Mega-damming, pollution and depletion endanger rivers worldwide. Meanwhile, modernist imaginaries of ordering ‘unruly waters and humans’ have become cornerstones of hydraulic-bureaucratic and capitalist development. They separate hydro/social worlds, sideline river-commons cultures, and deepen socio-environmental injustices. But myriad new water justice movements (NWJMs) proliferate: rooted, disruptive, transdisciplinary, multi-scalar coalitions that deploy alternative river–society ontologies, bridge South–North divides, and translate river-enlivening practices from local to global and vice-versa. This paper's framework conceptualizes ‘riverhood’ to engage with NWJMs and river commoning initiatives. We suggest four interrelated ontologies, situating river socionatures as arenas of material, social and symbolic co-production: ‘river-as-ecosociety’, ‘river-as-territory’, ‘river-as-subject’, and ‘river-as-movement’.

The SDGs mark the clearest global acceptance yet that the previous approach to development was unsustainable. In VET, UNESCO has responded by developing a clear account of how a transformed VET must be part of a transformative approach to development. It argues that credible, comprehensive skills systems can be built that can support individuals, communities, and organisations to generate and maintain enhanced and just livelihood opportunities. However, the major current theoretical approaches to VET are not up to this challenge. In the context of Africa, we seek to address this problem through a presentation of literatures that contribute to the theorisation of this new vision. They agree that the world is not made up of atomised individuals guided by a “hidden hand”. Rather, reality is heavily structured within political economies that have emerged out of contestations and compromises in specific historical and geographical spaces. Thus, labour markets and education and training systems have arisen, characterised by inequalities and exclusions. These specific forms profoundly influence individuals’ and communities’ views about the value of different forms of learning and working. However, they do not fully define what individuals dream, think and do. Rather, a transformed and transformative VET for Africa is possible.