mini传媒

When we first received the invitation to 鈥減rovide practical advice鈥� and describe 鈥渨hat decolonisation means鈥�, we thought about the many conversations we have had about the extent to which it is possible to 鈥渄ecolonise鈥� a settler colonial institution. We also reflected on the many ways the term decolonisation is still absent in our university or, when it does appear, how it is often reduced to yet another version of diversity and inclusion. Drawing on the words of Ma虅ori scholar Linda Tuhiwai Smith that听,听we鈥檇 like to offer insights into how we, as听tauiwi听(non-Indigenous) scholars, can work to unsettle the settler colonial university. We agree with听,听who recently wrote that听decolonisation is 鈥渁 very promiscuous term. I鈥檝e stopped using it because it鈥檚 been so heavily co-opted.鈥� Instead, these insights focus on anticolonial and feminist praxis.

As non-Indigenous scholars, we can engage in anticolonial and听听that subvert the settler colonial university, but we cannot promise 鈥渄ecolonisation鈥�, especially in a country such as New Zealand, where the effects of colonisation are ongoing and where, in the words of Indigenous climate activist India Logan-Riley,听听is yet to be realised. Unless the university is fully engaged in land back, oceans back, decolonisation will be used by the settler colonial university to justify settler occupation of stolen land, water and knowledge听(see 鈥渁dditional links鈥�, below).

Rather than offer how-to tips for 鈥渄ecolonising the university鈥�, we suggest a few points as a听call for collective action to change things that are unjust 颅鈥� inside and outside the university. We argue that to engage in anticolonial, feminist practice, we must address the systems that produce violence and exploitation, not just in the scholarly aspect of our work but also within our own institutional and material conditions听such as听housing, jobs and access to health. Some of these points are taken from our forthcoming chapter听鈥淎 manifesto for transdisciplinary (transgressive) feminist praxis in the Academy鈥�.听

1. We can鈥檛 both love and change the university at the same time. We must actively engage in the disruption of oppressive, settler colonial and patriarchal practices. Learning from abolitionist struggles, we need to engage in non-reformist reform 鈥� that is, practices that improve the lives and conditions of those most marginalised (outside and inside the university) but that do not consolidate the power of the institution.
2. A crucial aspect of anticolonial praxis in the university is recognising and respecting Indigenous epistemologies and, where possible, engaging these as central to its curriculum while also peripheralising European and settler knowledge, which has been foundational in its formation. However, how and to what extent Indigenous knowledge should be in the university is not for non-Indigenous people to decide, but听the way we act within our natural and knowledge environment must not be听. We can and must resist extracting resources and knowledge from land, water and people. We need also remember that some knowledge is not ours to share; 鈥渟ometimes the knowledge does not need to be moved out of the communities where it resides into the pages, websites and walls of the academic industrial complex鈥� (Tolbert & Azarmandi, forthcoming). What anticolonial feminist praxis centres is being-in-relation (with place and people). We need to approach the incorporation of Indigenous knowledge with humility 鈥� there is a fine line between incorporation of Indigenous knowledge and cultural appropriation. What we can do is make space by disrupting disciplinary boundaries听and challenging the limitations of academic disciplines that discourage collaboration and maintain competition.
3. We must build collaborative partnerships and alliances with other marginalised communities,听acknowledging the intersections of colonialism, racism, sexism, homo-transphobia, ableism and other forms of oppression.听Building genuine relationships and collaborative partnerships with Indigenous and marginalised communities is essential. If these relationships benefit scholars and the academy more than the community, chances are they are meant to further empower settler colonial regimes and not disrupt and decolonise them. Adapt feminist and collaborative writing practices; refuse symbolic service requests and instead strategise and work towards systemic change: unionise, organise for a living wage听and improve institutional practices such as parental leave and听access to healthcare and housing.
4. Anticolonial praxis requires institutional transformation at all levels.听This also means securing the right to education and making sure public universities exist and are supported. In the institution, we need to critically examine and restructure policies, procedures and practices that perpetuate settler colonial regimes of power. It involves addressing systemic barriers that maintain inequality, such as access to education, hiring practices, tenure and promotion criteria, curricular decisions and funding allocations. Resist symbolic change and cultural window dressing. Name it; make it explicit.
5. Anticolonial and feminist praxis requires constant self-reflection and a commitment to unlearning. It involves critically examining our own complicity within the settler colonial structures. Be mindful, however, that this reflective and personal work alone does not create change 鈥� and sometimes, as feminist scholar听听has illuminated, it can become another way of not doing things with words. Connect, resist and organise.
6. Finally, we must dare to dream beyond the university.听What if the university can鈥檛 be unsettled or decolonised? If we do unsettle or decolonise the institution, will it be recognisable once we are done? As la paperson (the听avatar of听K. Wayne Yang, an associate professor of ethnic studies at the University of California, San Diego) has听written (and we cite in our forthcoming chapter), we should understand 鈥溙齮hat is the composite of many other [disloyal] machines鈥� 鈥� ones that 鈥榖reak down and travel in unexpected lines of flight 鈥� flights that are at once enabled by the university yet irreverent of that mothership of a machine鈥�. May we find each other鈥eyond the university, and unite in our irreverent lines of flight鈥�.

Mahdis Azarmandi is a senior lecturer in educational studies and leadership, and Sara Tolbert is an associate professor in the School of Teacher Education, both at the University of mini传媒.

This article originally appeared on Times Higher Education (THE)鈥檚 Campus website. If you would like advice and insight from academics and university staff delivered direct to your inbox each week,听.

Additional information

We understand that听鈥渇eminism is not a finished project, nor is it unproblematic鈥� and we advocate for a transdisciplinary feminism that is an intersectional, decolonial, anti-racist and anti-capitalist transfeminism:听Azarmandi, M. & Tolbert, S. (in press), 鈥淎 manifesto for transdisciplinary (transgressive) feminist praxis in the Academy鈥� in C. Hughes, C. Taylor, M. Salazar Perez, & J. Ulmer (eds),听Routledge International Handbook of Research and Methods in Transdisciplinary Feminism听(Routledge).