{"id":88951,"date":"2017-03-09T18:47:42","date_gmt":"2017-03-09T16:47:42","guid":{"rendered":"http:\/\/www.myza.co.za\/decolonising-the-curriculum-its-in-the-detail-not-just-in-the-definition-the-conversation\/"},"modified":"2017-03-09T18:47:42","modified_gmt":"2017-03-09T16:47:42","slug":"decolonising-the-curriculum-its-in-the-detail-not-just-in-the-definition-the-conversation","status":"publish","type":"post","link":"https:\/\/www.myza.co.za\/press\/decolonising-the-curriculum-its-in-the-detail-not-just-in-the-definition-the-conversation\/","title":{"rendered":"Decolonising the curriculum: it’s in the detail, not just in the definition | The Conversation"},"content":{"rendered":"

Decolonising the curriculum: it’s in the detail, not just in the definition<\/a>: <\/p>\n

The "de-" in decolonisation is a chance to break away from colonial ways of doing things.<\/span> Shutterstock<\/span><\/span><\/figcaption><\/figure>\n

In the two years since student protests kicked off at South Africa\u2019s universities, people have become increasingly interested in what decolonisation means. This stems from students\u2019 calls for university curricula to be decolonised. People want a precise definition. But it\u2019s not that simple.<\/p>\n

\u201cDecolonisation\u201d is a nuanced, layered concept. Its meaning cannot be unlocked using a scientific formula, recipes or definitions. An understanding of the process of \u201cdecolonisation\u201d lies more in its detail than its definition. <\/p>\n

For instance, little attention has been paid to how universities still reproduce colonial methodologies and practices that may not be relevant in South African universities today. <\/p>\n

Committee meetings are one example of an inherited practice. A meeting is a gathering of a group of people to make decisions. Most groups use some form of western parliamentary procedure for their meetings. \u201cParliamentary procedure\u201d is a set of rules for meetings which ensures that the traditional principles of equality, harmony and efficiency are kept. Robert\u2019s Rules of Order, the best-known description of standard parliamentary procedure, is used by many different organisations as their rule book for conducting effective meetings.<\/p>\n

The thought of a two-hour committee meeting \u2013 a staple of university life \u2013 fills many academics with dread. They know what will happen: they\u2019ll sit and listen passively, contributing only when asked to; watching others dominate the space and push their own agendas. They\u2019ll glare at anyone who dares to object or raise a point. Everyone just wants to escape.<\/p>\n

So why do things continue this way and, some may ask, why does it matter?<\/p>\n

There are many similarities between how students experience colonial classroom practices and how these manifest in university meeting practices. In both scenarios those who can speak are those who already have the currency to do so. Others, concerned about how their accents, use of language and lived experiences will be judged, remain silent and left out. <\/p>\n

There are other ways to conduct meetings and present lectures; many are already part of South Africa\u2019s cultural heritage. Could adopting, adapting or even just understanding more about these help universities to release colonialism\u2019s grip on their practices?<\/p>\n

Rethinking traditional practices<\/h2>\n

In African settings, different \u201cmeeting\u201d practices are followed. For example in traditional historic African societies, \u201cmeetings\u201d were gatherings to make decisions and to discuss issues that affected the community.<\/p>\n

The traditional lekgotla<\/em>, for example, has been used for centuries for village assemblies and village leaders\u2019 meetings. There\u2019s also the indaba<\/em>, historically an important conference held by the principal men of a particular community or with representatives of other communities; and the imbizo<\/em>, a forum for policy discussion.<\/p>\n

There are no doubt many more variations from a wider range of perspectives that could provide different \u201cmeeting\u201d approaches.<\/p>\n

The lekgotla<\/em>, indaba<\/em> and imbizo<\/em> have featured in meetings and conferences for some years now. But have these cultural practices been appropriated in name only? Do people really engage with what it means to be part of such a gathering?<\/p>\n

Ideally, by bringing individuals into a collective space, organisers should be inviting different knowledge and thought perspectives. Changing the way that \u201cmeetings\u201d are convened and conducted is a chance to canvass wisdom and experience. <\/p>\n

During a recent executive meeting of the Higher Education Learning and Teaching Association of Southern Africa (HELTASA), we decided to put this thinking to the test. Our approach was informed by some scholars\u2019 writing about decolonisation as a \u201cde-linking\u201d gesture.<\/p>\n

