{"id":34797,"date":"2026-08-16T12:00:43","date_gmt":"2026-08-16T04:00:43","guid":{"rendered":"https:\/\/fass.nus.edu.sg\/srn\/?p=34797"},"modified":"2025-05-13T13:43:03","modified_gmt":"2025-05-13T05:43:03","slug":"the-coloniality-of-knowledge-and-the-autonomous-knowledge-tradition","status":"publish","type":"post","link":"https:\/\/fass.nus.edu.sg\/srn\/2026\/08\/16\/the-coloniality-of-knowledge-and-the-autonomous-knowledge-tradition\/","title":{"rendered":"The Coloniality of Knowledge and the Autonomous Knowledge Tradition"},"content":{"rendered":"

In recent years, the decolonisation of knowledge has gained prominence in academic discourse, drawing attention to the silencing of diverse voices and the dominance of Eurocentric narratives. At its core, decolonisation challenges the historical marginalisation of non-Western knowledge systems, advocating for a more inclusive and holistic intellectual landscape. The relegation of non-Western perspectives reflects broader trends of \u2018intellectual imperialism\u2019, where Western epistemologies are treated as universal frameworks for understanding the world. This not only marginalises local knowledge systems but also undermines the rich intellectual traditions that have evolved outside the Western paradigm.<\/span>\u00a0<\/span><\/p>\n

In \u2018The Coloniality of Knowledge and the Autonomous Knowledge Tradition\u2019 (<\/span>Sociology Compass<\/span><\/i>, 2024), Professor Syed Farid Alatas (NUS Sociology and Anthropology & NUS Malay Studies) explores how \u2018autonomous knowledge\u2019 can be used as a counter to the pervasive dominance of Eurocentric epistemologies. He critiques \u2018intellectual imperialism\u2019, defined as the \u2018domination of one people by another in their world of thinking\u2019, which shapes contemporary knowledge systems \u2013\u00a0 particularly how knowledge is often studied through a Western essentialist lens. He argues that this approach not only marginalises non-Western perspectives but also reinforces a colonial mindset, where Western knowledge is viewed as the default and superior framework. Drawing on Syed Hussein Alatas\u2019 (1972) concept of the \u2018captive mind\u2019, Professor Alatas illustrates how scholars constrained by intellectual imperialism lack originality and creativity in their work, perpetuating a cycle of dependency on external intellectual paradigms.\u202f<\/span>\u00a0<\/span><\/p>\n

Crucially, he argues that Eurocentrism, along with other hegemonic orientations such as sectarianism, androcentrism, and cultural elitism, plays significant roles in obstructing intellectual independence. He introduces the concept of \u2018autonomous knowledge\u2019, which aims to emancipate people from the imposition of colonial knowledge and institutions. Through the call for autonomous knowledge, Professor Alatas encourages scholars to critically reassess and reshape their approaches to knowledge creation.<\/span>\u00a0<\/span><\/p>\n

With Singapore\u2019s colonial history, the ongoing \u2018coloniality after colonialism\u2019 is evident in the silencing of disciplines like Malay Studies from postcolonial theory and decolonisation of knowledge discourses that had developed out of Singapore. This reflects broader trends of intellectual imperialism, where Western epistemologies dominate and marginalise non-Western knowledge creations. By embracing local epistemologies and methodologies, Singapore has significant potential to lead decolonisation efforts in reshaping academic discourse, policies, and culture.<\/span>\u00a0<\/span><\/p>\n

Read the article <\/span>here<\/span><\/a>.<\/span>\u00a0<\/span><\/p>\n

\"\"
Photo: iStock\/tang90246<\/figcaption><\/figure>\n","protected":false},"excerpt":{"rendered":"

In recent years, the decolonisation of knowledge has gained prominence in academic discourse, drawing attention to the silencing of diverse voices and the dominance of Eurocentric narratives. At its core, decolonisation challenges the historical marginalisation of non-Western knowledge systems, advocating for a more inclusive and holistic intellectual landscape. The relegation of non-Western perspectives reflects broader […]<\/p>\n","protected":false},"author":311,"featured_media":34798,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","ast-disable-related-posts":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"set","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[4529,4606,4609,4545,4604],"tags":[],"class_list":["post-34797","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-news","category-research","category-singapore-research-nexus","category-sociology","category-visible"],"acf":[],"yoast_head":"\nThe Coloniality of Knowledge and the Autonomous Knowledge Tradition - Singapore Research Nexus<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/fass.nus.edu.sg\/srn\/2026\/08\/16\/the-coloniality-of-knowledge-and-the-autonomous-knowledge-tradition\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Coloniality of Knowledge and the Autonomous Knowledge Tradition - Singapore Research Nexus\" \/>\n<meta property=\"og:description\" content=\"In recent years, the decolonisation of knowledge has gained prominence in academic discourse, drawing attention to the silencing of diverse voices and the dominance of Eurocentric narratives. 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