Decolonising Classroom Management and Its Political Hegemony in Universities

Abstract

This theoretical opinion paper responds to the existing colonial hegemony in university classrooms. The study is underpinned by decoloniality with objectives to conceptualise decoloniality as a theoretical lens for classroom management and to present the assumptions of decoloniality as an effective classroom management system in universities. The study is located within a transformative worldview, and the argument was analysed using conceptual analysis as a tool to make sense of the argument deductively. The study argued that knowledge production through dialogue, advocating for the weaker voices in the classroom, and challenging power structures are dimensions needed to decolonise classroom management in the university system. The study concludes with the need to promote an atmosphere that encourages discussion, provides opportunities for underrepresented groups to take centre stage, and facilitates bravery from its members towards oppressive systems within the classroom.

1. Introduction

Colonisation has had a lasting impact on power dynamics worldwide. By definition, power is the ability to control or influence—it shapes material existence and lived experience through access to resources such as money, housing, transportation and other social amenities. Colonialism works to deny certain populations these kinds of resources while privileged people are allowed more access and use of them. The legacy of colonialism includes a system where knowledge is controlled, decisions are made for people, and economic potential is limited (Bulhan 2015; Miyoshi 2023). Those who possess power, therefore, have an unfair advantage in society; their standard of living is higher than their marginalised counterparts, not just because they have access to more resources but also because there is an effect on self-determination and clout. In short, who has power has everything to do with whose voices can be heard and magnified within systems that affect real change. Thus, as the post-colonial movement continues redefining identities (Marschall 2016; Gichki 2020), it is necessary to centre the discussion on how societies can contribute towards advancing equity in terms of who owns how much and benefits from what resources—material or otherwise. This movement is not complete if classroom political hegemony continues unchallenged.

The classroom is a unique environment in which power dynamics and structures of authority are continually negotiated (Hazari et al. 2015; Sarroub and Quadros 2015). Most especially in university settings, the struggle for power between lecturers and students is ever-present and visible. Lecturers, who are assumed to be powerful (Omodan 2022), are often granted greater resources and assert their applications where possible. Yet, students can also use the capacities available to them and strategise ways in which to resist said authority if unjustly used. Moreover, both parties must negotiate access to knowledge, as educators often share information and resources with students who express seriousness and passion for learning. In sum, via understanding strategic exchanges of resources, knowledge and access to power within various educational contexts, the process of negotiating what it means to be empowered is unveiled.

Universities have traditionally been known to be intellectual hubs where the communal engagement of students and academics can foster learning and creativity (Etzkowitz 2014). However, some universities, particularly in regions with a history of colonisation, suggest that power imbalances between lecturers and students might contribute to challenges in the classroom environment, including issues related to cultural identity and other potentially unfavourable dynamics (Nieto 2004; Rodríguez 2009; Omodan and Makena 2022). Such dynamics can be partially attributed to a colonial legacy that continues to affect today’s universities in terms of systems, policies and procedures. Segregated classrooms, with specific spaces set aside for particular racial or ethnic groups, have also been reported as a consequence of coloniality (Kiyaga and Moores 2003; Watts and Erevelles 2004). Combined with implicit biases manifested on the part of instructors (Chisadza et al. 2019; Fan et al. 2019), these situations become breeding grounds for prejudice, highlighting the urgency of promptly eliminating all vestiges of colonialism from the university classroom. In a university setting where teachers are assigned authority via their control over grades, much of this felt discrimination stems from an asymmetry in the relationship between instructors and students (Pitt and Winstone 2018). This power imbalance can act as a barrier to creating inclusive classrooms where everyone is guaranteed respectful participation in the educational experience.