The \u201cde-\u201d in decolonisation, they argue, is an invitation to be active in making a \u201cgesture\u201d that breaks with colonial ways of doing things \u2013 especially those that continue to alienate, marginalise and silence people and their experience.<\/p>\n

We attempted to do things differently, and the ways of interacting that emerged drew on members\u2019 background, context, disposition and theories of change in meaningful ways. The feedback from members showed that individuals were able to find their voices, contribute meaningfully to discussions and felt valued through the personal and professional narratives and expertise they brought in. <\/p>\n

A different approach<\/h2>\n

The agenda was designed to include time for members to introduce themselves, share their vision and connect with each other in the group. They did this by dialogue and participatory techniques such as reflective exercises and drawings. They explained who they were, where they were located in higher education, and also reflected on their journeys into higher education as well as their reasons for being on the executive team.<\/p>\n

This was an important break from traditional meeting procedure, where the chairperson makes the introductions and effectively speaks for everyone. Our approach was a chance for people to speak for themselves and to bring their authentic selves, contexts and backgrounds into the room. <\/p>\n

The traditional academic-support staff divide in universities relegates administrative work to those who are lower on the academic hierarchy. Menial tasks are ascribed to secretaries and administrative support. Cognitive labour is carried out mainly by academics. By bringing people into the \u201cmeeting\u201d space on more equal terms, irrespective of their assigned roles \u2013 chair, secretary, treasurer – we started to \u201cpopulate\u201d the room in a different way that validated and acknowledged the team\u2019s varied expertise and energies. <\/p>\n

The question of agency in any organisation is critical. The power and ability to make decisions cannot rest with leadership alone. By empowering people in meeting spaces you enable them to exercise their agency to ask more questions, offer more suggestions and contribute more meaningfully to decisions.<\/p>\n

\u201cPowerful knowledges\u201d<\/h2>\n

Those who oppose decolonisation might argue that you cannot just throw out all the current ways of being and behaving; that not all structures or practices are harmful.<\/p>\n

But by exercising agency in this collaborative and responsive way, meetings can be seen as a spiral, not a linear process. People in academia should constantly move backwards and forward in their quest to find a solution. While striving for better ways to understand South African higher education today, those in the sector should look back and assess which ideas are still relevant and which should be done away with.<\/p>\n

If higher education is to re-centre itself, academics and other staff must be invited to engage with the \u201cpowerful knowledges\u201d they bring in. They have a wealth of cultural resources that the academy must value. How can academics reconceptualise and reframe what they know and do in their own fields \u2013 and then bring these visions into meetings and similar spaces?<\/p>\n

The changed meeting procedure we\u2019ve described here may offer some answers to these hard questions. It was a way to learn about others\u2019 narratives, disciplines and practices in much more nuanced, gentle, respectful, imaginative ways. It created opportunities for dialogue characterised by mutual vulnerability that we hope can be sustained and valued in future. <\/p>\n

Vulnerability, authenticity and respect \u2013 as well as imagination \u2013 are so vital in the decolonisation debate to ensure we really sink our teeth into the detail rather than bellowing at each other only about definitions.<\/p>\n

\"The <\/p>\n

The authors do not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and have disclosed no relevant affiliations beyond the academic appointment above.<\/span><\/em><\/p>\n

Source:<\/strong> The Conversation \u2013 Articles (AFRICA)<\/a><\/small>
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Read more on The Conversation<\/a>.<\/p>\n

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Decolonising the curriculum: it’s in the detail, not just in the definition: The "de-" in decolonisation is a chance to break away from colonial ways of doing things. Shutterstock In the two years since student protests kicked off at South Africa\u2019s universities, people have become increasingly interested in what decolonisation means. This stems from students\u2019 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","ngg_post_thumbnail":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2}},"categories":[4584],"tags":[8890,973,13985,12721,12080,3821,6651],"class_list":{"0":"post-88951","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-africa-news-2","7":"tag-conversation","8":"tag-curriculum","9":"tag-decolonising","10":"tag-definition","11":"tag-detail","12":"tag-its","13":"tag-just","14":"entry"},"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/posts\/88951","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/comments?post=88951"}],"version-history":[{"count":0,"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/posts\/88951\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/media?parent=88951"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/categories?post=88951"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.myza.co.za\/press\/wp-json\/wp\/v2\/tags?post=88951"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}