 'native tongue'. 

It is both Margarida and Bonnie's accounts that inspire a pluralism of 
border pedagogy and a crafting of postcolonial educational relationships 
in the Academy. Margarida's 'research story'(after Jean McNiff, 2005) is 
compelling evidence of what it takes for an educator/teacher to enact a 
postcolonial pedagogical 'turn' in (higher) education. Though I might 
suggest that Margarida's story adds to our archive of understanding in 
respect of the complex qualities of 'restorying' that David Boje (2005) 
refers to below,

"Our critical postmodern praxis is to free up the forces of resituation 
and reconstruction in ways that unleash ethical commitment and non-violent 
resistance to the war machine. We call for critical-reflexive critical-
postmodern analysis of the waves of storytelling that create the self-
organizing emergence missile launch. Storytelling is a tool in the hands 
of the forces of the political economy, the war industry, and the non-
critical academy." 
http://cbae.nmsu.edu/~dboje/pages/what_is_critical_postmodern.htm

There is something in the tender mutuality of recognition that Margarida 
expresses in these beautiful words, 

"that whilst we have very diverse life experiences, somehow they connect 
and merge enabling us both to
understand aspects of each other's practice and being in the world" (M. 
Dolan, e-mail, 15th July, 2005, 

that enabled me to make my original shortcut by not fully conveying my 
appreciation of Margarida's story for clarifying my pedagogic purpose in 
recounting her narrative in a public space. However, I have undone 
the 'shorthand' and given  a fuller 'picture' of my pedagogic meanings in 
sharing how Margarida's story makes postcolonial sense, for me.

And I have written with a glowing warmth in the wrinkling of my old griqua 
face. Accompanied by that startled look of shocked horror at re-reading my 
original posting in the light of Margarida's, and recognising that I had 
not communicated, fully, what I had meant to. Thus attenuating the 
pedagogic influence of my piece. The educational lingo for the person who 
makes this kind of cognitive awakening is ....plonker!. My original 
posting, and this postscript, are both offered in convivencia.

Yaqub