Therefore, it is essential for higher education institutions to seek out ways to decolonise university classrooms as a way to create an effective classroom management system. Hence, the place of decoloniality is imminent as it can create an environment of mutual respect and understanding between lecturers and students. To decolonise classroom spaces, universities must seek ways to understand and dismantle oppressive systems of power in the classrooms. Instead of allowing these systems to continue unchecked, decolonising efforts will allow both classroom stakeholders to recognise the necessary need to challenge the status quo while learning how they may be more actively involved in creating a diverse educational experience. Through this movement, fostering a classroom culture based on equity and inclusion—essential components for successful classroom management will be promoted, hence the need for this study.

1.1. Research Question

In order to ensure that the aim of this study is actualised, the following research question was raised:

• How can the political hegemony within university classrooms be decolonised to ensure effective classroom management?

1.2. Research Objectives

To answer the above research question, the following research objectives were raised to pilot the study:

• The study conceptualises decoloniality as a theoretical lens for classroom management.
• The study presents the assumptions of decoloniality theory as an effective classroom management system that could be put in place in the university system.

2. Methodological Stance

This study is a theoretical opinion paper. This theoretical opinion draws strength from arguments rooted in decoloniality, which are highly complex and necessitate a thorough exploration of analysis. With such an outlook, the study seeks to open up possibilities of different viewpoints that move beyond restrictive binaries and single-dimensional perspectives, yielding countless opportunities to think innovatively and arrive at solutions that would otherwise be dismissed. Considering this, it is believed that a transformative paradigm should be invited to enable the researcher to engage the theory of decoloniality towards promoting social and political changes (Mertens 2007; Farias et al. 2017) within classrooms. That is, the study is located with a transformative paradigm. The transformative paradigm provides a new lens for creating social change (Mertens 2012). These scholars (Mertens 2007, 2012; Farias et al. 2017) have identified this paradigm as the key lens used to answer many of society’s queries and create long-lasting transformations. Hence, investigating topics such as identity, power, hierarchy, oppression, and privilege is essential in creating nurturing and free societies and thus becomes a tool for effecting significant change in decolonising political hegemony in university classrooms.

In order to make an informed argument, the study uses conceptual analysis as a tool to interpret the complex theory and its assumptions towards meaning-making. Utilising a conceptual analysis framework helps to accurately interpret complex theories, giving me the ability to gain deeper insights into the assumptions behind meaning-making (Coombs and Daniels 1991; Bix 2007). This approach is effective in providing a structured understanding of core arguments, allowing me to apply contextual frames of knowledge and my own critical thinking methodology. This not only allows for an informed argument but also bridges the gap between theoretical concepts and their practical applications, painting a vivid picture of how these ideas could be used in everyday life. Hence, the following section presents the concept of decoloniality as the framework for this study.

3. Presentation of the Theory: Decoloniality

Decoloniality is a critical framework that seeks to challenge and transcend the legacies of colonialism in various aspects of society, including knowledge production, culture, and politics. At the heart of this discourse is the idea that colonial structures persist and continue to shape contemporary realities, necessitating a conscious effort to “decolonise” thought, institutions, and practices. Fanon (1963) delves into the psychological impact of colonisation and posits that liberation from colonial rule requires a radical transformation of the self and society. Similarly, Edward Said’s “Orientalism” critiques the West’s representation of the East, arguing that these representations are not neutral but deeply embedded in power dynamics, perpetuating colonial hierarchies (Said 1978). Said’s work underscores the importance of interrogating dominant narratives and understanding the politics of representation. Another significant voice in the discourse on decoloniality is Walter Mignolo, who emphasises the importance of “de-linking” from Eurocentric paradigms to allow for a plurality of knowledge systems (Mignolo 2007). Escobar (2007) and Ndlovu-Gatsheni (2013) further this argument by highlighting the need to recognise and validate Indigenous knowledge systems and practices. Spivak (2004) also raises questions about representation and the challenges marginalised voices face in articulating their experiences within dominant frameworks. In essence, the works of these scholars collectively underscore the multifaceted nature of decoloniality and the need to challenge and transform structures of power, knowledge, and representation that have their roots in colonial history.

