Journal articles on the topic 'Decolonisation of knowledge'
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1
Mackinlay, Elizabeth. "Moving and Dancing Towards Decolonisation in Education: An Example from an Indigenous Australian Performance Classroom." Australian Journal of Indigenous Education 34 (2005): 113–22. http://dx.doi.org/10.1017/s1326011100004038.
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AbstractIn this paper I explore the special type of thinking, moving and dancing place which is opened up for decolonisaton when students engage in an embodied pedagogical practice in Indigenous education. I examine what decolonisation means in this context by describing the ways in which the curriculum, the students and me, and more generally the discipline of ethnomusicology itself, undergo a process to question, critique, and move aside the pedagogical script of colonialism in order to allow Indigenous ways of understanding music and dance to be presented, privileged and empowered. Key questions are: What is the relationship between embodiment and disembodiment and decolonisation and colonisation? In what ways is embodiment more than, or other than, the presence of moving bodies? In what ways is performativity an aspect of power/knowledge/subject formations? How can it be theorised? What could the pedagogical scripts of decolonisation look like?
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Rashied, Naiefa. "Decolonisation in universities: The politics of knowledge, edited by Jonathan D. Jansen." Scholarship of Teaching and Learning in the South 5, no. 1 (April 28, 2021): 139. http://dx.doi.org/10.36615/sotls.v5i1.171.
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In this review of Decolonisation in Universities: The Politics of Knowledge, edited by Jonathan D. Jansen, book reviewer Naiefa Rashied explains how this book serves as an enriching resource for understanding decolonisation from a variety of disciplinary perspectives. This book is an important resource for academics and other stakeholders who are interested in decolonisation, particularly with respect to curriculum reform in higher education.
Keywords: Universities, Decolonisation, Curriculum Reform, Coloniality, Institutional Curriculum
How to cite this article: Rashied, N. 2021. Decolonisation in Universities: The politics of knowledge, edited by Jonathan D. Jansen. Scholarship of Teaching and Learning in the South. 5(1): 139-143. DOI: 10.36615/sotls.v5i1.171.
This work is licensed under the Creative Commons Attribution 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/
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Rashied, Naiefa Rashied. "Decolonisation in universities: The politics of knowledge, edited by Jonathan D. Jansen." Scholarship of Teaching and Learning in the South 5, no. 1 (April 28, 2021): 139–43. http://dx.doi.org/10.36615/sotls.v5i1.185.
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In this review of Decolonisation in Universities: The Politics of Knowledge, edited by Jonathan D. Jansen, book reviewer Naiefa Rashied explains how this book serves as an enriching resource for understanding decolonisation from a variety of disciplinary perspectives. This book is an important resource for academics and other stakeholders who are interested in decolonisation, particularly with respect to curriculum reform in higher education.
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Eckstein, Lars. "Some Reflections on Entangled Knowledge and Decolonisation." Zeitschrift für Religions- und Geistesgeschichte 65, no. 3 (2013): 283–88. http://dx.doi.org/10.1163/15700739-90000069.
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Cross, Michael, and Logan Govender. "Researching higher education in Africa as a process of meaning-making: Epistemological and theoretical considerations." Journal of Education, no. 83 (August 6, 2021): 1–21. http://dx.doi.org/10.17159/2520-9868/i83a01.
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In this article, we argue for a new way of thinking about knowledge construction in African higher education as a basis for developing new theoretical and epistemological insights, founded on inclusivity, epistemic freedom, and social justice. We recognise coloniality as a fundamental problem that needs us to scrutinise our knowledge of decolonisation (about decolonisation itself) and our knowledge for decolonisation (to make change possible). Following Bourdieu (1972), such thinking also requires degrees of vigilance that entail fundamental epistemological breaks, or put differently, it requires epistemological decolonisation as a point of departure. Thus, the future of tertiary education in Africa must be located within a new horizon of possibilities, informed by a nuanced political epistemology and ontology embedded in the complex African experience and visibility of the colonised and oppressed. In short, there can be no social justice without epistemic justice.
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Baron, Philip. "Changing perspectives in the face of the decolonisation of knowledge at South African public universities." Kybernetes 46, no. 9 (October 2, 2017): 1564–77. http://dx.doi.org/10.1108/k-11-2016-0334.
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Purpose The legacy of colonisation and apartheid in South Africa has resulted in a radical challenge to the public universities. The successful #FeesMustFall campaign that took place in 2015 accentuated several aspects of post-apartheid transformation that have not been adequately attended to. The public universities are now faced with meeting the needs of students and interested parties who would like to see transformation at various levels, in particular, the decolonisation of knowledge. This paper aims to present an approach to address the decolonisation of knowledge. Design/methodology/approach Shifting universities’ approach to teaching and learning is a challenging endeavour, especially as it entails an embrace of previously ignored worldviews. Taking a metaphoric approach, an analysis of this problem is presented in systemic terms from a family therapy approach adhering to second-order cybernetics. A solution to bridging the disconnect between the participants in the decolonisation of knowledge in a South African context is presented. Findings Early successes were attained on the back of a therapeutic approach to meeting the needs of students who took part in curriculum and policy changes. The findings suggest that for a transformation to take place, all the participants in the university should acknowledge that the problem (which may have different forms) is a shared one and that decolonisation requires the participants to learn about other participants in the system. Reflecting on historical narratives and its present status quo from the epistemology of the directly affected parties is suggested as an indispensable step that should occur prior to the implementation of any solutions. Without the reflection process, the other members of the system may not understand the context and reasoning for the decolonisation, resulting in friction and fear, in turn mitigating the decolonisation process. Research limitations/implications Methods of empathetically engaging people who have been discriminated against is important in the goal of restoring equality and social justice. Family therapy is presented as a vehicle for communal dialogue in a therapeutic empathetic context. This approach has value in many settings other than in the education arena. Social implications Legacies of apartheid are still in effect in the South African public university system. Decolonising knowledge is one topic that may address social justice which helps to diffuse social tension and subsequent protest action. Originality/value Family therapy as an approach to decolonisation of knowledge and as an approach to appeasing social tension in the educational context is unique.
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Macleod, Catriona Ida, Sunil Bhatia, and Wen Liu. "Feminisms and decolonising psychology: Possibilities and challenges." Feminism & Psychology 30, no. 3 (August 2020): 287–305. http://dx.doi.org/10.1177/0959353520932810.
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In this special issue, we bring together papers that speak to feminisms in relation to decolonisation in the discipline of psychology. The six articles and two book reviews address a range of issues: race, citizenship, emancipatory politics, practising decolonial refusal, normalising slippery subjectivity, Islamic anti-patriarchal liberation psychology, and decolonisation of the hijab. In this editorial we outline the papers’ contributions to discussions on understanding decolonisation, how feminisms and decolonisation speak to each other, and the implications of the papers for feminist decolonising psychology. Together the papers highlight the importance of undermining the gendered coloniality of power, knowledge and being. The interweaving of feminisms and decolonising efforts can be achieved through: each mutually informing and shaping the other, conducting intersectional analyses, and drawing on transnational feminisms. Guiding principles for feminist decolonising psychology include: undermining the patriarchal colonialist legacy of mainstream psychological science; connecting gendered coloniality with other systems of power such as globalisation; investigating topics that surface the intertwining of colonialist and gendered power relations; using research methods that dovetail with feminist decolonising psychology; and focussing praxis on issues that enable decolonisation. Given the complexities of the coloniality and patriarchy of power-knowledge-being, feminist decolonising psychology may fail. The issues raised in this special issue point to why it mustn’t.
