Decolonising the University

Following demands - Rhodes Must Fall, Why is My Curriculum White?, #LiberateMyDegree - three editors brought together a diverse group of authors to think about what decolonising the university means (historically and pedagogically) and its experience (in universities and curricula) and reflections of those leading such efforts. Decolonising the University is edited by G. K. Bhambra, D. Gebrial and K. Nisancioglu (2018). I find most edited books challenging to review, as each chapter tells its own unique story, the book aimed to "question the epistemological authority assigned uniquely to the Western university as the privileged site of knowledge production and to contribute to the broader project of decolonising through a discussion of strategies and interventions emanating from within the imperial metropoles." (p. 3)

Dalia Gebrial (one of the editors) writes a chapter on the Rhodes Must Fall in Oxford movement, and situates it as "the university is a site of knowledge production and, most crucially, consecration; it has the power to decide which histories, knowledges and intellectual contributions are considered valuable and worthy of further critical attention and dissemination. This has knock-on effects: public discourse might seem far off from the academy's sphere of influence, but 'common sense' ideas of worthy knowledge do not come out of the blue, or removed from the context of power - and the university is a key shaping force in this discursive flux." (p. 19)

From Shauneen Pete: "When I question faculty about why they want me to do this work for them [e.g. guest lectures], they often reply, 'You are so good at it...' or 'You have the experience...' and when I press them further, then I come to understand that their lack of understanding actually makes them feel fearful of saying the wrong thing, or being perceived as racist. That settler 'move to innocence' that Tuck and Yang address has a real effect on the distribution of work in our faculty. Now that I've been here for ten years, and have served as the cultural broker for all that time, I am no longer willing to allow my colleagues to shirk the responsibility for this work. This is not my work alone. I need my colleagues to address their own learning needs and I need them to engage deeply in the process of curricular decolonisation." (p. 183-184)

Why curriculum? William Jamal Richardson suggests that as "a basic unit of the university itself, the classroom is, I argue, one of the key places that the colonial nature of universities, especially in the metropoles and settler colonies, manifests itself. Works such as The Death of White Sociology and White Logic, White Methods have highlighted how the 'imperial unconscious' of these curricula shapes how undergraduates, graduate students and academics understand and study the world. This is one of the reasons why curricula have become a popular target of marginalised students and academics seeking to decolonise the university." (p. 231) 

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