Therefore, one can agree with other authors that decoloniality is an analytical and philosophical framework that seeks to tackle contemporary social issues by questioning and dismantling colonial power structures (Purewal and Ung Loh 2021; Zembylas 2021). It seeks to critique colonial institutional scripts and orientations that have shaped our understanding of the world by addressing the unequal relations of power between coloniser and colonised (Dastile and Ndlovu-Gatsheni 2013; Morreira et al. 2020) while also developing a more nuanced appreciation of knowledge rooted in communities and marginalised forms of thought (Bekithemba and Dipane 2017). Spanning beyond the political realm, decoloniality focuses on cultural practices that address lived experience, such as gender identity, race, class, and ethnicity, as well as language, literature, education and religion (Schiwy 2007; Bhana 2022). A fundamental element of decolonising scholarship is that it is rooted in acts of humility: resistance to hierarchies coupled with an understanding of multiple perspectives (Behari-Leak 2019). Using this approach, one can gain a deeper appreciation for the diversity within our historical legacies, ultimately leading to social transformation.

Beyond historical legacies and social transformation, decoloniality in the context of schooling and education presents an opportunity to reimagine and reconstruct the educational landscape by integrating Indigenous and local cultural knowledge (Dei 2000). This integration challenges the conventional, often Eurocentric, educational paradigms that have historically marginalised other ways of knowing (Breidlid 2013). By valuing the rich tapestry of Indigenous epistemologies, educators within classrooms and beyond can cultivate learning environments that honour the principles of Land and earthly teachings (Saidero 2022). These teachings emphasise spiritual ontologies of relationality, where knowledge is not just an individual pursuit but a communal journey woven through the threads of sharing, reciprocity, connections, and mutual interdependence (Dei 2008). Such an approach fosters a community of learners accountable to each other and the broader ecosystem they represent.

In this vein, the philosophy of Ubuntu, which articulates a sense of collective identity and mutual respect, becomes particularly salient. Ubuntu—“I am because we are” (Larkin 2015, p. 255) is a philosophy that permeates educational practices, promoting a schooling system that is not just about the transfer of knowledge but about building a community that thrives on the principles of social responsibility and interconnectedness (Ngubane and Makua 2021; Aubel and Coulibaly 2023). In an Ubuntu-inspired education system, the success of one is inextricably linked to the welfare of all, encouraging an inclusive learning culture that is empathetic, encourages dialogue, and community-oriented (Iline and Phillip 2019). This philosophical approach to education and schooling has the potential to subvert classroom political hierarchies by prioritising communal well-being and the holistic development of learners, ensuring that education is a shared journey towards enlightenment and empowerment.

Based on the above, one can argue that decoloniality is an important concept that helps us understand colonialism’s systemic, structural, and spectacular perpetuation. It is used to recognise how thought and actions both in the present and past are colonial in origin and must be actively destabilised. Significant aspects of decoloniality include an examination of power relations, an assertion of historical truths, an affirmation and validation of marginalised cultures and peoples, an engagement with materials such as literature, film, music, art, and language to interrogate colonial legacies, and the implementation of equitable policies that address structural inequalities. By integrating these elements into practice with interdisciplinary dialogue and action towards forms of personal and political liberation, decolonising work can bring about transformative justice and social healing (Baker 2019).

However, decoloniality is also related to classrooms, which should take cognisance of classroom activities because a decolonial classroom is one of the most powerful tools we have for creating an equitable learning environment (Meighan 2022). On another note, I argue that diversifying the curriculum and teaching materials to reflect the backgrounds of all students forms the foundation for classroom liberation, which is also an element of decolonisation. When power and social justice issues are presented in a nuanced way, opportunities for meaningful dialogue ensue, allowing all students, regardless of their cultural background, to understand and debate these topics in an academic setting. This can be amplified via assessment design, which encourages diverse input while also providing an avenue for students to involve themselves in the creation of knowledge, assisting them to engage more deeply with the topics in discussion. In this manner, decoloniality within the classroom allows everyone’s voices to be heard and respected.

