Rewind: Decolonising Knowledge

Such efforts, focused on navigating the past and charting the future, should not lead to isolationism but encourage a dialogue that recognises the interconnectedness of knowledge systems while valuing local contexts

By P K Joshi

In the crucible of knowledge production, the call for decolonising research echoes with a distinctive resonance in the Indian context. India, with its complex tapestry of cultures, languages, and histories, stands at the intersection of a rich indigenous knowledge tradition and the enduring legacy of colonialism. The imperative to decolonise research in India is not merely an intellectual pursuit but also a moral and ethical obligation to confront historical injustices, amplify marginalised voices, and pave the way for a more inclusive and equitable scholarly landscape.

Decolonising research is essential as the knowledge, truth and rationality existing today are drawn from literature and practices developed at a particular time which witnessed unequal and unjust power and knowledge relations. These are the key attributes of colonisation which are repeatedly challenged raising the demands for decolonisation.

The word ‘decolonisation’ was first used by the German economist Moritz Julius Bonn (in the 1930s) to describe former colonies that achieved self-governance. Many of these, including India, have undergone struggles for independence, which were typically armed and unnecessarily bloody. Thus, the argument for decolonising research follows ethical codes that work to demolish the white political field and open up spaces. There are voices from the Global South and the non-elite institutions for re-building and re-worlding forms of knowledge creation that exist outside the dominant norms.

University Grants Commission’s proposal to appoint local artists and artisans in colleges and universities in addition to Professor of Practice is a step towards recognising the validity of different forms of knowledge

Un-learning, Re-learning

In the realm of academia, the call for decolonising research has gained momentum as scholars and intellectuals grapple with the historical legacy of colonialism that continues to shape knowledge production, dissemination and valuation. This imperative is not merely an academic buzzword; it represents a profound re-evaluation of research methodologies, epistemologies, and power dynamics within the scholarly landscape. This is a multifaceted endeavour that wishes to depart from the entrenched biases and inequities embedded in traditional research practices. Herein, it is imperative to un-learn and re-learn the rationale behind decolonising research, its implications, and the challenges and opportunities that accompany this transformative process for developing economies like India.

The colonial encounter in India, which lasted for over two centuries, has left an indelible mark on the country’s intellectual landscape. The British colonial project was not only characterised by political subjugation but also by a systematic erasure and manipulation of indigenous knowledge systems and cultural values, beliefs and practices. The imposition of Western epistemologies, languages and methods was designed and implemented to marginalise indigenous voices or any kind of non-Western perspectives. Such Euro (also now the American)-centric worldview perpetuated power imbalances that persist to this day.

In India, where the diversity of communities is staggering, embracing a participatory and community-based research model ensures that knowledge is co-created and that research outcomes are beneficial to the communities involved

Colonial-era education and research served the interests of colonisers, reinforcing stereotypes and justifying imperialistic agendas. The local indigenous knowledge systems were dismissed as primitive, superstitious, or inconsequential, contributing to the erasure of diverse ways of knowing and understanding the world. As a result, the foundation of contemporary academic disciplines was laid on a bedrock of colonial biases, perpetuating a skewed representation of reality.

Decolonising research is a response to the recognition that these historical injustices continue to shape contemporary scholarship and stifle the richness of alternative worldviews. Thus the call for decolonisation must not be taken as an attack on Western knowledge but as an acknowledgment of the need for a more inclusive and equitable approach to knowledge production and sharing. It seeks to question the assumptions, paradigms and power structures that have been ingrained in research practices, opening the door to a more diverse, debatable and pluralistic understanding of the world.

In fact, it challenges epistemic injustice, wherein certain forms of knowledge are systematically devalued or marginalised and perpetuates a hierarchy of knowledge that privileges Western perspectives. For example, traditional Indian systems of medicine, astronomy, astrology and mathematics were often co-opted without due credit, repackaged, and presented as Western discoveries. This not only undermined the credibility of the indigenous Vedic knowledge system but also reinforced the narrative of Western superiority.

Colonialism established power imbalances and thus decolonising attempts to dismantle these imbalances by redistributing power. It acknowledges that knowledge is not neutral but shaped by social, political, cultural and historical contexts. It advocates for collaboration and partnership with communities, fostering a more reciprocal and ethical approach to knowledge production. The existing traditional research approaches often treated communities as passive subjects rather than active participants. In India, where the diversity of communities is staggering, embracing a participatory and community-based research model ensures that knowledge is co-created and that research outcomes are relevant and beneficial to the communities involved.

Moreover, most of the existing research methodologies have often been insensitive to the cultural contexts in which they are applied. However, cultural sensitivity and engaging with communities on their own terms is the primary requirement for developing knowledge. This is equally important to ensure that research processes do not perpetuate cultural appropriation or exploitation.

Language Hegemony

Addressing language hegemony is a crucial aspect of decolonising research in India. The imposition of English as the medium of instruction in education actually entrenched colonial biases. English, a language associated with the colonial rulers, became the gateway to academic and intellectual prestige. This language hegemony not only marginalised local languages but also reinforced social hierarchies, as proficiency in English became a marker of privilege and preference. While English has become a global lingua franca, it should not be a barrier to accessing and contributing to knowledge. Efforts to promote research and scholarship in local languages are essential for democratising knowledge production and ensuring that diverse voices find expression in academic discourse and practices.