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Seedat, Mohamed, and Shahnaaz Suffla. "Community psychology and its (dis)contents, archival legacies and decolonisation." South African Journal of Psychology 47, no. 4 (December 2017): 421–31. http://dx.doi.org/10.1177/0081246317741423.
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This article serves as the introduction to the Special Issue on Liberatory and Critical Voices in Decolonising Community Psychologies. The Special Issue was inspired by the Sixth International Conference on Community Psychology, held in South Africa in May 2016, and resonates with the call for the conscious decolonisation of knowledge creation. We argue that the decolonial turn in psychology has re-centred critical projects within the discipline, particularly in the Global South, and offered possibilities for their (re)articulation, expansion, and insertion into dominant and mimetic knowledge production. In the case of Africa, we suggest that the work of decolonising community psychologies will benefit from engagement with the continent’s multiple knowledge archives. Recognising community psychologies’ (dis)contents and the possibilities for its reconstruction, and appealing to a liberatory knowledge archive, the Issue includes a distinctive collection of articles that are diverse in conceptualisation, content, and style, yet evenly and singularly focused on the construction of insurgent knowledges and praxes. As representations of both production and resistance, the contributions in this issue provide the intellectual and political platforms for social, gender, and epistemic justice. We conclude that there are unexplored and exciting prospects for scholarly work on the psychologies embedded in the overlooked knowledge archives of the Global South. Such work would push the disciplinary boundaries of community psychologies; help produce historicised and situated conceptions of community, knowledge, and liberation; and offer distinctive contributions to the global bodies of knowledge concerned with the well-being of all of humanity.
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Paul, Vinil Baby. "Dalit Conversion Memories in Colonial Kerala and Decolonisation of knowledge." South Asia Research 41, no. 2 (April 1, 2021): 187–202. http://dx.doi.org/10.1177/02627280211000166.
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This article seeks to decolonise knowledge of the conventional history of Dalits’ Christian conversion and its implications in colonial Kerala. As the missionary archive is the only source of Dalit Christian history writing in Kerala, in this historiography social historians have been unable to include the memories of Protestant missionary work at the local level by the local people themselves. Their experiences and rich accounts are marked by dramatic actions to gain socio-economic freedom and to establish a safe environment with the scope for future development. This article identifies how Dalit Christians themselves, in a specific locality, remember their conversion history, suggesting thereby the scope for a valuable addition to the archive.
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Rodríguez, Denisse. "Transdisciplinarity and epistemic communities: Knowledge decolonisation through university extension programmes." Geographical Research 60, no. 1 (December 6, 2021): 113–25. http://dx.doi.org/10.1111/1745-5871.12524.
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Oelofsen, Rianna. "DECOLONISATION OF THE AFRICAN MIND AND INTELLECTUAL LANDSCAPE." Phronimon 16, no. 2 (January 29, 2018): 130–46. http://dx.doi.org/10.25159/2413-3086/3822.
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This paper deals with the question of what the goal of African philosophy ought to be. It will argue that African philosophy ought to be instrumental in the project of decolonising the African mind. In order to argue for this conclusion, there will be an investigation with regards to what it might mean to decolonise one’s mind, and, more precisely, what the relationship is between the decolonisation of the mind and the decolonisation of the intellectual landscape. The intellectual landscape refers to universities and other institutions of knowledge production. The claim is that the decolonisation of the intellectual landscape will result in the decolonisation of the mind. It will be argued that African philosophy has the ability to develop concepts with their roots in Africa, and that this is African philosophy’s main project if taken from a perspective of understanding of African philosophy as “philosophy-in-placeâ€. The development of concepts rooted in Africa has the prospect of working towards the decolonisation of the African intellectual landscape and so eventually the African mind. As a philosophy which aims for health, African philosophy therefore has a responsibility to focus on such a development of concepts rooted in Africa.
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Mohammed, Ilyas. "Decolonising Terrorism Journals." Societies 11, no. 1 (January 20, 2021): 6. http://dx.doi.org/10.3390/soc11010006.
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Decolonisation of knowledge over the past few years has gained much traction among scholars and students in many countries. This situation has led to calls for the decolonisation of knowledge, academia, the university, and university curricula. That said, the knowledge production side of the terrorism industry, which sits inside academia, so far has escaped calls to decolonise. This situation is somewhat surprising because the terrorism industry has had a tremendous impact on many countries, especially Muslim majority ones. The 9/11 terrorist attacks have resulted in a tremendous amount of knowledge being produced and published on terrorism and counterterrorism. However, little is known about “who is publishing on terrorism and where they are based”. To this end, this paper adopts a decolonial approach and addresses the questions of “who is publishing on terrorism and where they are based” by analysing seven terrorism journals. It argues that most of the publications and knowledge on terrorism in the seven terrorism journals are produced by scholars with Western heritage and are based at Western institutions, which is connected to the coloniality of knowledge.
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Ndlovu-Gatsheni, Sabelo J. "Internationalisation of higher education for pluriversity: a decolonial reflection." Journal of the British Academy 9s1 (2021): 77–98. http://dx.doi.org/10.5871/jba/009s1.077.
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At the centre of the debates on internationalisation one can notice tensions between the agenda of completing the incomplete project of modernity, which dovetails into the current hegemonic neoliberal capitalist globalisation with its �global turn� towards the creation of �global� universities; and the resurgent and insurgent agenda of completing the incomplete project of decolonisation predicated on deracialisation, de-hierarchisation, decorporatisation, and depatriachisation of knowledge and education. This article contributes to the decolonisation of internationalisation of higher education at four main levels. In the first place, it underscores the primacy of knowledge in creating a reality known as �the international� with Europe and North America at the centre. In the second, it makes a strong case for taking seriously the idea of the locus of enunciation of knowledge as a basis of critique of the hegemonic neoliberal globalisation�s notion of a global economy of knowledge that is decontextualised and ignores the resilient uneven division of intellectual and academic labour. In the third, it calls for intercultural translation, mosaic/convivial epistemology, and ecologies of knowledges as key to any successful decolonised internationalisation of higher education. In the fourth, it argues for the reconstruction of university into pluriversity informed by the practices of globalectics and the coexistence of particularities. These four interventions constitute essential enablers in the cultivation of transnational knowledge that is of service to a world characterised by planetary human entanglements.
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Ajani, Oluwatoyin A., and Bongani T. Gamede. "Decolonising Teacher Education Curriculum in South African Higher Education." International Journal of Higher Education 10, no. 5 (May 6, 2021): 121. http://dx.doi.org/10.5430/ijhe.v10n5p121.