Assumptions of Decoloniality

This section discusses the significant assumptions of decoloniality theory as applied in education spaces. They are a production of knowledge using dialogue, empowering the marginalised, and challenging power structure.

• Knowledge through dialogue: Knowledge through dialogue is one of the assumptions of decoloniality, as deduced from the above conceptual presentation. Dialogue is an invaluable tenet, as it provides a means for individuals to share, expand, and evaluate their knowledge (Siry 2011). This has made decoloniality a critical approach to studying and understanding the world, particularly within the knowledge-production process. One of the key assumptions underpinning decolonial approaches is that knowledge can and should be attained through dialogue between different parties to better understand and interrogate what this knowledge entails and how it can be used. Dialogue, based on mutual respect and understanding, encourages an exchange of ideas that works beyond traditional methods of knowledge acquisition as it allows for a two-way learning process by recognising multiple interpretations of reality. Dialogue also transcends learning environments bounded by a single framework, offering a comprehensive view that helps challenge existing oppression systems. This exchange brings cultural beliefs, values, myths and discourses from various sides to create a more holistic understanding of how one has come to know the world.

The argument here is that the assumption believes that knowledge is created and shared through dialogue (Wallen and Tormey 2019), which rejects traditional and hierarchical understandings of knowledge, instead asserting that doing away with political and social barriers and engaging in meaningful dialogue is essential for a just society. By removing these oppressive power dynamics, diverse participants are able to openly share their experiences and knowledge, fostering an environment of mutual understanding. That is, decoloniality does not view knowledge as a linear process from teachers to students, but rather, it relies heavily on the exchange between those who possess different knowledge within the same space.

• Empowering the marginalised: Based on the above concept of decoloniality, one can argue that empowering the marginalised is one of the assumptions of decoloniality. That is, one of its main assumptions is that true liberation can only come when the marginalised are empowered and their self-determining agency is recognised. As such, decoloniality rejects colonial power structures that reduce colonised peoples to passive recipients of development aid (Ndlovu-Gatsheni et al. 2022) and instead actively seek opportunities in which they can participate in the process of creating knowledge, shaping policy, and setting agendas. Therefore, empowering the marginalised—both in the process of decolonisation itself as well as afterwards—is an integral part of this project for freedom. By this, individuals are actively working towards achieving social justice in order for them to live in a world that is fairer and more equitable. As part of this process, de-colonialists aim to challenge and subvert existing unjust power structures so that the inequities experienced can be addressed. Ultimately, by empowering the marginalised, decoloniality seeks to change oppressive institutions and cultures to create a freer world with greater respect for diversity.
• Challenging power structure: As discussed above, to challenge power structure is one of the assumptions of decoloniality. One of the core principles offered by decoloniality is that it challenges the power structures that continue to oppress and marginalise systematically (Ndlovu-Gatsheni 2020). This call to action challenges people to think beyond the structures of the hierarchy of power relations that have prevailed since colonial times and instead challenge and address this through actively transforming these relations into ones grounded in equity, justice and an overall sense of belonging. By amplifying the voices of those whom such oppressive patterns have silenced, we can work together towards a more liberated future for all.

A critical component of this assertion is the concept of hybridity; decolonial theorists argue a shift away from hegemonic models must include embracing hybrid identities that are often intersectional in their complexity. This position requires confronting the histories of imperialism, racism, sexism, and other oppressive ideologies while also striving to create new forms of cultural production that support egalitarianism, collective social responsibility and self-determination.

4. The Assumptions and Decolonial Classroom Tendencies

This section responds to objective number two, which is to present the assumptions of decoloniality theory as an effective classroom management system that must be put in place in the university system. This is done under the following themes: Knowledge through dialogue, empowering the marginalised and challenging power structure.

