Modern epistemological models have not just been criticized from postmodern and western perspectives. Overall since the beginning of the 21st century, new concepts and theories arise that underline the necessity of new epistemological orientations, explicitly announced from non-western positions from the global south. This epistemological turn allows getting closer to what is called coloniality of knowledge. This concept refers to a specific form of cultural coloniality, globally in force through the dominant ways of thinking, understanding and knowing –in every day live the same as in social and cultural sciences and humanities. That is the reason for southern thinkers to reclaim the decolonization of knowledge, and to promote an epistemic and epistemological decolonization.
From an preeminently Latin American perspective, the research group modernity/coloniality figures as an central axis for the development and the articulation of different interdisciplinary contributions, which refer to the concept of epistemological decolonization. These contributions can be understood as certain continuations of 20th century Latin American critical thinking, of the philosophy and pedagogy of liberation, and of dependency theory, which moved away from their modern epistemological bases to realize a so called cultural turn. Simplifying —and using dominant western terms— we can say that these scholars express a particular Latin American form of postmodern and postcolonial critical thinking; having in mind that concepts of postmodernity and postcoloniality are based on western epistemology, it is better to talk about decolonial concepts and theories.
This monographic edition parts from the following question: What is the significance of epistemological decolonization today in education? Therefore we apply for proposals and papers that refer generally or specifically to this thematic area. References can be made to practical, theoretical, historical, historiographical or empirical concepts or theories of education; references can be made to the discipline(s) of education in general, or to specific subdisciplinary perspectives, for example to citizenship education, social work, intercultural education, or aesthetic and cultural education; the focus can be put on different times and spaces of the non-western as of the western world, of the modern as of the colonial world — or, finally, of modern/colonial spheres; it would be also possible to refer to the relation between decolonial education, global citizenship education or education for sustainable development, focusing on the role of international organizations like UNESCO.
Discussions about the importance of epistemological decolonization in the field of education also provoke a comparative view, and lead nearly necessarily to reflect comparative education from a decolonial perspective as well. A comparative perspective seems to be promising for decolonial studies, because it becomes necessary here to locate epistemic and epistemological positions and standpoints in terms of modernity and coloniality. Although decolonial thinking parts from the colonial wound, it is not limited to colonial and non-western subjects. On the contrary, it offers possibilities for everyone, because we all are modern and colonial subjects, tangled up one way or the other in the coloniality of power in the global context. These implications of the power relations constitute the necessity to compare y relate different perspectives on the topic of epistemological decolonization in education. As an explicitly comparative subject, papers are welcome as well, which discuss the importance of a decolonial turn particularly in comparative education.
Guest editor: Phillip D. Th. Knobloch (University of Siegen, Germany)
Deadline for receiving the articles: October 10, 2018