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Calls for the decolonisation of higher education in South Africa gained prominence after the #Rhodesmustfall, #Feesmustfall and series of 2015-2016 students’ protests in South African higher institutions. Visible in the demands of the students during these protests was the need for the decolonisation of higher education curriculum to ensure reflection of diverse realities in South Africa. This led to various conferences in different parts of the Republic. However, while some scholars are clamouring for the need for decolonisation, others consider the desire for decoloniality and glocalization. Thus, the subject of decolonisation remains a debate in South African society. Meanwhile, decolonisation is still very much crucial. Seemingly, in the words of Steve Biko, decolonization should begin from the mind. Hence, this discursive study explores how pre-service teachers’ minds can be decolonised for realities in transforming South African higher education. The study adopts Critical Race Theory as a lens for this phenomenon. South African higher education curriculum has predominantly been Eurocentric and epistemic, reflecting Western dominance in post-apartheid South Africa. The study argues why and how South African higher education institutions can place teacher education at the centre of learning experiences, for students to adapt and maximize the realities in their contexts, and for responsive lived experiences. Thus, adding voices to a curriculum that promotes total rethink, reflections and reconstruction of students' minds in integrating the existing Eurocentrism and epistemic knowledge with African philosophy in higher education institutions.
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Long, Wahbie. "Decolonisation in Universities: the politics of knowledge ed. by Jonathan Jansen." Transformation: Critical Perspectives on Southern Africa 106, no. 1 (2021): 119–24. http://dx.doi.org/10.1353/trn.2021.0023.
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Clapham, Christopher. "Decolonising African Studies?" Journal of Modern African Studies 58, no. 1 (February 20, 2020): 137–53. http://dx.doi.org/10.1017/s0022278x19000612.
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AbstractInsistent calls to ‘decolonise’ African studies beg the question of what this quest actually involves. If it refers to an attempt to understand the continent's diverse and complex societies that builds on their indigenous structures and values, this was a task initiated during the decolonisation era of the 1950s and early 1960s. Led by historians and drawing heavily on insights from anthropology, it led to a revolution in the understanding of Africa, which nonetheless failed to maintain its impetus as a result of the political authoritarianism and economic decay of the post-independence period, which had a particularly damaging impact on Africa's universities. Of late, however, the phrase has come to refer to developments notably in North America and Europe, which in subordinating the study of Africa to agendas in the global North may appropriately be described not as decolonisation but as recolonisation. A genuine decolonisation of knowledge production for Africa must rest on a return to its roots within the continent itself.
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Sogbesan, Oluwatoyin Zainab. "Museums in the era of decolonisation: the Nigerian perspective." Museologica Brunensia, no. 1 (2022): 10–22. http://dx.doi.org/10.5817/mub2022-1-2.
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Museums are spaces designed to preserve and disseminate knowledge about peoples and cultures. It is a place that keeps items that serve as evidence of history and identity frozen in time for knowledge purposes. Museums were a direct result of elites exhibiting their collections and cabinets of curiosity to the amazement of visitors in their homes. Over time, private collections became museum institutions of knowledge and repositories that have become pride of nation-states. As learning spaces, museums enhance education and enjoyment of visitors, through varied cultures displayed from their collections. However, museums are not to be perceived as entirely western supporting colonial ideology but they should substantiate national history from varied cultural perspectives that fosters identity formation and communal history. The paper focuses on how the persistent call for decolonisation within museums has been perceived and adopted in Nigeria. Using mixed methodology, that included archival and historic research, data collection was through surveys, personal observation, interviews to ascertain museum types within Nigeria. The paper describes museum concept as a cultural construct that aligns to African ideology. Finally, the paper concludes that the low visitors number to museums in Nigeria is due to a disconnect between institution and the citizenry due to its colonial foundation. Consequently, emphasising the urgent need for decolonisation that adopt local model and further influences the design of new museums in Nigerian.
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Aby, Athulya. "Decolonisation of Architectural History Education in India." Scholarship of Teaching and Learning in the South 6, no. 3 (December 8, 2022): 6–25. http://dx.doi.org/10.36615/sotls.v6i3.268.
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Architectural education in India is largely envisioned as a technical-vocational course, leading to humanities-related courses like history, to remain alienated from students as well as practitioners. History of Architecture is a core subject in Bachelor of Architecture as per regulatory guidelines, but the program level outcomes are often limited to stylistic study of standard sets of examples of monumental structures from the past. This trend can be traced back to the colonial episteme started during the British programme of instruction and is ingrained in the educational system. This study enquires into the current state of history education at the undergraduate level in architectural schools in India and examines the continuing impact of colonisation on our production of knowledge. This is done by analysing the content of the architectural history curricula of colleges in India and discussions with academic practitioners who have been teaching the subject in those institutions. Unpacking the curricula and their influences on teaching, brought out the perpetuation of colonial biases embedded in architectural history education. The study argues that a well-designed history curriculum has the potential to contextualise design education and create critically aware architects, and thus take a step towards decolonising the practice itself.
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Matsiliza, Noluthando S. "Decolonisation in the field of public administration: The responsiveness of the scholarship of teaching and learning." Teaching Public Administration 38, no. 3 (April 22, 2020): 295–312. http://dx.doi.org/10.1177/0144739420901743.
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This article sets out to explore and analyse the repositioning of the scholarship of teaching and learning in the study of governance. The proponent of this study argues that the scholarship of teaching and learning in public administration and management must respond to decolonisation within the context of its disciplinary culture and practices. Decolonisation in South Africa followed in the wake of student demands for free and equal education and the call for the rejection of the hegemony of Western, European and apartheid knowledge production. As part of responsiveness, this article argues that the scholarship of teaching and learning in the field of public administration and management must be repositioned by recognising the existence of new narratives in the pedagogy of governance that upholds African agency, culture, societal values and practices without compromising quality. Findings from this study suggest that the scholarship of teaching and learning must be framed by local knowledge and must create a drive for a restoration of epistemic agenda in African universities that teach governance studies.
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Ikuenobe, Polycarp. "Mental Emancipation in Nnamdi Azikiwe’s Political Philosophy and the Decolonisation of African Knowledge." Theoria 65, no. 155 (June 1, 2018): 50–71. http://dx.doi.org/10.3167/th.2018.6515503.
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This article examines Nnamdi Azikiwe’s idea of mental emancipation as the intellectual foundation for his political philosophy. Mental emancipation involves re-educating Africans to adopt scientific, critical, analytic, and logical modes of thinking. Azikiwe argues that development must involve changing Africans’ intellectual attitudes and educational system. He argues that Western education, through perpetuating negative stereotypes and engendering ‘colonial mentality’, has neither fostered critical and scientific thinking, nor enabled Africans to apply their knowledge for development. Mental emancipation would enable Africans to develop self-confidence, and the critical examination of superstitious beliefs that have hindered Africa’s development. I show that Azikiwe’s ideas have been recaptured by African philosophers like Bodunrin and Wiredu, regarding their critique of aspects of African tradition and prescription for how African philosophy can contribute to development.
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Mathebane, Mbazima Simeon, and Johanna Sekudu. "A contrapuntal epistemology for social work: An Afrocentric perspective." International Social Work 61, no. 6 (May 17, 2017): 1154–68. http://dx.doi.org/10.1177/0020872817702704.
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The experiences of diverse people present challenges and opportunities for knowledge production. The knowledge base undergirding social work has been found to be dominated by Anglo-American cultural values assumed to be universally applicable. The relevant texts on social work knowledge were examined. The analysis revealed that culture is the cornerstone of any society’s response to social problems, that the hegemony of Eurocentric paradigms remain intact, that there is complicity with the coloniality of power in knowledge production resulting in epistemic injustice, and that decolonisation and indigenisation are critical imperatives towards the achievement of global cognitive justice. A contrapuntal epistemology of social work is recommended.