4.1. Knowledge through Dialogue and Decolonising Classroom Management

Knowledge through dialogue and decolonising classroom management. That is, collaborative and dialogical creation of knowledge is an effective way to decolonise classroom management in universities. Decolonising classroom management in universities is crucial to ensuring an equitable space for all students to exchange knowledge and ideas and develop as individuals. The argument here is that one of the key components of decolonising university classrooms is encouraging collaborative and dialogical exchanges between learners. Through dialogue, students can constructively build upon existing knowledge and theories—creating space for them to meaningfully participate with their peers and think critically about topics taught in class. Additionally, student involvement in the creation of knowledge, content and curriculum activities reinforces their identity as active members of their learning community. Ultimately, these pedagogical changes will generate an environment where complex dialogue can thrive and be used as a tool to decolonise the classroom setting.

In this modern world, many view decolonisation of the curriculum as a powerful way to create socially and culturally engaging classrooms (Mheta et al. 2018; Bailey et al. 2019; Begum and Saini 2019). Therefore, I argue that this can benefit students’ learning experiences and teaching outcomes. When lecturers allow their students the freedom to engage in meaningful conversations about diverse cultures, identities, and lived experiences, a climate of respect is fostered among all parties. Furthermore, it creates an environment where the lecturer’s expertise is valued and used as a means to explore these topics rather than as a simple transmission of factoids. Therefore, I argue that such a decolonised classroom can facilitate effective teaching and learning environments for those involved due to its flexible nature and the importance placed on open dialogue between stakeholders.

For example, in a decolonised classroom, open dialogue is paramount. This means communication is not just top-down (from teacher to student) but a two-way process. Students are encouraged to share their perspectives, ask questions, and engage in discussions with both their peers and instructors. Such dialogues:

• Foster Critical Thinking: When students are encouraged to discuss and debate, they are more likely to think critically about the topics at hand.
• Validate Diverse Experiences: Open dialogue ensures that students from varied backgrounds feel seen and heard, validating their experiences and contributions.
• Build Community: Engaging in meaningful conversations can foster a sense of community and mutual respect among students and between students and educators.

In essence, the flexibility of a decolonised classroom, combined with the emphasis on open dialogue, creates an environment where students are more engaged, feel a sense of belonging, and are encouraged to think critically. This results in a more effective teaching and learning experience for all involved.

4.2. Empowering the Marginalised and Decolonising Classroom Management

Decolonising classroom management can be a powerful part of the process of empowering marginalised learners. By engaging in practices such as open dialogue, engaging in culturally relevant teaching and learning methods, and involving those most impacted by classroom management decisions in the decision-making process, educators can ensure that their classrooms are equitable spaces where all students can reach their full potential. Furthermore, when teachers decolonise their instructional approaches, they can create learning experiences for students that reflect respect for individual differences and an understanding that many standardised ways of employing classroom management strategies may not take into account a range of diverse student backgrounds.

Research has demonstrated that empowering the marginalised is fundamental to creating effective classroom environments (Alderman and MacDonald 2015; Schafer and Barker 2018). Therefore, encouraging equitable yet culturally responsive teaching practices can involve an examination of teachers’ practices, gender roles, and teacher-student relationships, as well as other factors. Additionally, recognising and valuing students’ diverse perspectives and knowledge brought in from their different backgrounds helps create more welcoming classrooms for all students (Mitchell 2016; Sherpa 2020). Integrating culturally sensitive approaches to instruction can improve student interactions and school outcomes by allowing students from all backgrounds to feel comfortable participating in the learning process and bringing their thoughts and ideas to the educational arena. Ultimately, empowering the marginalised through decolonising classroom management is essential for fostering a positive learning climate in which all students can share their viewpoints without fear of retaliation or judgment.

