What is Decolonisation?, included below, is a six minute introduction by Dr Foluke I. Adebisi of The Law School, University of Bristol.

This book draws on decolonial studies, postcolonial feminist scholarship, and studies on identity, to bring together personal accounts written by female scholars who migrated from Latin America and joined universities in the Global North, and female scholars who moved from the Global North to teach in Latin American universities. The contributors examine how their lived experiences with gender, race, and place/displacement have impacted their social identities and on their roles as researchers and teachers. They describe how personal and intellectual negotiations in their new location have influenced their fight for plural forms of knowing and being.

This article explores the extent of inclusive and decolonised classroom dynamics in Dutch universities. She focuses on the intricate ways of classroom interaction which can usher those present in retracting from participating and engaging in class due to micro-aggressions, intimidation, or oppression.

These essays strive to bridge competing discourses of difference--for instance, feminist or anti-racist pedagogical models--to create a more inclusive education that adheres to principles of equity and social justice.

Michalinos Zembylas explores one of the aspects of coloniality that has come to the forefront of discussions in recent years, which is the colonial legacies of affects and emotions. Within critical theories in general and Freirean theory and critical pedagogy in particular, the achievement of social justice and the dismantling of oppressive relations have often been linked in part with the development of affects such as empathy. Zembylas argues that it is not clear how the workings of empathy in critical pedagogy might be conceptualized, when relations of coloniality are placed in the foreground. In which ways does the pursuit of critical consciousness through empathy map onto colonial histories and conditions? This article suggests that decolonization may not be always compatible to Freirean theory and critical pedagogy, yet it suggests that critical pedagogy can be reinvented as “decolonizing pedagogy”; to show this, the analysis focuses on the workings of empathy. 

This classic by bell hooks sees teaching students to "transgress" against racial, sexual, and class boundaries in order to achieve the gift of freedom as the teacher's most important goal.

Rubén A. Gaztambide-Fernández proposes three modes for a pedagogy of solidarity that is committed to decolonization. He argues for the possibilities of relational, transitive, and creative solidarity as a strategy for recasting not only human relations but also the very notion of what it means to be human, as crucial for decolonization.

Sue Jackson applies a feminist pedagogical approach to Freirian, postmodern and poststructuralist pedagogies.

Catherine Walsh makes an effort here both to explicitly ‘pedagogize’ the decolonial, and to name, engender and think from and with decolonial pedagogies of resistance (building on but also departing from Freire). 

This emphasizes the importance of engaging with intersectional approaches in our teaching, research, private reflection and collective organizing.

"How does degrowth need to be pursued to promote intragenerational socio-ecological justice without falling into the trap of reporducing (neo)colonial continuities? Albeit there is not (and cannot be) an ultimate answer to this question,

we have argued that an integral consideration of feminist and postcolonial

lines of thought can greatly contribute to making degrowth

(more) decolonial." ~ Dengler & Seebacher (2019:247)

It highlights the importance of thinking critically about:

- The pluralism of the theories, schools of thought, perspectives and methodologies we teach.

- The topics and issues that we consider to be key in the teaching of the discipline.

- The colonial influence on the pedagogical practices we use.

- The extent of the opportunities we provide to students to be interrogative.

• the origins of “decoloniality” theory in world systems analysis and Quijano’s epistemic turn

• the reader’s experience of Mignolo’s writing

• the influence of Conservative Revolution thinkers (Spengler, Schmitt)

• the originality and/or marginality of the “decoloniality” school

Edward Said.

By Rahul A. Sirohi, Sonya Surabhi Gupta