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Mackinlay, Elizabeth. "PEARL: A Reflective Story About Decolonising Pedagogy in Indigenous Australian Studies." Australian Journal of Indigenous Education 41, no. 1 (August 2012): 67–74. http://dx.doi.org/10.1017/jie.2012.10.
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In this article, I take a creative and autoethnographic approach to reflect upon processes of decolonisation in Indigenous Australian studies classrooms. Positioning myself as a non-Indigenous educator, I take the reader on a journey through my search for pedagogy which makes space for the colonial, difficult and messy politics of race, whiteness and knowledge to be actively challenged, deconstructed and reimagined in this context as PEARL.
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Knobblock, Ina, and Elisabeth Stubberud. "Bortom gränserna. Ett brevsamtal om språk, tillhörighet och dekolonisering." Tidskrift för genusvetenskap 42, no. 4 (June 28, 2022): 6–29. http://dx.doi.org/10.55870/tgv.v42i4.6049.
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This article is a co-authored conversation in letters about lived experiences of Sámi and Kven/Tornedalian belonging, decolonisation, and feminism. The text contributes to a growing research field that combines Indigenous studies and gender research in the Nordic countries. In this article we focus on embodied and affective minority-experiences within colonial and decolonial processes, and also explore forms of knowledge production based on Indigenous relational epistemes. We do this by using a creative and open-ended writing style, learning with one another through dialogue and interchange, and exploring our connections to land and communities to heal and re-create relations. In the letters, we move across interconnected analytical themes. We discuss language, including affectivity and vulnerability in language revitalisation. We also write about place and belonging and the in-between spaces of academia and our social and geographical spaces of origin. Finally, we discuss reproduction as a part of decolonisation.
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Scott, Callum, and Yolandi Coetser. "Decolonisation and Rehumanising through Reclaiming the Humanities in ODEL." African Journal of Inter/Multidisciplinary Studies 3, no. 1 (2021): 178–96. http://dx.doi.org/10.51415/ajims.v3i1.928.
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Due to an oft held presupposition by academic administrators that the humanities lack utility, it is common for humanities scholars to be fearful of the demise of our disciplines in institutions of higher learning. In a number of western institutions, humanities departments have been closed based upon this logic. Locating the discussion within the South African academy and based particularly upon the pedagogical experience of the University of South Africa, the authors note an emerging juxtaposition to the western utilitarian approach toward humanities. The decolonial turn is gaining traction in neo colonies and offers an approach away from western positivist-inspired reductivism. Therefore, from within the decolonial milieu, a recovery of the importance of researching and teaching themes of the human can arise when the conception of the person is integrally restored. We argue that when dominant knowledge systems are dislodged, space is created for epistemic plurality by which epistemic re-centring occurs. Doing philosophy in the decolonial environment affords the privilege of reclaiming humanity in the face of its neo colonial mutilation. This is even more so, when philosophy is taught through the dispersed mode of open, distance, and e-learning (ODeL), an andragogy that encourages recentring and decolonisation in both the theory and praxis of teaching and learning.
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Mcnicholas, Patty, and Maria Humphries. "Decolonisation through Critical Career Research and Action: Maori Women and Accountancy." Australian Journal of Career Development 14, no. 1 (April 2005): 30–40. http://dx.doi.org/10.1177/103841620501400106.
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The call for a just social order in Aotearoa (New Zealand) includes the transformation of mono-cultural institutions such as the accountancy profession. Maori women accountants in this research expressed concern about maintaining their identity as Maori while participating in the corporate culture of the firms in which they are employed. These women helped form a Maori accountants' network and special interest groups to support and encourage Maori in the profession. They are working within the organisation and the discipline of accounting to create new knowledge and practice, through which their professional careers as accountants may be enhanced without the diminishing of those values that give life to te ao Maori (a Maori perspective).
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Simmonds, Shan, and Oluwatoyin Ayodele Ajani. "Restorative learning for fostering a decolonised curriculum attuned to sustainable teacher education." Journal of Education, no. 88 (October 27, 2022): 1–17. http://dx.doi.org/10.17159/2520-9868/i88a09.
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Social sustainability is paramount for peaceful and inclusive societies. It embraces all cultures and civilizations while promoting that these contribute to, and are crucial enablers of, sustainable development. One aspect hereof is knowledge-what is taught and who decides. South African students remain frustrated with the Eurocentric and Western dominated university curriculum. This was made evident in the iconic 2015 student protest movement that, along with current and preceding protests laid bare the stark inequalities that persist in higher education and students outcries for socially relevant education that acknowledges the global South. In this article, we draw on data that emanated from qualitative interviews conducted with ten North-West University postgraduate teacher education students to unlock their concerns and aspirations for a decolonised curriculum in higher education. Students expressed their concerns with the political nature of the systems of power in higher education that are exclusionary, the need for the curriculum to be contextualized, and the tendency for decolonisation to be perceived as a threat. Students voiced their aspirations for a decolonised curriculum by specifying the importance of decolonisation as a process through teaching approaches like storytelling. We propose restorative learning as one avenue in response to students' outcries for the need to be critical of abyssal thinking and to challenge the root of hegemonic knowledge systems in such a way that decolonising the curriculum can be attuned to sustainability aspirations related to justice and social equity.
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Simpson, Ashley, Ning Chen, and Fred Dervin. "Finnish Professors’ Experiences of Decolonisation and Internationalisation in South African Universities." Education and Society 37, no. 2 (November 1, 2019): 5–24. http://dx.doi.org/10.7459/es/37.2.02.
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This paper examines the experiences of Finnish professors of education, who hold visiting positions in South African universities. As an international education utopia, Finland has developed strong Edu-business and education export around the world ‐ these visiting positions in South Africa being a direct outcome of these strategies. Using a critical form of discourse analysis, the authors scrutinize three visiting professors’ utterances about their experiences of South African higher education. During their interviews the political and economic dispositifs of internationalisation, of which their positions are symbolic, function through evoking idealised and exceptionalist representations about Finland. The participants also hint at the need for tolerance and respect towards the South African other, which reveal themselves through the reproduction of colonial discourses and images. The paper thus calls for further investigation into such forms of neo-colonialism in an African country that calls for rethinking Africanisation, decolonising of knowledge and internationalisation of higher education. It also problematises the under-researched and ambiguous position of Western scholars in these complex processes.
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Chasi, Samia. "South Africa’s Policy Framework for Higher Education Internationalisation." Thinker 89, no. 4 (November 6, 2021): 30–37. http://dx.doi.org/10.36615/thethinker.v89i4.687.
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This article critically discusses the Policy Framework for Internationalisation of Higher Education in South Africa, as adopted by the South African government in late 2020. Using a decolonial lens, it adds a critical voice to public discourse on the country’s first national policy for higher education internationalisation. The article argues that the Policy Framework needs to engage more vigorously with decolonisation as one of the most pertinent issues affecting higher education in South Africa today. It offers perspectives on what shifting the geography and biography of knowledge means in the context of the Policy Framework, thus opening up the possibility of moving South Africa from being primarily a receiver to a creator of internationalisation knowledge and practice.
