Discussions about decolonial approaches to education and anti-racist practices have gained increasing attention in recent years. While in Brazil a few months ago, I decided to explore the topic from a Brazilian perspective and came across the work of Professor Barbara Carine, whose insights left a lasting impression.
Barbara Carine is so committed to the decolonisation of education that she not only published several books on the topic, but she also founded the first afro-Brazilian school, Escola Maria Felipa. Her thoughts on anti-racism and what she calls intellectual-plurality were very inspiring and here I am, sharing them with you.
Going beyond anti-racism
In Becoming an Anti-racist Educator (Como ser um Educador Antirracista), Barbara Carine argues that the concept of anti-racism inherently revolves around racism; it exists as a response to it, implying the persistence of a practice that ideally should not exist. If someone says "your hair is ugly," a person committed to anti-racism would counter with "your hair is beautiful." Barbara emphasises that the anti-racist struggle is especially taxing for Black individuals, as it demands constant vigilance. It is as if we were constantly on alert to challenge a racist attitude.
At first glance, one might ask: if the concept of anti-racism is problematic, then how should we address racism? This was the question I found myself pondering while reading the book. Barbara clarifies that anti-racism is one of many tools to combat racism, yet it may not be the most effective. In the context of higher education, anti-racism could be considered an initial step to address structural racism, encouraging staff and students to reject expressions and behaviors that perpetuate White privilege. After discussing anti-racism and implementing anti-racist practices, universities could start thinking of what Barbara calls intellectual-plurality. Metaphorically speaking, if the university was a body and racism was a wound, anti-racism would function as first aid and intellectual-plurality would be the deeper, healing medicine.
Intellectual-Plurality
Intellectual-plurality is introduced at the beginning of Barbara’s book as a decolonial concept she developed to dismantle the framework that positions White and Eurocentric epistemes and norms as the default model of intellectuality. While developing the pedagogic approaches that would be adopted by the school Maria Felipe, Barbara noticed that subjects such as History and Religion have historically prioritised European and North American perspectives in Brazil, neglecting the history of native Brazilians and Afro-Brazilian religions. To address that, she put her intellectual-plurality concept into action, diversifying the curriculum.
Rather than prioritising a single narrative, the school introduced a variety of perspectives to students. For instance, instead of solely celebrating Christian holidays, the school included important dates from African heritage. Through intelectual-plurarility, the school has prepared students to become agents of change who embrace differences and dialogue with them. The transformative power of this approach to education is immense and I've been thinking of ways of replicating it to higher education, especially in the UK.
Imagine if lecturers included varied epistemes in their courses, with at least one stemming from Latin America, Asia, or Africa. What if they diversified the case studies presented to students or designed assessments that allowed students to analyse events relevant to their own experiences? One might argue that it’s impossible to encompass every perspective—and while that may be true, there’s still much we can do to broaden curricula beyond White and Eurocentric views. British universities and staff can benefit greatly from intellectual- plurality:
Academics can expand their knowledge, building bridges between theories and methods widely recognised in Europe with those that come from Latin America, Asia, and Africa. Plural epistemes may open new venues for research and foster international collaboration.
In teaching, intellectual-plurality encourages inclusive dialogue. When different experiences and backgrounds are embraced as the norm, diversity becomes a source of connection rather than a source of anxiety or alienation.
The diverse student body in British universities is one of its greatest assets. Intellectual-plurality can enhance students' wellbeing by representing them within the course material. This approach not only encourages active participation in class but may also inspire students to apply the knowledge gained at university in their local communities or home countries.
By adopting intellectual plurality, British universities can expand their social capital and strengthen their reputation, positioning themselves as plural and global institutions.
All in all, intellectual-plurality can do more than address racism. It has the power to create a virtuous cycle within universities. This cycle can positively impact student wellbeing, attract a more diverse student body, encourage academics to pursue global collaborations, and inspire change at local, national, and international levels.
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