Decolonize is a term sliding into a meaningless abyss- (thanks to post-secondary institutions?)
I’m positive I heard this correctly in a recent post-secondary presentation, a scholar saying something to the effect of: “publication of this book Indigenous peoples in Canada is an indication of how we as an institution are decolonizing.”
In a PPoint presentation, I’m positive I read a bullet-point suggesting: ‘we are decolonizing course materials’ in relation to university courses.
I had to ask, ‘what the heck does that mean?’ It was a long-winded and convoluted response, in which I was still unclear what that phrase meant in that context. (I have a suspicion whomever authored that slide is positioned similarly… unclear. Maybe they were told they had to put it in…?).
In 2012, scholars Eve Tuck and Wayne Yang, published an oft cited article arguing that Decolonization is not a metaphor:
Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking”, turns decolonization into a metaphor.
In their article, Tuck and Yang express concern about how the term decolonization is so easily adopted and co-opted; that it quickly becomes a metaphor for many other things… like… social justice, equity, diversity and other related societal challenges.
I find that whenever I hear this term - decolonize - I return to its literal meaning, such as “to free (a people or area) from colonial status: to relinquish control of (a subjugated people or area)” or, “to free from the dominating influence of a colonizing power.”
It’s the prefix de- that gets me every time.
Generally, a pretty simple meaning, those two letters together (in English); they mean to “do the reverse, or opposite of” or “to get off of” as in “deplane” or “detrain”. If something is de-watered, that means take the water out, or the water is gone.
To detoxify, means to reverse the toxicity. To decode, means to break down the code. To deflate. Decommission. Derail. Deactivate. The list goes on.
Even the word decide is built upon de- (off, away from) and Latin caedre, meaning ‘to cut’. Thus, to decide, means to cut off, as in settle the dispute. Conversation is over, we have decided.
When did decolonize come to mean so many slippery and slithery things? It appears that this is a word that dances in the shapes of many things that it is, in fact, not.
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Metaphors are powerful beings; and they are everywhere. Metaphors shape languages; shape thought; and shape-shift. Case in point, those first two sentences are merely metaphor layered upon metaphor.
There are a variety of definitions of metaphor; here are a few:
- “a figure of speech in which a word or phrase literally denoting one kind of object or idea is used in place of another to suggest a likeness or analogy between them (as in drowning in money)”
- “something used, or regarded as being used, to represent something else; emblem; symbol.”
Our entire conceptual system (another metaphor) is but a metaphor. Our conceptual systems guide how we communicate, how we act, what we value, and even how we think. The word, and noun (person, place, or thing) - Concept - is also a metaphor. We call it a ‘thing’, but what sort of ‘thing’ is it really? Similarly with ‘systems’ - most are perceived, not actual.
Even trying to define system, requires more metaphors, as definitions suggest that a system is “a set of principles or procedures according to which something is done; an organized framework or method.” And, “an organized or established procedure.” And, “a manner of classifying, symbolizing, or schematizing.”
The etymology (roots) of the word metaphor combine “meta-” with “pherein”. The word, or prefix, meta- generally means, “over, across” although also “in the midst of” or “among, between”. The Greek word pherein means to “to carry, bear” (from Proto-Indo-European root *bher- “to carry,” also “to bear children”.
Early Latin and Greek meanings of metaphora meant: “a transfer,” especially of the sense of one word to a different word, literally “a carrying over.”
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Tuck and Yang in their article:
At a conference on educational research, it is not uncommon to hear speakers refer, almost casually, to the need to “decolonize our schools,” or use “decolonizing methods,” or “decolonize student thinking.” Yet, we have observed a startling number of these discussions make no mention of Indigenous peoples, our/their [Tuck is Indigenous, Yang is non-Indigenous] struggles for the recognition of our/their sovereignty, or the contributions of Indigenous intellectuals and activists to theories and frameworks of decolonization.
Further, there is often little recognition given to the immediate context of settler colonialism on the North American lands where many of these conferences take place.
They suggest that much of this work is ‘domesticating decolonization’ - a strong metaphor. Their pointy argument is that discussions and debates about human and civil rights, along with educational equity, are too quickly absorbed by non-Indigenous scholars and institutions - a “long and bumbled history” they argue.