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ISMAIL SOOLIMAN, QURAYSHA BIBI. "Know to Change: Intellectualism, gatekeeping and knowledge production." Journal of Decolonising Disciplines 1, no. 2 (February 20, 2021): 71–86. http://dx.doi.org/10.35293/jdd.v1i2.31.
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In order to know how to change one must be able to acknowledge what one does not know. The curriculum cannot be decolonised if those who manage its very problematic existence do not know, understand, or exhibit an inclination towards what needs to be transformed and what needs to be decolonised. This is because no effort is then made to acquire the necessary skills, approaches or knowledge. Central to knowledge production of relevance is the development of a critical consciousness and a recognition that education is politics, where the decolonisation process is imagined, whilst being cognisant of the purpose of and approach to knowledge. Ideologies, pedagogy and societal visions are then shaped because change and adaptation are necessary for survival and relevance. This paper examines these issues by referencing personal experiences during the #FMF protests at the University of Pretoria (UP) and the flowering of intellectualism which has been aborted in many instances by a corporate university that seeks subservience and sycophancy through processes such as gatekeeping. Often, the intellectual response has been silence, claiming ‘we are transforming,’ but this is questionable. A robust intellectual project should be in defence of human dignity where the politics of disposability is not entertained.
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Roen, Katrina, and Eli Oliver. "Decolonising and demedicalising intersex research." Feminism & Psychology 32, no. 2 (January 25, 2022): 281–90. http://dx.doi.org/10.1177/09593535211068403.
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In this commentary, we examine the role of non-Indigenous psychology researchers in settler states such as Aotearoa / New Zealand. A key focus is on demedicalising and decolonising intersex. We describe approaches to knowledge production that are based on the decolonising thinking of Indigenous and non-Indigenous researchers, and that open up opportunities for resistance and transformation. We then examine how decolonisation can be brought into dialogue with demedicalisation. Finally, we consider opportunities for an Indigenous understanding of health to contribute to the demedicalising aspirations of intersex advocates and researchers.
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Murray, Christopher. "Imperial dialectics and epistemic mapping: From decolonisation to anti-Eurocentric IR." European Journal of International Relations 26, no. 2 (September 12, 2019): 419–42. http://dx.doi.org/10.1177/1354066119873030.
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What would it mean to construct a post-imperial discipline rather than a ‘post-Western’ one? ‘Post-imperial’ means addressing the ways in which colonial empires divided the world into separate realms of human capability and thought. The binary categories of Western and Eastern, or Western and non-Western, represent one such way of dividing the world according to an imperial imaginary. Rather than merely excluding, these divisions created justifications for local universalisms and power structures. Yet, many anti-Eurocentric scholars now make use of these categories in order to argue for fixed epistemic differences between Western and non-Western populations. Accordingly, I critique the imperial division of the world by drawing on the intellectual trajectories of two thinkers who struggled against empire in the 20th century: WEB Du Bois and Frantz Fanon. Du Bois and Fanon were both aware of how ethnic and cultural foundations for politics could reproduce imperial order, and, therefore, offer potential alternatives to Western/non-Western ontologies. This includes recognising that representations of difference are processual, determined by strategic necessity, and subject to incentives to represent difference within hierarchical institutions. This article builds on recent studies in International Relations and other disciplines to think through the legacies of empire in knowledge production, and to push towards more historical and relational approaches to world political and social inquiry.
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Houston, Jennifer. "Indigenous Autoethnography: Formulating Our Knowledge, Our Way." Australian Journal of Indigenous Education 36, S1 (2007): 45–50. http://dx.doi.org/10.1017/s1326011100004695.
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AbstractThis paper seeks to engage the cultural interface where Indigenous knowledge meets western academia, by questioning the validity of traditional research methods. Firstly, it is a response to the challenges facing Indigenous people confronted with the ethical and methodological issues arising from academic research. Secondly, it is a journey into academia, where the researcher is all too often forced to remove the “self” from the “subject”; a difficult task for an Aboriginal person involved in research concerning Aboriginal people. Distancing oneself from research is even more difficult if the research is based closer to home, in one's own community.Therefore, a significant need exists for Indigenous people to conduct and present research in a manner respectful of Indigenous ways of understanding and reflective of the ways in which Indigenous peoples wish to be framed and understood. This need has fuelled the search for Indigenous methodologies, which challenge the imperial basis of Western knowledge and the images of the Indigenous “Other”. The search for appropriate methodologies is part of the process Linda Smith (1999) calls “decolonisation” .The Indigenous researcher - burdened with the challenge to perform academically rigorous research and the desire to practice this research respectfully - is often overwhelmed with internal conflict. Indigenous autoethnography represents one methodological option to such researchers. Indigenous autoethnography seeks to establish itself as a legitimate and respectful means of acquiring and formulating knowledge, by combining the tradition of storytelling, with the practice of academic research.
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Jammulamadaka, Nimruji, Alex Faria, Gavin Jack, and Shaun Ruggunan. "Decolonising management and organisational knowledge (MOK): Praxistical theorising for potential worlds." Organization 28, no. 5 (September 2021): 717–40. http://dx.doi.org/10.1177/13505084211020463.
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This special issue (SI) editorial contributes to ongoing efforts worldwide to decolonise management and organisational knowledge (MOK). A robust pluriversal discussion on the how and why of decolonisation is vital. Yet to date, most business and management schools are on the periphery of debates about decolonising higher education, even as Business Schools in diverse locations function as contested sites of neocolonialism and expansion of Western neoliberal perspectives. This editorial and special issue is the outcome of a unique set of relationships and processes that saw Organization host its first paper development workshop in Africa in 2019. This editorial speaks to a radical ontological plurality that up-ends the classical division between theory and praxis. It advocates praxistical theorising that moves beyond this binary and embraces decolonising knowledge by moving into the realm of affect and embodied, other-oriented reflexive, communicative praxis. It underscores the simultaneous, contested and unfinished decolonising-recolonising doubleness of praxis and the potential of borderlands locations to work with these dynamics. This special issue brings together a set of papers which advance different decolonising projects and grapple with the nuances of what it means to ‘do’ decolonising in a diversity of empirical and epistemic settings.
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Mendizábal, Tomas Enrique, and Dimitrios Theodossopoulos. "Los Emberá, turismo y arqueología indígena: “redescubriendo” el pasado en el este de Panamá." Memorias, no. 18 (May 3, 2022): 88–114. http://dx.doi.org/10.14482/memor.18.475.8.
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In this article we discuss the interest of the Emberá (an Amerindian indigenous group) in collecting knowledge about material remains of the past—such as colonial and pre-colonial ceramic fragments – that are easily found in Eastern Panama. We situate this interest of the Emberá (and their desire to learn more about the past) within the context of indigenous tourism, which has inspired the articulation of new narratives about Emberá history and identity. In addition, the accidental discovery by the Emberá of ceramic fragments from past periods has instigated and facilitated archaeological investigation, a process that resulted in a reciprocal exchange of knowledge between the Emberá and the academic investigators. Such a reciprocal relationship, we argue, can contribute towards the decolonisation of archaeology, create synergies between anthropology and archaeology, and enhance indigenous representation in tourism.
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Kidman, Joanna. "Whither decolonisation? Indigenous scholars and the problem of inclusion in the neoliberal university." Journal of Sociology 56, no. 2 (March 21, 2019): 247–62. http://dx.doi.org/10.1177/1440783319835958.
