Tag: knowledge

Journey Without An Answer – Part III: Use of language

by Jane Robb, Arinola Adefila, José Pablo Prado Córdova

In this series of essays, we use stories from the life experiences of the three international authors to air the pitfalls we come across while sharing knowledge and discuss how this can influence practice in higher education and what this might mean for life outside academia.

Use of language

José Pablo Prado Córdova, Tenured Professor, Department of Social Sciences and Rural Development, Faculty of Agronomy, Universidad de San Carlos de Guatemala

At the risk of committing an act of discursive funambulism, I’d say that knowing that we don’t know something, opens up a crack in the mechanical obsession with certainty. The realisation of a knowledge void triggers curiosity and sets our mind in a state of enquiry. We grasp reality, concepts and even socially sanctioned ways of being in a socialisation process starting from scratch. Ignoring falseability, for instance, brings about intellectual stiffness and, in the most extreme cases, sheer fundamentalism.

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Journey Without An Answer – Part II: Use of Cultural Norms

by Jane Robb, Arinola Adefila, José Pablo Prado Córdova

In this series of essays, we use stories from the life experiences of the three international authors to air the pitfalls we come across while sharing knowledge and discuss how this can influence practice in higher education and what this might mean for life outside academia.

Part II: Use of cultural norms

Arinola Adefila, Deputy Director, Staffordshire Centre for Learning and Pedagogic Practice, Staffordshire University. Now based at Buckinghamshire New University.

Knowledge is a very powerful human tool, in many cultures knowing is understood to be continuous and lifelong, associated with a sacred respect for the elderly who have accumulated a treasure trove of knowledge through experience.

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Journey Without An Answer: A postcolonial look at epistemic challenges for (un)learning in higher education

by Jane Robb, Arinola Adefila, José Pablo Prado Córdova

Part I

In modern day higher education institutions, we too often arrive at an understanding of the world around us through repetition of learnt facts and exposure to the same  (Meissner, 1974). There is little room for generating new knowledge until what are considered the ‘higher tiers’ of learning  (McGregor, 2020), and often this is bounded within strict academic and organisational standards: ways of finding and expressing knowledge that relies on other commonly accepted knowledge  (Bagga-Gupta, 2023).

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LATIN AMERICAN CONTRIBUTIONS TO EDUCATION SERIES: Part IV – Seasonality-Cycles of Life

by Macarena Montero Lobos

This is PART IV of the “Exploring Latin American contributions to education” series. All parts consist of a blog conversation and a video intervention. This part starts off with a conversation between Macarena and Vanessa Andreotti.

If you haven’t read the other parts start here.

Vanessa Andreotti is the Dean of the Faculty of Education at the University of Victoria in Canada. She holds a PhD in Education and Critical Theory and Cultural Studies from the University of Nottingham, UK, a Master’s in Educational Technology from the University of Manchester, UK, and a Bachelor’s in Education from the Federal University of Paraná in Brazil. Dr. Andreotti is a former Canada Research Chair in Race, Inequalities and Global Change as well as a former David Lam Chair in Multicultural Education. She is the author of Hospicing Modernity: Facing humanity’s wrongs and the implications for social activism (2021) and one of the co-founders of the Gesturing Towards Decolonial Futures (GTDF) Arts/Research Collective. Most of her published articles and OpEds are available at academia.edu.

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NEW SERIES: Exploring Latin American contributions to education

Mainstream education, rooted in Eurocentric values, frequently neglects the diversity of worldviews and models of well-being, resulting in the homogenisation of populations under the sway of dominant cultures (Samaniego et al., 2004). This series, created by Macarena Montero Lobos, seeks to promote the recognition of Latin American perspectives and their contributions to the field of education through a decolonial approach, thereby fostering an inclusive and endogenous education that is free from discrimination and closely aligned with the genuine needs of the territory. By offering new insights, the series aims to envision alternative forms of development that prioritise quality of life, agency, and cultural identity.