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In 1980, Lakoff and Johnson published the book: Metaphors We Live By. They point out that language is important and a “source of evidence” for the conceptual systems in which we communicate, including how we think and act.
An example they use is the common expression: “Time is money.” Exploring this sort of metaphorical expression, they argue, can provide insight into a society or culture and everyday activities and thinking. For example, the expression ‘time is money’ can be expressed in other ways too, such as: “Thank-you for your time” and “Is that worth your while?” and “I lost a lot of time when I got sick”. These expressions point to the thinking and rationale that ‘time’ is a limited resource; a commodity. The way these metaphors are used and embedded can highlight values in a culture.
However, the reality is that time is what it is - always. It doesn’t move. It is neither fast, nor slow. It is our perceptions of it that change. We move through it as if on a train. Getting right down to it, does time exist separately from the brain that creates the perception of it?
What about emotions?
What does it mean to be “up” or “down”? Why do we finish up? But maybe don’t like to leave things up in the air? Yet can feel in high spirits… (kind of complicated).
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I’ve been watching with some curiosity and pained winces, as the word decolonize has, in fact, become a metaphor for many things. In education circles, it is tossed around like fresh fish at the Pike Place fish market in Seattle; or bandied about like the clichés of sports commentators and athletes at playoff time.
The term has become so common place in post-secondary education in this country, that it resembles and is frequently evoked like the term inflation. A word on the tip of many tongues these days and economic pontificators.
For those investing or invested in various things, inflation is considered an adversary. Inflation has been personified, such as: “Inflation has pinned us to the wall” and “Inflation will hit all families in the pocket book” - metaphorical melees.
[note: what’s the opposite of inflation? You got it: deflation. There’s that darn de- prefix again.
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Lackoff and Johnson pointed out that some of the most obvious metaphors are when processes are referred to as if they are a person. For example, “Cancer finally caught up with him.” Or, “His religion prohibits him from drinking beer.” Or, “Inflation is attacking the foundations of our economy”. “Inflation is eating up my retirement savings.”
Personifying metaphors
In this case, inflation and cancer flit around like characters in a play - a tragedy maybe. The point of this personification is to facilitate understanding in human terms; these terms assist in building understanding (another metaphor) related to our motivations, goals, actions, and characteristics - and often cultural biasses.
The point of discussing and presenting inflation or cancer as an adversary to be defeated, or fought, gives meaning to our personal struggles and losses.
[defeat - another de- word, meaning de- (un, or not) and facere (to do; perform). Thus not performing well, is to be defeated.]
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With this pondering in mind, it doesn’t seem much of a stretch to suggest that ‘colonization’ is a similar adversary for many, as inflation, or cancer, or depression. Similarly with ‘decolonization’ - not a popular word with others. The result is largely a forum of polarities; a playoff game with win or lose.
To ‘communicate’ essentially means ‘to make common’; same roots as community, where we live in common. Going back to ancient roots *ko meaning “together”. Communication is generally intended to develop mutual understanding. Metaphors are an important part of communication; however so are words.
A challenge arises when words with certain meanings, then also become metaphors or euphemisms - potentially for things that the word doesn’t actually mean. Similarly, when words are metaphorized in ways that create confusion, or connotations whereby the initial meaning is lost; or, become oxymoronic phrases. For example, ‘decolonize the university’ - it’s kind of like saying decolonize Crown land, or decolonize the monarchy, or decolonize Wall Street.
The first universities were created by Catholic monks, and if the recent apology by the Pope is any indication, some pretty crappy things have been instituted by ‘the Church’. Might there be calls coming to decolonize the church? These are murky paradoxes.
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Similar to a recent post on this website, post-secondary institutions are engaged in trickery when they suggest that EQUITY is a high priority, in the midst of charging International students tuition rates that are 3-5x what a domestic student pays. These students, with their paid fees are in the same classes, same programs, same instructors. That is not equity; that is INEQUITY, by definition; in principle.
