Decolonisation (of research)

Understanding the links between coloniality, forced displacement and knowledge production

By Alemu Tesfaye and Truphena Mukuna

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1. Alemu Tesfaye (biography)
2. Truphena Mukuna (biography)

What is the relationship between coloniality, forced displacement and knowledge production? How is this relevant to decolonization efforts?

The history of forced displacement can be traced back to the colonial era, during which European powers established colonies in various parts of the world, displacing and often subjugating indigenous populations. The displacement of indigenous peoples often involved the forced removal from their ancestral lands and the disruption of their social and cultural systems.

In this context, knowledge production was used to justify and legitimize the displacement of indigenous populations. European colonizers created and disseminated knowledge that portrayed indigenous peoples as “primitive” or “uncivilized,” and therefore in need of “civilizing” through the imposition of European values and systems. This knowledge served to legitimize colonial policies of forced displacement and cultural assimilation.

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Four approaches to shifting mindsets for decolonising knowledge

By Peter Taylor and Crystal Tremblay

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1. Peter Taylor (biography)
2. Crystal Tremblay (biography)

In the context of knowledge for development, what does it require to deconstruct the dominant narratives and personal privileges embodied in our race, class, gender, etc.? And, in a knowledge landscape littered with potential minefields, how do we go about shifting the mindsets that shape the ways in which ‘we’ understand the world and our subsequent values, behaviours, and attitudes?

Drawing on our own experiences, and learning that has emerged through many valued interactions with others, we have identified four approaches which we believe may help to make a difference.

1. Identifying what, and whose, knowledge is valued, counted, and integrated into development processes

Researchers often fail to recognise or value the different knowledges needed to address some of the world’s greatest challenges, because of where knowledge resides and who has generated it.

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Decolonising your writing

By kate harriden

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kate harriden’s biography

As an Indigenous person, it is draining, infuriating and tedious to consistently encounter recently written academic material that invokes, seemingly uncritically, colonial tropes. Paired with these tropes is usually a mix of arrogance, condescension and ignorance on which notions of ‘western’ superiority are based. I am Totally. Over. It. Not only are these tropes inaccurate and offensive, they allow the colonized researcher to avoid critiquing the impacts of colonization and (un)conscious biases in their work.

If you don’t understand ‘the problem’, chances are you are part of it, so sit down and open your mind as we go through this together. Hopefully the tips provided on how to decolonize your academic writing will start your journey into decolonizing writing.

Learning to recognize colonial writing

Undoubtedly you have read substantially more academic material imbued with colonial values and assumptions than decolonial academic material.

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Decolonising research capacity development

By Maru Mormina and Romina Istratii

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1. Maru Mormina (biography)
2. Romina Istratii (biography)

Why do many countries in the Global South remain behind when it comes to knowledge production and use, despite decades-long efforts to strengthen research capacity?

We think this is because the North still looks at the South with a ‘deficit mentality,’ according to which the latter has the problems and the former the solutions. From this standpoint, northern-led capacity development initiatives fail to recognise the South’s rich and diverse knowledge traditions and systems. Instead, they continue to impose monolithic blueprints of knowledge production, therefore re-inscribing colonial patterns of intellectual Western hegemony.

Of course, in many countries, research systems need support but current approaches are at best producing mixed results. A decolonial lens can help us identify alternative models.

Decolonising research capacity development in principle

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Inclusive Systemic Thinking for transformative change

By Ellen Lewis and Anne Stephens

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1. Ellen Lewis (biography)
2. Anne Stephens (biography)

What is Inclusive Systemic Thinking and how can it be effective in achieving transformational change? How can it contribute to a more inclusive and equitable world?

Introducing Inclusive Systemic Thinking

We have coined the term Inclusive Systemic Thinking to describe an approach that is influenced by a field of systems thinking called ‘Critical Systems Thinking,’ as well as by the social and behavioural sciences, fourth-wave feminism, and more recently, our work in the global development sector. Inclusive Systemic Thinking uses the ‘GEMs’ framework for complex systemic intersectional analysis based on: Gender equality/equity (non-binary), Environments (natural and/or contextual) and Marginalised voices (human and non-human). We described the GEMS framework in a recent i2Insights contribution, A responsible approach to intersectionality.

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Understanding researcher positionality using the insider-outsider continuum

By Rebecca Laycock Pedersen and Varvara Nikulina

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1. Rebecca Laycock Pedersen (biography)
2. Varvara Nikulina (biography)

How can researchers express their positionality? What does positionality mean?

In working at the interface of science and society, researchers play many different roles, even within a single project, as, for example:

As researchers, our role within a project is a part of our ‘positionality,’ or our social position. Positionality as defined by Agar (1996) is whether one sees oneself as an outsider, a ‘neutral’ investigator, or something else.

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A framework for identifying diversity in epistemic communities, linguistic variety and culture

By Varvara Nikulina, Johan Larson Lindal, Henrikke Baumann, David Simon, and Henrik Ny

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1. Varvara Nikulina; 2. Johan Larson Lindal; 3. Henrikke Baumann; 4. David Simon; 5. Henrik Ny (biographies)

How can facilitators take into account diversity stemming from epistemic communities, linguistic variety and culture when leading workshops aimed at co-production in transdisciplinary research?