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What is the role of the indigenous critic and conscience of society in the neoliberal university? Much has been written about neoliberalism in higher education but less attention is given to how it is enacted in settler-colonial societies where intellectual labour is shaped by histories of imperialism, invasion and violence. These historical forces are reflected in a political economy of knowledge forged in the interplay of power relations between coloniality and free-market capitalism. Indigenous academics who mobilise a form of public/tribal scholarship alongside native publics and counter-publics often have an uneasy relationship with the neoliberal academy which celebrates their inclusion as diversity ‘partners’ at the same time as consigning them to the institutional margins. This article traces a cohort of Māori senior academics in New Zealand whose intellectual labour is structured around public/tribal scholarship and examines how this unsettles and challenges the problem of neoliberal inclusivity in settler-colonial institutions.
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Curtis, Devon E. A. "What Is Our Research For? Responsibility, Humility and the Production of Knowledge about Burundi." Africa Spectrum 54, no. 1 (April 2019): 4–21. http://dx.doi.org/10.1177/0002039719852229.
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Political space in Burundi underwent a remarkable opening during the Burundian peace process and its immediate aftermath, which led to a rise in social science scholarship in Burundi. This space has increasingly narrowed, particularly since the crisis in 2015, presenting important challenges for social science scholars of Burundi. This changing political environment has consequences for the production of knowledge on Burundi. It is therefore timely to ask what purposes does research on Burundi serve. This article reflects upon different motivations and goals for social science research in Burundi and how these affect the types of research questions that are asked and the formats for knowledge dissemination. It argues that both the opening and closing of the Burundian political landscape bring into sharp relief the need for greater scholarly reflexivity. The article argues that in contexts of structural inequality and increased political control such as Burundi, we need to be particularly attentive to the need for scholarly responsibility and humility, as well as an awareness of the dynamics that have led to calls for the decolonisation of knowledge within the social sciences.
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Flanagan, Eugene. "Common Sense, Myth, Ideology, and Socialism: A Short Critical Study." Journal of Research in Philosophy and History 5, no. 2 (April 29, 2022): p18. http://dx.doi.org/10.22158/jrph.v5n2p18.
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In this short study, I describe how the ‘public philosophy’ of common sense, ostensibly self-evident and economically/politically disinterestedness practical knowledge, has, on the contrary, functioned mythically and ideologically over the years across four continents. In Europe and the US, from the late eighteenth and nineteenth centuries, through the decolonisation processes of the twentieth century in Africa and Asia, in the Americas, and through the onset of neo-liberalism in the final quarter of the twentieth century, to the contemporary period, I show how appeals to common sense have served to warrant bourgeois material interests, and the systematic silencing of contrary and socialist voices.
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Ramonyai, Ikanyeng Prince, Michael Lebogang Marumo, Melikhaya Skhephe, and Martha Matashu. "Challenges of Transformation in Higher Education Curriculum Development in South Africa during Time of Decolonisation." Jurnal Penelitian dan Pengkajian Ilmu Pendidikan: e-Saintika 6, no. 3 (November 30, 2022): 157–72. http://dx.doi.org/10.36312/esaintika.v6i3.703.
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Globally, the universities are recognized as the centres of higher learning, which are considered as expedient agents of development in the nation building. Curriculums determine the skills and knowledge that will be obtained from the qualification, and these are vital in the progress and transition of one’s life. However, in South Africa higher education requires a synergy to engage the issues of redress. In addressing apartheid legacy, transformation in higher education curriculum remains a mechanism for achieving the needed change. Although, the general purpose of higher education may change overtime, as it remains important for individuals to gain access to education. This study is premised on the belief that, the purpose of higher education is to meet the socio-economic and developmental needs of a country. As a result, this study investigated the challenges of transformation in higher education curriculum development in South Africa. A qualitative approach was employed. The finding was that institutions of higher learning in South Africa are still mired in the past, as a result, the curriculum in place isn't geared towards meeting the residents' economic needs or the country's overall social goals. Furthermore, South Africa government raced towards reforming the higher education curriculum system shortly after 1994, when the new government took control, with the primary goal of repressing everything, notably in education. The researchers recommend that effective transformation for higher education curriculum in South African institutions requires an alignment of skills and knowledge taught in universities qualifications should address the need of the society.
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Lulkowska, Agata. "Decolonising Local Knowledge – Arhuaco Filmmaking as a Form of Cultural Opposition." Cuadernos de Música, Artes Visuales y Artes Escénicas 16, no. 2 (July 4, 2021): 132–49. http://dx.doi.org/10.11144/javeriana.mavae16-2.dlka.
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Can filmmaking as a form of intercultural communication serve as an apparatus for selfidentification and cultural opposition to established North/West knowledge pro- duction hubs? Based on extensive fieldwork in the Sierra Nevada and detailed analysis of the Arhucao films and their production and distribution strategies, this article explores the possibility of utilising film and audio-visual communication as a way to decolonise local knowledge. Following decades of persecutions, hostility, illtreatment and cultural violence, the work of Zhigoneshi (and, later, Yosokwi) communication col- lectives not only helped to nourish the cultural identity of the indigenous communities of Sierra Nevada de Santa Marta, but it also turned them into proud ambassadors of indigenous values on the international level. Prolific in their internal and external com- munication practices, they regained agency as full participants of intercultural dialogue, which focuses on the importance of the inclusion, diversity and dewesternisation of local knowledge. While acknowledging its own limitations and the author’s inevitable positionality, this article also reflects on further steps that the European and Western collaborators and institutions need to take to accomplish the vision of decolonisation. It concludes with acknowledging the work of the Arhuaco filmmakers and their allies in providing an invaluable contribution to strengthen this discussion and enable the shift towards a more all-embracing pattern of knowledge production and dissemina- tion based on quality and importance and less so on stereotypical preconceptions and geographical location.
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Khoza, Simon Bheki, and Audrey Thabile Biyela. "Decolonising technological pedagogical content knowledge of first year mathematics students." Education and Information Technologies 25, no. 4 (December 18, 2019): 2665–79. http://dx.doi.org/10.1007/s10639-019-10084-4.
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AbstractDecolonising students’ knowledge of technology, pedagogy, and mathematics content is important because it helps students understand their learning needs. Decolonisation is a process of critiquing and renewing the curriculum. Learning needs are circumstances that demand individuals’ actions in order to address professional, personal, and/or social needs. The purpose of this article is to explore and decolonise students’ knowledge of technology, pedagogy, and content in the learning of first year Bachelor of Education mathematics. Ten students learned a mathematics module at a South African university and were purposively selected to participate in this study. Semi-structured interviews, observation, and reflective activities/questionnaires, framed by critical action research, were used for data generation. The students’ knowledge revealed that the technological pedagogical content knowledge (TPACK) was useful when used as the learning framework, which generated curriculum concepts for the module to support the student knowledge of technology, pedagogy, and content. The concepts were learning needs, content, goals, activities, time, environment, community, assessment, and GeoGebra resources. GeoGebra was the main learning resource that helped the students to integrate other resources into the module. The study concluded that, although the technological and content knowledge dominated the learning in other cases of the module, the pedagogical knowledge which was a result of their self-reflection to understand their identities, drove the module all the time. This study, consequently, recommends that students should use their knowledge of technology, pedagogy, and content as taxonomies of learning, in order to address mathematics, individual, and societal needs through the integration of technology.
