Decolonisation of higher education: Dismantling epistemic violence and Eurocentrism in South Africa

Abstract

Since the end of the oppressive and racist apartheid system in 1994, epistemologies and knowledge systems at most South African universities have not considerably changed; they remain rooted in colonial, apartheid and Western worldviews and epistemological traditions. The curriculum remains largely Eurocentric and continues to reinforce white and Western dominance and privilege. This article traces the roots of Eurocentrism and epistemic violence at universities. The author argues that South Africa must tackle and dismantle the epistemic violence and hegemony of Eurocentrism, completely rethink, reframe and reconstruct the curriculum and place South Africa, Southern Africa and Africa at the centre of teaching, learning and research. However, this will not be easy as opposition to change is entrenched in the university structures. The movement to radically transform and decolonise higher education must find ways to hold institutions accountable and maintain the non-violent and intellectual struggle until epistemic violence and Eurocentrism are dismantled.

Brothers and sisters, can you hear us? Remarks on facilitating a productive dialogue between the Western and African notions of practical theology in light of the decolonisation discourse

“…Generally referred to as the decolonisation of higher education, these protests were allegedly aimed against the 'epistemic violence' of the current higher education system (Heleta 2016). At the core of the movement for the decolonisation of higher education lies the desire to rid higher education of 'the domination of Western epistemological traditions' (Molefe 2016:32).…”

“…At the core of the movement for the decolonisation of higher education lies the desire to rid higher education of 'the domination of Western epistemological traditions' (Molefe 2016:32). In its place a form of higher education is sought that is 'free from Western epistemological domination, Eurocentrism, epistemic violence and world views that were designed to degrade, exploit and subjugate people in Africa' (Heleta 2016).…”

The Ethical Implications of Community-Based Research

“…The ethical imperative to ensure that engagement is mutually beneficial, educational, and enabling for all participants is particularly pressing in contexts of such inequality. Although this argument stems from my experience in higher education in South Africa, I believe it is relevant on a global scale as universities struggle to decolonize, democratize, and transform their core business of teaching, research, and community engagement to make it more relevant to current and future social, economic, and political scenarios (Heleta, 2016). I begin with a discussion of the basic tenets of CBR and their ethical implications for the democratic generation of knowledge within community-university research partnerships.…”

Infusing African management philosophy into project management

“…Various problems have arisen, for example what needs to be decolonised, to what extent should decolonisation occur and which academic fields can be decolonised (CHE 2017;Wingfield 2017). The debate is still wide open as to what decolonisation implies for higher education institutions (HEIs) and what should and needs to be done to redress the wrongs of the past (Heleta 2016;Maserumule 2015). The current debate on decolonisation is at a very high level but it has not filtered down to specific disciplines.…”

“…Decolonisation is a concept that academics have been struggling with since the concept was introduced (Heleta 2016;Mudimbe 1985). Various problems have arisen, for example what needs to be decolonised, to what extent should decolonisation occur and which academic fields can be decolonised (CHE 2017;Wingfield 2017).…”