4.3. Challenging the Power Structure and Decolonising Classroom Management

Taking a critical approach to oppressive structures of power in classrooms is an important step towards decolonising classroom management and enabling effective teaching and learning. Such a process involves reflections on one’s own biases, beliefs, and understandings as a teacher as well as on current dominant education models. With such a reflection, teachers can foster pedagogies of inclusion that actively challenge the pervasive inequalities in classrooms from different social backgrounds and socio-economic systems. This enables teachers to create equitable learning environments that support their students’ individual needs and eliminate implicit bias in their practices. Accordingly, challenging oppressive power structures is not only an ethical responsibility for educators but is also necessary for actualising effective classroom teaching and learning.

However, decolonising classroom management has gained traction as an approach that challenges this traditional power structure and instead adopts an egalitarian approach that focuses more on listening to and respecting students’ voices (Joseph 2010; Bishop et al. 2021). Consequently, such practices have led to improved teaching and learning in classrooms across the world, allowing teachers and students alike to benefit from the dynamism that emanates from evolving classroom management approaches. It is, therefore, imperative for all classroom stakeholders to continue challenging oppressive power structures, which will often lead to improved learning outcomes.

5. Findings from Major Arguments

The findings from the above arguments demonstrated that knowledge through classroom dialogue is an effective, systematic approach to emancipatory teaching and learning. Evidence suggests that implementing this type of dialogue in the classroom can benefit teacher–student relationships as well as student–student relationships (Howe et al. 2019; Song et al. 2019). Specifically, students can develop essential interpersonal and communication skills by engaging in thoughtful dialogue, such as forming arguments and considering multiple perspectives (van der Veen et al. 2015). Additionally, I argue that this type of dialogue encourages students to reflect critically upon the ideas and experiences of others, which is instrumental in developing higher-order thinking and problem-solving skills. Moreover, evidence from the findings indicates that classroom dialogue can lead to positive outcomes for student motivation, engagement, and achievement. In consonance, another finding suggests that knowledge through classroom dialogue can improve the overall environment within the classroom, creating a supportive learning community and promoting meaningful collaboration (Kozminsky and Kozminsky 2003; Long 2020; Schnitzler et al. 2021). To further justify the argument, empirical studies support the notion that dialogic teaching and learning can be considered decolonial. A Study by Khan et al. (2020) showed that dialogic teaching promotes students’ critical thinking and knowledge construction (Khan et al. 2020). Through dialogic interactions between teachers and students, learners are encouraged to ask questions, express their opinions, and justify their thinking (Ab Wahab et al. 2022). According to a study by Baxan et al. (2020), this active engagement with the material allows students to critically analyse information and develop their own understanding, effectively challenging traditional knowledge hierarchies that often marginalise certain perspectives or voices (Baxan et al. 2020). Therefore, knowledge generation through dialogue provides a decolonial system in the classroom to dismantle colonial hegemony in the classroom for the purpose of effective classroom management.

Classrooms that empower the marginalised are decolonised classrooms; thus, activities in such classrooms tend to be devoid of any political hegemony. This is because oppressive power structures restrict the expression and participation of certain individuals (Ndlovu 2018), leading to experiences of exclusion and inequity in the classroom. In decolonised classrooms, such oppressive power structures are dismantled, and all students are encouraged to participate actively and voice their opinions, regardless of their identity or background. In the same vein, increasing students’ opportunities to take part in decisions that affect them and shape their own learning experiences can be a powerful means of countering the disempowering effects of colonialism. Thus, when these oppressive systems are broken down, it is impossible for political hegemony to exist in the classroom. Carten et al. (2016) and Kim and Olson (2017) have further argued that deconstructing and eliminating racial and ethnic injustice in schools and rebuilding them to embody equitable learning environments where all learners can achieve high levels of academic success requires decolonising the curriculum. To further justify the argument, empirical studies supporting the empowerment of marginalised communities in teaching and learning as a means to decolonise classroom management emphasise the critical role of culturally responsive teaching and inclusive curricula. Research by scholars like Gay (2002) and Ladson-Billings (1995) has demonstrated that recognising and valuing diverse cultural backgrounds can lead to improved student engagement and success. In the context of decolonisation, integrating Indigenous knowledge and practices into the classroom, as advocated by experts such as Battiste (2002), validates alternative perspectives and challenges the Eurocentric paradigms often inherent in traditional education systems. This convergence of cultural recognition, community engagement, and critical pedagogy promotes an educational environment where marginalised voices are uplifted, leading to a more equitable and decolonised classroom management approach. Therefore, decolonised classrooms, which provide opportunities for marginalised voices to be heard, are free from political hegemony as they actively strive to dismantle oppressive power structures.