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Manathunga, Catherine. "Decolonising higher education: creating space for Southern knowledge systems." Scholarship of Teaching and Learning in the South 4, no. 1 (April 28, 2020): 4. http://dx.doi.org/10.36615/sotls.v4i1.138.
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The complexity and scale of the globe’s current environmental and social problems requires genuine dialogue between all the world’s diverse knowledge systems. At present, despite decades of postcolonial, Indigenous and feminist research, higher education remains dominated by Northern, scientific knowledge. Northern knowledge continues to claim universality across time and space in many academic disciplines and continues to ignore calls for what de Sousa Santos calls ‘epistemic justice’. If we are to generate genuinely democratic approaches to knowledge production in higher education, a great deal of work needs to be done to decolonise teaching, learning and research in higher education. Decolonising higher education involves creating space for Southern knowledge systems. In this paper, I draw upon postcolonial/decolonial theories and historical transcultural understandings of deep, slow, ancient time to make a case for the importance of creating space for Southern, transcultural and Indigenous knowledge systems. I illustrate that decolonisation requires both quiet and gentle reflection as well as deep listening and courageous radical action. Finally, I highlight instances of what de Sousa Santos terms the sociology of emergences, within doctoral education from the global South.Key words:decoloniing higher educaiton, sociologies of emergence, global South, epistomologies of the South, Southern theoryHow to cite this article:Manathunga, C. 2020. Decolonising higher education: creating space for Southern knowledge systems. Scholarship of Teaching and Learning in the South. v. 4, n. 1, p. 4-25. April 2020. Available at: https://sotl-south-journal.net/?journal=sotls&page=article&op=view&path%5B%5D=138This work is licensed under the Creative Commons Attribution 4.0 International License.To view a copy of this license, visit http://creativecommons.org/licenses/by/4.0/
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Crawford, Gordon, Zainab Mai-Bornu, and Karl Landstr�m. "Decolonising knowledge production on Africa: why it�s still necessary and what can be done." Journal of the British Academy 9s1 (2021): 21–46. http://dx.doi.org/10.5871/jba/009s1.021.
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Contemporary debates on decolonising knowledge production, inclusive of research on Africa, are crucial and challenge researchers to reflect on the legacies of colonial power relations that continue to permeate the production of knowledge about the continent, its peoples, and societies. Yet these are not new debates. Sixty years ago, Ghana�s first president and pan-Africanist leader, Dr Kwame Nkrumah, highlighted the importance of Africa-centred knowledge. Similarly, in the 1980s, Claude Ake advocated for endogenous knowledge production on Africa. But progress has been slow at best, indicated by the enduring predominance of non-African writers on African issues within leading scholarly journals. Thus, we examine why decolonisation of knowledge production remains so necessary and what can be done within the context of scholarly research in the humanities and social sciences. These questions are addressed at two levels, one more practical and one more reflective . At both levels, issues of power inequalities and injustice are critical. At the practical level, the asymmetrical power relations between scholars in the Global North and South are highlighted. At a deeper level, the critiques of contemporary African authors are outlined, all contesting the ongoing coloniality and epistemic injustices that affect knowledge production on Africa, and calling for a more fundamental reorientation of ontological, epistemological, and methodological approaches in order to decolonise knowledge production.
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Odeh, Godwin, and Catherine Otitolaiye. "Decolonising African Medicines and Health System: Towards Post Covid19 Continental Agenda." Caliphate Journal of Science and Technology 4, no. 1 (February 10, 2022): 46–53. http://dx.doi.org/10.4314/cajost.v4i1.7.
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The colonisation of Africa by the imperial powers of Europe has had serious adverse effect on the lives of the people. Over half a century of ceremonial disentangling from colonial clutches, the States of Africa finds it hard to solidly place their feet on global development ground. One of the critical fields Africa has been kowtowing to countries of Asia, Europe and Americas is medicines, which up to the moment, vaccines for treatment of the bulk of the populations are imported. The challenge is not about the incompetent of Africans; neither the ineffectiveness of home-made drugs. But, even if the drug works, the people lacked the psychological confidence in the therapeutic value of it due to colonial and imperial disarticulation and disorientation. It is against this background, the paper makes an interventionist study and argued for the decolonisation of the continent’s medicines and health system in the post Covid19 era. This becomes compelling, because like the World War I and II, the novel pandemic adds yet knowledge to the world, that the whites are not better than the blacks in the knowledge industry. Though not yet uhuru for Africa, the worst ravaged countries by the pandemic are not yet African states, but countries of Asia, Americas and Europe. Against the backdrop of the irrelevance of the white’s superiority myths in the face of the pandemic, the paper charges Africa to look inwardly, in the world system that is fundamentally skewed against her. It finally notes that the continent would be at a crossroads in the wake of global and western conspiracy to depopulate it through the weapons of drugs and vaccines, if it fails to develop and decolonised. It thus, concludes that African governments, policy makers, health experts and scholars should come together in the restless effort to rescue its medicines and health system from the elbow trap of the western society, thereby making Africa truly independent and great in the incoming post Covid19 years.
Keywords: Africa; Decolonisation; Medicines; Health System; Covid19; Pandemic
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ALLEN, Fidelis. "NIGERIA: DECOLONIAL CLIMATE ADAPTATION AND CONFLICT. EVIDENCE FROM COASTAL COMMUNITIES OF THE NIGER DELTA." Conflict Studies Quarterly, no. 42 (January 5, 2023): 3–23. http://dx.doi.org/10.24193/csq.42.1.
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The paper proceeds on the assumption that decoloniality matters in tackling the global climate crisis, conflict, and development at the community level across countries with high vulnerabilities. Africa remains one of the most vulnerable regions in the world. By examining what decolonisation means in climate adaptation and the experience of six communities in three states in the Niger Delta of Nigeria, this article contributes to the conceptualization of the decolonial discourse of climate adaptation, development and conflict understood as conditions favourable to the crisis. I analysed qualitative data obtained from the coastal communities through observation, focus group discussions, and interviews. The results showed a reinforcement of positions in a segment of the literature on decolonial climate adaptation in communities in some parts of the world. Migration, alternative sources of livelihood, embarkment of shorelines, skills development, vocations, and infrastructure development are among legitimate adaptive measures local communities are adopting. At the same time, maladaptive measures such as piracy, kidnapping, illegal oil refining, and gangsterism are common. These antisocial behaviours lead to conflict and contribute to making climate change a very complex problem. Decolonial climate adaptation requires collaborative interventions at the level of the community, sub-national, national, and multilateral fronts. The fact that climate change is a global problem with unequal impact means that the capacity to respond well to it at the community, sub-national, national, regional, continental, and international levels is crucial in addressing the crisis. The role of decoloniality in the handling of the effects of climate change in the community may take the form of integration of local and western knowledge. The decolonial framework would appear to be elastic with a potential conceptual role of critical assessment of existing frameworks, outcomes, impact, and power relations. One of the striking messages in this analysis is the likely role of local knowledge in reducing the risk of social tension and criminal conflict, and the need to strengthen it to increase the resilience and well-being of people. Keywords: Decolonisation, climate, adaptation, development, Africa, Nigeria, coastal communities
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Sartorius, Raphael. "The Notion of “Development” in Ubuntu." Religion and Development 1, no. 1 (June 16, 2022): 96–117. http://dx.doi.org/10.30965/27507955-20220006.
