Transforming higher education in Bolivia by linking two contra-hegemonic movements: agroecology and the Decolonial turn

Figures & data

Table 1. Strategies to decolonise higher education.

Analytical Dimensions	Possible Paths
Methodological dimension: Urges designing methodologies that respond to each reality and paying attention to ethics (Stein, 2019; Tuck & Wayne Yang, 2019). It requires adopting Indigenous methodologies and epistemologies (Chilisa, 2017).	Chilisa (2017) proposes to decolonise mainstream methodologies and promote the co-existence of knowledge. Sultana (2019) recommends practising deep listening, humility, reflexivity, solidarity, cultivating a decolonial attitude, and consciousness. Moreno-Cely et al. (2021) urge to break with the monologues in collaborative spaces, adopting a listening dialogue of wisdom. Todd’s (2016) and Tuck and Wayne Yang (2019) urge to embrace Indigenous methodologies to promote self-determination and sovereignty. Additionally, Tuck and Wayne Yang (2019) propose decolonising participatory methods by paying attention to power and ethics. Harvey and Russell-Mundine (2019) argues that critical self-reflection can be a valuable tool as it can help to identify the deep-rooted colonising predispositions that nurture injustice, inequalities, and racism.
Epistemic dimension: Seeking to dismantle epistemic hegemony and modernity violences by de-racialising, de-masculinising, de-genderising educational spaces, and epistemological resistance. Revitalising and honouring all marginalised forms of knowledge and ending with Western epistemologies’ domination (Andreotti et al., 2015; Restrepo, 2014; Santos, 2014; Wu et al., 2018).	Indigenise and making black/brown/feminist curriculum (Chilisa, 2017; Dei, 2016; Todd, 2016; Tuck & Wayne Yang, 2019). Dei (2016) argues the need for decentring and diversifying the curriculum. Simultaneously, Santos (2014) and Grosfoguel (2012) call for epistemic diversity by transforming uni-versity into pluri-versity. Sultana (2019) proposes questioning the ultimate goal of teaching but also the what, how, by whom, and for whom.
Ontological dimension: Seeking ontological disobedience as a constant revolution that confronts the coloniality of reality and breaking off the systematic violence of modernity. Allowing us to imagine other possible realities, embracing plurality and justice. (Burman, 2016; Stein, 2019; Todd, 2016; Wu et al., 2018).	Simpson (2014) highlights the need and importance of developing all kinds of knowledge, intellectual and spiritual or emotional, and propose using land as a pedagogical tool (Simpson, 2014). Based on the Andean concept, Ch’ixi, Rivera (2012) proposes a parallel co-existence of multiple cultures that complement each other through reciprocity. Shahjahan (2005) proposes integrating spirituality into knowledge production, arguing that the researcher’s spiritual worldview shapes the kind of questions s/he will ask in the research process. Burman (2016) suggest going beyond the narrow academic system and enlarge the criteria to validate knowledge.
Ethical dimension: In his seminal work Enrique Dussel (1998) proposes the ethics of liberation, understood as a liberation process of the victims of modernity, a political act that allows them to be free. It is the pursuit of epistemological and ontological co-existence (Stein, 2019). It implies eradicating dominant patterns of relationships that extinguish other collective existence possibilities (Stein, 2019). Using a pedagogy of solidarity (Gaztambide-Fernández, 2012).	The liberation process means breaking with white men’s supremacy (Todd, 2016). According to Sultana (2019), ethical actions require learning to see and do differently and to enact deep listening in the pursuit of social justice. It also needs the establishment of ethical research protocols (Smith, 2012) and methodologies that value alternative voices (Dei, 2016), founded on spirit, integrity, reciprocity, responsibility, respect, and equality values (Harvey & Russell-Mundine, 2019). For African people, an ethical framework is based on relational accountability, respectful representation, reciprocal appropriation, and rights and regulations (Chilisa, 2017).
Socio-political dimension: Decolonising needs to be a political process to social transformation. It is the pursuit of social justice education, research, and practices. It addresses inequalities, exclusion, domination, appropriation, exploitation (Bhambra et al., 2018; Maldonado-Torres, 2016; Sultana, 2019; Tuck & Wayne Yang, 2019). Therefore, there is no social justice without epistemological justice (Santos, 2014) and ontological disobedience (Burman, 2016).	Some of the proposals are: (i) connecting HEIs with social movements (Maldonado-Torres, 2016; Tuck & Wayne Yang, 2019). (ii) thinking as a community, promoting a collective inquiry, collective knowledge production, and collective reflectivity (Dei, 2016; Harvey & Russell-Mundine, 2019; Maldonado-Torres, 2016). Tuck and Wayne Yang (2019) propose structural changes in pedagogy, curriculum, schooling, and educational policy that generate social transformation. Dei (2016) considers that a proactive strategy is educational outreach and community engagement.

Figure 1. Outline of PRR-ILK process. Adapted from (AGRUCO, 2000).

Figure 2. Epistemological foundations of PFCID. Adapted from (AGRUCO, 2011).

Figure 3. Overview of the beneficiaries of PFCID per municipality (1998–2019).

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