Theoretical perspective Decolonisation is sometimes viewed as a rejection of the notion of objectivity, which is seen as a legacy of colonial thought. It is sometimes argued that universal conception of ideas such as "truth" and "fact" are Western constructs that are imposed on other foreign cultures. This tradition considers notions of truth and fact as “local”, arguing that what is “discovered” or “expressed” in one place or time may not be applicable in another. The concerns of decolonisation of knowledge are that the western knowledge system has become a norm for global knowledge and its methodologies are considered to be the only form of true knowledge. This perceived hegemonic approach towards other knowledge systems has resulted in reduction of epistemic diversity and constituted the center of knowledge which eventually suppressed all other knowledge forms. Boaventura de Sousa Santos says "throughout the world, not only are there very diverse forms of knowledge of matter, society, life and spirit, but also many and very diverse concepts of what counts as knowledge and criteria that may be used to validate it." This diversity of knowledge systems, however, has not gained much recognition. According to Lewis Gordon, the formulation of knowledge in its singular form itself was unknown to times before the emergence of European modernity. Modes of knowledge production and notions of knowledge were so diversified that knowledges, in his opinion, would be more appropriate description. According to Walter Mignolo, the modern foundation of knowledge is thus territorial and imperial. This foundation is based on "the socio-historical organization and classification of the world founded on a macro narrative and on a specific concept and principles of knowledge" which finds its roots in European modernity. He articulates epistemic decolonization as an expansive movement that identifies "geo-political locations of theology, secular philosophy and scientific reason" and simultaneously affirms "the modes and principles of knowledge that have been denied by the rhetoric of Christianization, civilisation, progress, development and market democracy." Achille Mbembe says knowledge decolonization means contesting the hegemonic western epistemology that suppresses anything that is foreseen, conceived and formulated from outside of western epistemology. It begins with a critique of the perceived hegemonic Western knowledge system before moving on to the creation of alternative knowledge paradigms . Savo Heleta states that decolonization of knowledge "implies the end of reliance on imposed knowledge, theories and interpretations, and theorizing based on one’s own past and present experiences and interpretation of the world."
Theoretical perspective Decolonisation is sometimes viewed as a rejection of the notion of objectivity, which is seen as a legacy of colonial thought. It is sometimes argued that universal conception of ideas such as "truth" and "fact" are Western constructs that are imposed on other foreign cultures. This tradition considers notions of truth and fact as “local”, arguing that what is “discovered” or “expressed” in one place or time may not be applicable in another. The concerns of decolonisation of knowledge are that the western knowledge system has become a norm for global knowledge and its methodologies are considered to be the only form of true knowledge. This perceived hegemonic approach towards other knowledge systems has resulted in reduction of epistemic diversity and constituted the center of knowledge which eventually suppressed all other knowledge forms. Boaventura de Sousa Santos says "throughout the world, not only are there very diverse forms of knowledge of matter, society, life and spirit, but also many and very diverse concepts of what counts as knowledge and criteria that may be used to validate it." This diversity of knowledge systems, however, has not gained much recognition. According to Lewis Gordon, the formulation of knowledge in its singular form itself was unknown to times before the emergence of European modernity. Modes of knowledge production and notions of knowledge were so diversified that knowledges, in his opinion, would be more appropriate description. According to Walter Mignolo, the modern foundation of knowledge is thus territorial and imperial. This foundation is based on "the socio-historical organization and classification of the world founded on a macro narrative and on a specific concept and principles of knowledge" which finds its roots in European modernity. He articulates epistemic decolonization as an expansive movement that identifies "geo-political locations of theology, secular philosophy and scientific reason" and simultaneously affirms "the modes and principles of knowledge that have been denied by the rhetoric of Christianization, civilisation, progress, development and market democracy." According to Achille Mbembe, decolonization of knowledge means contesting the hegemonic western epistemology that suppresses anything that is foreseen, conceived and formulated from outside of western epistemology. It has two aspects: a critique of Western knowledge paradigms and the development of new epistemic models . Savo Heleta states that decolonization of knowledge "implies the end of reliance on imposed knowledge, theories and interpretations, and theorizing based on one’s own past and present experiences and interpretation of the world."
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Achille Mbembe says knowledge decolonization
According to Achille Mbembe, decolonization of knowledge
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begins with
has two aspects:
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the perceived hegemonic Western knowledge system before moving on to the creation of alternative knowledge paradigms
Western knowledge paradigms and the development of new epistemic models