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Abstract The Sustainable Development Report 2019 points out that the Sustainable Development Goals (SDG) might not be achieved, particularly in sub-Saharan Africa (sic). This paper tries to investigate alternatives to the hegemonic “development” discourse and ideas of “development”: what would be the notion of “development” in Ubuntu? The paper proposes a contextual understanding of “development” rooted in tradition, religion and culture by using Michel Foucault and Ferdinand de Saussure as a theoretical basis. The heterogenous understanding of Ubuntu and its diverse understanding definition of “development” are an argument against universalising “development” ideas, but for tailor-made solutions. The paper follows the hypothesis that the SDGs rely on premises of epistemologies of the Global North which are (post)colonial. It also proposes that failing “development” strategies rely on epistemologies from the Global North which are excluding, imperial, Eurocentric and rely on abyssal – extractive and postcolonial – productions of knowledge (Sousa Santos 2018). The paper is a contribution to the decolonisation of knowledge in the Global North, to challenge hegemonic northern epistemologies and to bring them into contact with knowledge from epistemologies of the Global South.
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Mabvurira, Vincent. "Making sense of African thought in social work practice in Zimbabwe: Towards professional decolonisation." International Social Work 63, no. 4 (August 31, 2018): 419–30. http://dx.doi.org/10.1177/0020872818797997.
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The problem with current social work practice in Africa is that following its development in the West, it came to Africa grounded in values and ideologies stemming from capitalism, social Darwinism, the protestant ethic and individualism, all of which are un-African. Western ideas permeated social work institutions despite the ethical conflicts between traditional African cultures and values and the Western Judeo-Christian norms on which social work was based. Despite the political independence of most African countries, the profession has remained stuck in Western methods, values, principles and standards. Some of the traditional social work principles seem alien in African contexts. The social work principle of individualisation, for example, is un-African as it promotes individualism and yet life in Africa is communal. The content used in social work education and training in most institutions in Zimbabwe originated from elsewhere outside the African continent and as a result does not respect Africana values, beliefs, mores, taboos and traditional social protection systems. As it stands, social work in Zimbabwe in particular is a ‘mermaid’ profession based on Western theory but serving African clients. If social work in Africa is to decolonise, practitioners should have an understanding of and respect for African beliefs and practices. This is mainly because there is no clear separation between the material and the sacred among indigenous African people. This article therefore challenges African scholars to generate Afrocentric knowledge that should be imparted to African students for them to be effective in the African context. Afrocentric social work should be based on, improve and professionalise traditional helping systems that were in place prior to the coming of the Whites to the African continent.
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Merson, Emily H. "International Art World and Transnational Artwork: Creative Presence in Rebecca Belmore’s Fountain at the Venice Biennale." Millennium: Journal of International Studies 46, no. 1 (August 24, 2017): 41–65. http://dx.doi.org/10.1177/0305829817716671.
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Drawing from and contributing to the International Relations (IR) aesthetics literature, I analyse how Anishinaabe artist Rebecca Belmore’s 2005 Venice Biennale performance-based video installation Fountain is an enactment of creative presence at an intersection of international and transnational politics. Belmore’s aesthetic method of engaging with water as a visual interface between the artist and viewer, by projecting the film of her performance onto a stream of falling water in the Canadian Pavilion exhibition, offers a method of understanding and transforming settler colonial power relations in world politics. I argue that Belmore’s artistic labour and knowledge production is an expression of Indigenous self-determination by discussing how Fountain is situated in relation with Indigenous peoples’ transnational land and waterway reclamations and cultural resurgences as well as the colonial context of the international art world dynamics of the Venice Biennale. My analysis of Belmore’s decolonial sensibility and political imagination with respect to water contributes to IR aesthetics debates by foregrounding the embodiment of knowledge production and performance artwork as a method of decolonisation.
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Tauri, Juan M. "Research ethics, informed consent and the disempowerment of First Nation peoples." Research Ethics 14, no. 3 (November 14, 2017): 1–14. http://dx.doi.org/10.1177/1747016117739935.
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Recently, Indigenous commentators have begun to analyse the way in which institutional Research Ethics Boards (REBs) engage with Indigenous researchers and participants, respond to Indigenous peoples’ concerns with academic research activities, and scrutinise the ethics proposals of Indigenous scholars. Of particular concern for Indigenous commentators is that the work of REBs often results in the marginalisation of Indigenous approaches to knowledge construction and dissemination, especially in relation to the vexed issue of informed consent. Based on analysis of the results of research with Indigenous researchers and research participants, this paper argues that institutionalised REBs’ preference for ‘universal’ and ‘individualised’ approaches for determining ethical research conduct marginalises Indigenous approaches to ethical research conduct. The paper concludes by calling for a decolonisation of REB processes through recognition of the validity of communal processes for attaining the informed consent of Indigenous research participants.
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Kessi, Shose. "Community social psychologies for decoloniality: an African perspective on epistemic justice in higher education." South African Journal of Psychology 47, no. 4 (December 2017): 506–16. http://dx.doi.org/10.1177/0081246317737917.
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The decolonisation of higher education in South Africa is closely linked to questions of knowledge production. The epistemic violence of the colonial encounter has put into question the possibilities and modes of doing research in marginalised communities. In this article, I argue that praxis in community social psychology can lead to more relevant and just research methods, especially when rooted in liberation thinking. In the South African and African context, this requires an engagement with the particularities of Blackness and the Black experience. Drawing on examples of participatory action research projects with young Africans using Photovoice methods, and the establishment of the Black Academic Caucus at the University of Cape Town, the article shows the links between praxis and epistemic justice as exercised within the cultural practices of the university, and between researchers and participants from marginalised communities.
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Sibanda, J. "Academics' conceptions of higher education decolonisation." South African Journal of Higher Education 35, no. 3 (July 2021). http://dx.doi.org/10.20853/35-3-3935.
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The urgency for a decolonised university curriculum in South Africa, occasioned by student protests, demands interrogation of conceptions of decolonisation academic staff hold, seeing that the design and implementation of decolonised education rests largely with them. To determine the academics’ conceptions, the study adopted the interpretivist paradigm, using semi-structured interviews to solicit data from 13 purposively sampled academic staff at a South African university. Data analysis took a grounded analysis approach, where content analysed categories/themes emerged from the transcribed and coded data, not from apriori assumptions. Findings reflected both the conception of decolonisation as recentring and decentring. Findings also pointed to the ubiquitous use of the terms Africa and African(s) in defining decolonisation, conflating Afrocentric philosophy and Africanisation with decolonisation. Such findings represented the conception of decolonisation as a recentring of curriculum from the West to Africa as the centre. Other academics’ conceptions also represented a decentring of knowledge from Western hegemony without necessarily recentring it to African hegemony. Much advocacy was for achieving equality and parity between extant knowledges and hitherto marginalised local knowledges. There was also a manifest vacillation in respondents’ conception of decolonisation as they responded to the different questions, almost evincing a continuum between what can be termed a hard version and a soft version of the concept. The study recommends broader, intensive, institutional discussion of conceptual issues around curriculum decolonisation prior to implementation.issues around curriculum decolonisation prior to implementation.