Decolonisation (of research)

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?

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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:

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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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Decentering academia through critical unlearning in transdisciplinary knowledge production / Descentralizando la academia a través del des- aprendizaje crítico en la producción de conocimiento transdiciplinario

By Gabriela Alonso-Yanez, Lily House-Peters and Martin Garcia Cartagena

A Spanish version of this post is available

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1. Gabriela Alonso-Yanez (biography)
2. Lily House-Peters (biography)
3. Martin Garcia Cartagena (biography)

How can academic researchers working in transdisciplinary teams establish genuine collaborations with people who do not work in academia? How can they overcome the limitations of their discipline-based training, especially assigning value and hierarchy to specialized forms of knowledge production that privileges certain methodologies and epistemologies over others?

We argue that to truly engage in collaborative work, academics need to participate in deliberate processes of critical unlearning that enable the decentering of academia in the processes and politics of transdisciplinary knowledge production and knowledge translation. What we mean by this is that academics have to be willing to acknowledge, reflect upon, and intentionally discard conventional avenues of designing and conducting research activities in order to be authentically open to other ways of exploring questions about the world in collaboration with diverse groups of social actors.

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Language matters in transdisciplinarity

By Tilo Weber

tilo-weber
Tilo Weber (biography)

Why should transdisciplinarians, in particular, care about multilingualism and what can be done to embrace it?

From a linguist’s point of view, I suggest that, in a globalized world, a one language policy is not only problematic from the point of view of fair power relations and equal participation opportunities, but it also weakens science as a whole by excluding ideas, perspectives, and arguments from being voiced and heard.

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Undertaking bi-cultural research: key reflections from a Pākehā (non-Māori) New Zealander

By Maria Hepi

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Maria Hepi (biography)

What does it mean to be a bi-cultural researcher? The following eight key reflections are based on working bi-culturally in New Zealand.

I am a Pākehā (non-Māori) New Zealander and started learning Māori language and culture at university in 1995. Previously I had little to no contact with te reo Māori (the Māori language) or te ao Māori (the Māori world and culture). During my studies I became involved in kapa haka (the university Māori cultural club), and as such was exposed to a whole new world.

When I embarked on my journey into te ao Māori I naively thought I would be only learning about the Māori language and culture, however I also learnt what it meant to be Pākehā. I had been blind to my own culture as I had nothing to reflect it back to me.

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Cross-cultural collaborative research: A reflection from New Zealand

By Jeff Foote

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Jeff Foote (biography)

How can non-indigenous researchers work with indigenous communities to tackle complex socio-ecological issues in a way that is culturally appropriate and does not contribute to the marginalisation of indigenous interests and values?

These questions have long been considered by participatory action researchers, and are of growing relevance to mainstream science organisations, which are increasingly utilising cross-cultural research practices in recognition of the need to move beyond identifying ‘problems’ to finding ‘solutions’.

As an example, I borrow heavily from work with colleagues in a partnership involving the Institute of Environmental Science and Research (a government science institute), Hokianga Health Enterprise Trust (a local community owned health service) and the Hokianga community.

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