The argument in this study also suggests that challenging power structures within classrooms is a systematic way to decolonise classroom management, leading to classroom productivity. That is to say, when power structures are challenged, it encourages critical thinking and self-reflection amongst students, teachers, parents and other stakeholders and promotes collaboration and inclusivity. It allows for addressing inequity and structural oppression, thereby creating a safe and shared space for meaningful dialogue in which all parties can be heard. It also enables collaborative decision-making and problem-solving, which leads to more effective solutions (De Beer and Petersen 2016; Bishop et al. 2021). Therefore, I argue that classrooms with dismantled power structures will likely experience higher levels of productivity than those without. This is because students feel empowered and motivated, resulting in greater engagement and involvement in learning in an environment devoid of power differentials. As such, challenging the power structure in education is seen as an essential step towards decolonising classroom management, as highlighted in various empirical studies. This includes scrutinising and re-evaluating the hierarchical dynamics between teachers, students, and the curriculum that often reflects a Eurocentric worldview. Scholars such as Freire (1970) have demonstrated that traditional teacher-centred pedagogies can perpetuate colonial power relations, where students are passive recipients rather than active contributors. Recent empirical work supports this by illustrating that implementing participatory and democratic teaching methods fosters critical thinking and empowers students, particularly those from marginalised communities (Giroux 2010; Hooks 1996; Paris 2012). Therefore, in attempts to actively challenge and reconfigure the conventional power structures, educators can cultivate a more inclusive and equitable learning environment, aligning with the broader goals of decolonisation in education. These studies demonstrate that challenging power structures within classrooms can be a systematic way to decolonise classroom management because it enables students to feel empowered and engaged, leading to classroom productivity.

Table 1. Decolonial assumptions and classroom management.

Decolonial Assumptions	Meanings	Relationship	Implications for Classroom Management
Knowledge through dialogue	The process of acquiring knowledge and understanding through a conversation or discussion with others	Helps to challenge power structures by promoting diverse perspectives and encouraging the exchange of ideas	Encourages debates and active listening while promoting collaboration. Teachers facilitate safe dialogue, creating a respectful environment for students to share and learn from diverse perspectives.
Empowering the marginalised	The process of giving power and authority to those who have been marginalised or disadvantaged	This can be achieved through knowledge sharing and dialogue, as well as advocating for equal rights and opportunities.	Teachers must use differentiated instruction and diverse materials to promote inclusion while addressing power imbalances and allowing marginalised students to share their voices.
Challenging power structures	The act of questioning and challenging the status quo and existing power dynamics	Empowerment of marginalised communities through dialogue and exchange of ideas requires understanding power structures.	Teachers promote equity by analysing their privilege and adopting democratic management practices. They empower students to challenge power dynamics and confront systemic injustices.

below summarises the above arguments.

6. Practical Strategies of Decolonising Classroom Management

Based on the above table, decolonising classroom management involves adopting strategies that challenge traditional power structures, promote inclusivity, and value diverse perspectives. The table outlines three decolonial assumptions, their meanings, relationships, and implications for classroom management. Below is a discussion of practical strategies to implement these assumptions in classroom management:

6.1. Knowledge through Dialogue

Strategy: Implement Socratic seminars, group discussions, and collaborative projects that encourage students to share their thoughts and learn from one another.