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POLYLOGUES AT THE INTERSECTION(S) SERIES: Can An African Black Body Think?

by Mwaona Nyirongo

Western Science and Black Bodies

The economics of Black bodies has remained one of the saddest stories of humanity. Throughout space and time, Black bodies have been questioned if they are human enough and capable of thinking. These racist engagements have been practiced and preserved even in spaces that claim to embody high human values such as the church and scientific communities. Western science continues to enslave Black minds to propagate the dismemberment of the Black people (Ndlovu-Gatsheni, 2018; Ndlovu-Gatsheni, 2018).  Black bodies continue to be weighed in the economics of bodies and they rank at the bottom of human hierarchy (Nyamnjoh, 2012). No matter how well educated an African Black person is, even if they were schooled at ‘white’ universities and taught by white teachers, they are simply not human enough to harbor scientific thoughts. This paper explains how Western science preserves and practices racism as far as knowledge creation is concerned.

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The Anthropocene with its problems and solutions

by Adriana Cancar

Recently I read about the “Anthropocene”, which describes a new stage in human history where the driving force for environmental changes is understood to be human activity. Climate change is explained in human and social interference with nature – more specifically in the human and social appropriation of, and intervention in, nature and natural reproduction cycles.

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Whose ideas count? Participatory Methodologies and the Professionalisation of Development Knowledge

by Lata Narayanaswamy

This is the transcript of Lata’s spoken word contribution. You can listen to it, or read on.

 

Tackling the question of whose ideas count is central to efforts to decolonise knowledge. Participatory methodologies then are, at least in theory, one way to address concerns that some ideas and the people with whom they are associated, might matter more than others. So widening participation to include more diverse people and views makes intuitive sense. The hope is that this will lead, at least partially, to counting the knowledge and ideas of more people. Surely, this is a good thing. In my short piece here, I’d like to unpack a participatory research process to consider not just which ideas count, but who gets to express them and how they need to express those ideas in order for them to be counted.

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Spaces of Confused In-Betweenness: The Paradoxes of Life and Decoloniality

by Aftab Nasir

Any traditional wisdom, be it Vedic, Aztec, Buddhist, Sufi, etc., while withstanding their key differences, seem to converge in a message, i.e., all of us are different from each other and from mother nature; yet one with each other and with her in the same instance. By definition, a paradox is a a statement or proposition which, despite sound (or apparently sound) reasoning from acceptable premises, leads to a conclusion that seems logically unacceptable or self-contradictory. The paradox is at full play around us. In our own little worlds, we want to support climate change while enjoying the “luxuries” of a comfortable life that comes at the expense of injustice done to the environment. We detest war but trade with those waging them even when we know that territorial claims of the past century produced nothing but unprecedented scale of violence, and we witness yet another unfolding of war on the horizons. Though the current injustice received justified media coverage, we see many such wars happening in many parts of the world that go unnoticed as they don’t produce the click bits of a scale of the current crisis happening in Ukraine.

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The Case for Inter-Philosophical Dialogue: An African Philosophical Perspective

by Ompha Tshikhudo Malima

The History of Philosophy: An Injustice to Africa  

The practice of philosophy cannot be done with innocence and ignorance while true history and reality shows that “the blurred and dotted picture of the history of Western philosophy is a deformation of the African identity.” This was done through denying humanity and thus philosophy to the African. The use of the Cartesian maxim cogito, ergo sum (I think, therefore I am) resonates with what Mogobe Ramose problematized as the abuse of the Aristotelian maxim “man is a rational animal.” The false logic then goes, because the African cannot think, s/he is thus not human. Subairi Nasseem argues that the link between epistemology (the study of knowledge) and ontology (the study of the nature of being) leads to the same thing, and this is why I use the Cartesian and Aristotelian maxims. Emevwo Biakolo categorized these colonial attitudes and plots into “cross-cultural cognition of the African condition” and concluded that they serve no purpose in understanding African philosophy and their purpose is only to derail the discipline. Western philosophy created an imaginary centre which marginalizes other philosophical traditions such as Asian, African and Eastern philosophies. It was founded on “scientific and spiritual racism” which was perpetuated by famous thinkers such as Immanuel Kant and Georg Hegel. This historical injustice to (African) philosophy lacks valid reasoning and should not have a place in Africa. According to Dennis Masaka, the problem of philosophical racism is attributed to, and located “within the context of Western cultural imperialism, which has historically tended to take its own testimony as having transcultural relevance and application”  while falsifying the idea of an epistemic centre. A historical injustice was committed by the failure of philosophy in not  “understanding different realities differently.”

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