The issue of international student tuitions in this country is unfettered capitalism. It stretches back to the 1970s, when governments of the day basically opened the floodgates (more metaphors). There is no reason for inflated tuitions other than revenue and profit. Thus, it is not possible to decolonize the university, or, decolonize the college, while in the midst of an exponentially growing International student body. And, not for a second is this a critique of the principle of hosting students from International regions. In Canada, this is predominantly students from China and India.
It’s basic language games and communication. An institution cannot “internationalize” and “indigenize” at the same time. Can components of an institution pull in opposite directions - absolutely; however, not overall.
For example, if a post-secondary institution is claiming to ‘decolonize’ itself - let’s say in BC, where most institutions are on disputed territories, or unceded lands - will these institutions give the land back that they’ve purchased or acquired to the First Nation or Nations in the area? Or, how about sharing the revenues generated from International students? Or, from general operations overall? What happens with annual budget surplus?
In the BC forest industry there are now many revenue sharing agreements with First Nations across the province - 126 agreements in the most recent count a few weeks ago. The basis of these agreements is built upon recognition that there are still outstanding questions about Aboriginal rights and title, rights enshrined in the Constitution of the country (Sec. 35), and recognition of much negotiating to go. These agreements are also precipitated by the Tsilhqot’in decision, and win over the Province of BC in the Supreme Court of Canada in 2014. Thus, the terms unceded and disputed territories.
In comparison, in 2020, the BC forest industry contributes about $5.5 billion to the provincial gross domestic product (GDP). International students alone, in 2019, contributed an estimated $3.3 billion. According to a government sponsored report, international education in BC is considered an “export industry” and accounts for almost 11% of ‘exports’ - only behind minerals/oil/gas and wood. It is also suggested that international education at BC post-secondary creates over 40,000 jobs and over $600 million in government revenues.
Most post-secondary institutions operate on disputed territories (esp. in BC) - and there is little doubt of this in the many long and convoluted land acknowledgements on websites, in email signatures, and powerpoint presentations. However, I’m not aware of a single revenue-sharing agreement between a First Nation(s) and a post-secondary institution operating on its territory (or by proxy the provincial government). Yet, the Nations face the impacts of thousands and thousands more visitors to territories. This includes impacts on housing, local services, and the reality of more people on unceded lands.
It’s a sticky situation. Yet… most post-secondary institutions, at least in BC, continue to claim that they are ‘indigenizing’ and ‘decolonizing’. However, almost every one of the 20+ post-secondary institutions in BC, has experienced rapid growth and expansion of international students, and deeper dependence on international students paying 3-5x the tuition that a domestic student pays. There are currently no regulations, that I’m aware of, guiding this practice - nationally or provincially.
It might be time to re-evaluate what is meant by decolonization in post-secondary. When that word, that term, starts to show up in corporate lingo-filled strategic plans and community-relations guides… it is in danger of becoming, if not already become, a bullshit term. I’ve read in the literature that many raise decolonization as a fight against imperialism. However, what is the current situation with International students and tuitions, but another form of capitalist imperialism - no?
The word decolonize, should not start to resemble the full bullshit terms of ‘integrity’ and ‘transparency’ and ‘responsibility’ that have begun to be knit together across institutions like rafts, islands-even of plastic garbage in the ocean, cluttering shores, and creating navigational challenges.
What is in fact being asked of institutions when folks are arguing for, requesting, or advocating for decolonization in post-secondary?
Deeper exploration of that ask, demand, ‘reconciliatory initiative’… may reveal language, that can rally a more common ‘understanding’, which sits at the root of effective communication and functioning community.
Pardon the further metaphors, however, the term decolonize has become watered down by institutional investment, with no disrespect intended towards those scholars that have done some fantastic exploration and thinking on this term and ‘process’. Or those that continue to advocate for this ‘process’; this slippery fish of a term. However, it’s like walking along the razor-edge; far better that the term has infiltrated these institutions than not… but now it is being assimilated into corporate lingo, and institute-speak.
This is generally always the case when a term becomes Power-Pointed and powerpointable. It points to the contradictory notion that the term decolonize has become colonized…
When one hears an institutionalized administrator suggesting that adopting ‘plain language standards’ is a form of indigenization and decolonizing… there’s a problem. In this case, it seems that Tuck and Yang’s concerns may have taken roost - a domesticated decolonizing.