Practical Application: Create a classroom culture that values every student’s voice. Encourage students to express their opinions, ask questions, and debate respectfully. Ensure that discussions are structured to promote active listening and equal participation.

Outcome: Students develop critical thinking skills, learn to respect diverse perspectives, and feel valued in the learning environment. The teacher acts as a facilitator, guiding discussions and ensuring a safe and respectful space for dialogue.

6.2. Empowering the Marginalised

Strategy: Utilise differentiated instruction and incorporate diverse materials that reflect the backgrounds and experiences of all students.

Practical Application: Identify and address any biases in teaching materials and classroom practices. Ensure that students from marginalised communities see themselves represented in the curriculum. Provide additional support and resources to students who need them and create opportunities for all students to share their experiences and perspectives.

Outcome: All students feel seen, heard, and valued. The classroom becomes an inclusive space where power imbalances are addressed, and students from marginalised communities are empowered to participate fully in the learning process.

6.3. Challenging Power Structures

Strategy: Adopt democratic classroom management practices and encourage students to take on leadership roles and participate in decision-making.

Practical Application: Reflect on and acknowledge your own privileges and biases as an instructor. Create opportunities for students to discuss and challenge systemic injustices and power dynamics within the classroom and the broader society. Encourage critical thinking and give students the tools they need to question and challenge the status quo.

Outcome: Students develop a sense of agency and learn to advocate for themselves and others. The classroom becomes a space where power structures are actively questioned and challenged, contributing to the decolonisation of education.

When these strategies are implemented, educators can create a classroom environment that aligns with decolonial assumptions, promoting a more equitable and inclusive learning experience for all students.

7. Conclusions and Recommendations for Practice

This study has made an important conclusion that decolonising classroom management relies heavily on encouraging knowledge production through dialogue, advocating for the weaker voices in the classroom, and challenging power structures that represent a colonial presence. Using such efforts, the aim of decolonising acts as a tool to generate equality and push for justice. As stakeholders of the classroom environment, it is essential to create an atmosphere that encourages discussion, provides opportunities for those who are underrepresented to take centre stage, and facilitates bravery from its members towards oppressive systems within education. It is, therefore, vital that classroom stakeholders cultivate a space for knowledge production through dialogue in the classroom, establish activities and structures to empower marginalised or minoritised peoples, and encourage freedom to challenge power structures. This research has suggested that such elements constitute three important dimensions of decolonising classroom management and its political hegemony. The study also notes that implementing such strategies is essential for understanding the value of establishing a socially just learning environment. With this being said, dialogue-based knowledge creation, empowering the marginalised and pushing one’s boundaries within the curricula should be part and parcel of creating a decentered learning environment which moves away from the colonial power structure.

8. Limitations and Recommendations for Further Studies

One of the limitations of the study is that its recommendations, while insightful, appear to be quite general and may be primarily applicable to affluent universities. These institutions typically have favourable student-teacher ratios that facilitate the implementation of participatory and democratic teaching methods, dialogue, and equitable classroom management. In contrast, institutions with larger class sizes or fewer resources might find it challenging to adopt these recommendations effectively. Hence, further studies may be conducted to explore possible implementation strategies in disadvantaged universities. The second limitation pertains to the broader context in which university classes operate. Every class is a component of a broader curriculum, serving specific functions and contributing to collective academic goals. Faculty members anticipate and rely on contributions from each other’s classes to maintain a cohesive learning experience. The study does not adequately address how these collegial responsibilities are managed or how individual class goals are developed to align with and contribute to overarching expectations for student learning. It would benefit future research to delve into these questions, providing a more comprehensive understanding of how classes interrelate within a broader curriculum and meet collective academic objectives.