Colonial historiography in India was marked by selective narratives that perpetuated stereotypes and distorted historical truths. The rich tapestry of India’s past was often reduced to a simplistic and Eurocentric lens, erasing the contributions of diverse communities and cultures. This selective framing continued to influence contemporary perceptions of Indian history.

Against this backdrop, the imperative for decolonising research in India emerges as a moral and intellectual necessity so as to position the facts correctly. Thus there is a conscious effort to revive and respect indigenous knowledge systems. For example, traditional practices in agriculture, resource management, and social organisation carry centuries of wisdom that have often been overlooked or dismissed. Integrating these indigenous perspectives into research contributes not only to a more holistic understanding but also preservation of cultural heritage and the correct representation of history.

Promoting research and scholarship in local languages is essential for ensuring that diverse voices find expression in academic discourse and practices

Diversity Among Scholars

Recognising the need for transformative change, various initiatives and movements have emerged within Indian academia to decolonise research practices. In this context, the National Education Policy (2022) carries profound implications, challenging established norms and paving the way for a more inclusive and just scholarly landscape. It reemphasises that Western-centric methodologies may not be suitable for all contexts, and alternative approaches rooted in indigenous ways of learning, experimenting and knowing should be explored. This shift requires a willingness to embrace diverse research methods and recognise the validity of different forms of knowledge.

For example, the University Grants Commission (UGC) has proposed appointments of local artists and artisans in colleges and universities in addition to Professor of Practice. The National Curriculum Framework for School Education (NCF) includes the full range of human capacities, values and dispositions in school education. This requires that pedagogy, practices and culture must work in tandem.

The underrepresentation of scholars from diverse backgrounds is a persistent issue in academia. Actively promoting diversity in scholarly communities, both in terms of demographics and intellectual perspectives, is needed. This includes addressing barriers to entry, providing support for continuing education and creating an environment that values a range of contributions.

Additionally, academic institutions are beginning to revisit their curricula to incorporate a more diverse range of perspectives and move away from memorisation and content accumulation. This involves re-evaluating reading lists, course content and pedagogical approaches to reflect the plurality of India’s intellectual heritage. Such reforms aim to equip students with a broader understanding of the historical, social and cultural complexities of the Indian subcontinent. By incorporating voices from different cultures and regions, academia can provide a more comprehensive and nuanced education.

Efforts are under way to promote research and scholarship in local languages. The Commission for Scientific and Technical Terminology, Ministry of Education, is in the process of evolving and defining scientific and technical terms in Hindi and all Indian languages. It is also mandated to publish technical glossaries, definitional dictionaries, encyclopaedia, etc.

Many of the States have started providing professional education like engineering and medical sciences in Hindi and local languages. This needs and involves translating key academic texts, creating resources in languages other than English, and fostering a research culture that values contributions in diverse linguistic frameworks. By doing so, academia can become more accessible and inclusive, reaching beyond the English-speaking populace. Ensuring interdisciplinary collaborations that transcend the boundaries of traditional academic disciplines is another major transformational step. By bringing together scholars from diverse fields, including the Humanities, Social Sciences, Natural and Physical Sciences, and Indigenous Studies, a more comprehensive and nuanced understanding of complex issues can be achieved.

The call for decolonisation must not be taken as an attack on Western knowledge but as an acknowledgment of the need for a more equitable approach to knowledge production and sharing

Not Without Challenges

While the call for decolonising research is compelling, it is not without its challenges. Overcoming deeply ingrained colonial legacies requires a concerted effort from the academic community, policymakers and funding bodies. For example, institutions, deeply entrenched in colonial legacies, often resist change. Bureaucratic hurdles, resistance from academic gatekeepers and the inertia of established systems pose significant challenges to the implementation of decolonising initiatives. Some scholars may be reluctant to relinquish established methodologies and ways of thinking, fearing that it undermines the rigour of their work.

The resource constraints faced by many academic institutions present another formidable challenge to the decolonisation movement. Adequate funding is required to support initiatives such as curriculum reforms, translation projects and community engagement efforts. This necessitates investment in training programmes, support for scholars, and the creation of spaces for interdisciplinary and intercultural collaborations. Without sufficient resources and support such a vision may remain elusive.

Striking a balance between the global discourse in academia, often dominated by Western frameworks, and the need for locally relevant knowledge is a delicate challenge. The efforts of decolonising should not lead to isolationism but encourage a dialogue that recognises the interconnectedness of knowledge systems while valuing local contexts. It is a shared responsibility that requires engagement from scholars, institutions, and policymakers worldwide. International collaboration can foster the exchange of ideas, methodologies and best practices for decolonising research.

Ensuring interdisciplinary collaborations that transcend the boundaries of traditional academic disciplines is another major transformational step

Decolonising research in India is a multifaceted and transformative journey that requires a collective commitment of scholars, institutions, policymakers and all stakeholders. As India navigates the complexities of its past and charts a course for the future, the attempt should guide academia towards a more just, inclusive, and intellectually vibrant future. It should also open the door to new possibilities — a future where knowledge is truly diverse, reflective of the richness of human experience and free from the shackles of forced historical inequities.