Although facilitators are skilled in mitigating conflicting interests and ideas among participants, they are often poorly prepared for dealing with these other types of diversity.

We have developed a framework that allows diversity in epistemic standpoint, linguistic diversity and culture to be mapped in a workshop setting. This is illustrated in the figure below and each box in the framework is described next.

Epistemic standpoint

Epistemic communities or thought collectives are groups with shared and agreed forms of knowledge, thought styles or rationalities, and world views. These often differ from or even conflict with those of other groups. For example, engineers, social scientists, public servants and entrepreneurs are four different epistemic communities.

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Navigating intercultural relations in transdisciplinary practice: The partial overlaps framework

By David Ludwig, Vitor Renck & Charbel N. El-Hani

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1. David Ludwig (biography)
2. Vitor Renck (biography)
3. Charbel N. El-Hani (biography)

How can local knowledge be effectively and fairly incorporated in transdisciplinary projects? How can such projects avoid “knowledge mining” and “knowledge appropriation” that recognize marginalized knowledge only where it is convenient for dominant actors and their goals? In addition, how can knowledge integration programs avoid being naive or even harmful by forcing Indigenous people into regimes of knowledge production that continue to be dominated by the perspectives of external researchers?

On the other hand, how can transdisciplinary projects avoid an exclusive focus on difference that risks creating an artificial divide between Indigenous/local and scientific knowledge and that contributes to further marginalization by denying the very possibility of meaningful dialogue?

We have addressed these dilemmas by developing a framework of partial overlaps. This is a model and methodology of relating actors beyond simplistic stories of seamless integration or insurmountable difference (Ludwig 2016, Ludwig and El-Hani 2020).

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Listening-based dialogue: Circle of dialogue wisdom / Diálogo basado en la escucha: Círculos de diálogo entre saberes

By Adriana Moreno Cely, Darío Cuajera Nahui, César Gabriel Escobar Vásquez, Tom Vanwing and Nelson Tapia Ponce

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1. Adriana Moreno Cely; 2. Darío Cuajera Nahui; 3. César Gabriel Escobar Vásquez; 4. Tom Vanwing; 5. Nelson Tapia Ponce (biographies)

A Spanish version of this post is available.

How can marginalised knowledge systems really make themselves heard in collaborative research? What’s needed for research decolonisation to properly recognise Indigenous and local knowledge? How can power imbalances be bridged to ensure that everyone has an equal voice?

We describe the “circle of dialogue wisdom” as a methodological framework to reconceptualise participation, empowerment and collaboration. The framework has 6 phases, which should be seen as spiral and iterative rather than linear.

The six phases, shown in the figure below are:

    1. Knowing each other
    2. Concerting rules for participation
    3. Creating safe spaces
    4. Building affection
    5. Opening spaces for co-creating solutions
    6. Taking solutions to practice (Moreno-Cely, et al., 2021).

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Setting an agenda for transdisciplinary research in Africa

By Basirat Oyalowo

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Basirat Oyalowo (biography)

Why is transdisciplinary research important for the advancement of African countries? What are the key issues that need to be taken into account in fostering such research?

This blog post presents key lessons from the ‘Transdisciplinary Research Workshop: Rethinking Research in COVID-19 times’, held in August 2020, in which we brought together academia, government, civil society, industry and development agencies to delve into how researchers might navigate the new terrain wrought by COVID-19 in Africa and use it to further the development of transdisciplinary research. Although the focus of the workshop was urbanization and habitable cities and on adjusting to COVID-19, the lessons for enhancing transdisciplinary research are more broadly generalizable.

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Why we need strengths-based approaches to achieve social justice

By Katie Thurber

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Katie Thurber (biography)

Achieving social justice by overcoming social inequality is a burning complex problem. In research which aims to contribute to achieving social justice, what does it mean to move from a deficit discourse to a strengths-based approach? How does such a change impact on the understanding of social inequality, as well as on actions taken to overcome it?

I am part of a group researching Australian Aboriginal and Torres Strait Islander health and we have been grappling with these questions. The issues are also more broadly relevant.

What is a deficit discourse?

A deficit discourse focuses on problems. A common example is the comparison of the group of interest to another social group that has better outcomes. The focus may be on the size of the gap between the groups.

A consequence of deficit discourse is constant negative portrayal of the group of interest.

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How can co-labouring improve transdisciplinary research?

By Robert Pijpers and Sabine Luning

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1. Robert Pijpers (biography)
2. Sabine Luning (biography)

What do we mean by co-labouring? What practices does it involve? How can it enhance interactions among researchers and key stakeholders in transdisciplinary research?

Defining co-labouring

Choosing the notion of ‘co-labouring’ in our transdisciplinary project stems from an awareness that creating alternative perspectives, eg., on sustainable futures for mining, is a complex endeavor. Ideas of researchers wanting to give voice to unheard groups at the margin are too often based on simple models of translation. These assumptions underestimate what gets lost in translation, or the gaps in understandings between different groups of stakeholders.

Inspired by the work of Marisol de la Cadena (2015), we consider co-labouring to be the hard work needed when partners engage in conversations, defined as processes of (re)interpretations.

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