Category: race

  • It’s time to decolonise the awarding gap

    It’s time to decolonise the awarding gap

    Universities and academics working towards racial justice and inclusion education focus their efforts on closing ethnicity awarding gaps, a measure of systematic inequality in student outcomes.

    While addressing these inequalities are essential, the concept of the awarding gap itself — particularly when it relates to race — carries problematic assumptions that undermine the broader efforts to address systemic inequities.

    Before going forward, It is important to acknowledge that decolonisation is a controversial concept in its own right. I write from the perspective of UK HE, where decolonisation is a commonly used term. My perspective is therefore through the lens of the coloniser, not the colonised, and informed primarily by the legacy of historical British colonial activity. The issues may differ in the context of colonial expansion by other European powers.

    Many contemporary global conflicts are colonial in nature, so I also recognised that for many these issues represent lived experience and ongoing trauma. However, the language of decolonisation is widespread in contemporary HE, so I use this term while acknowledging its limitations and tensions.

    The awarding gap explained

    The awarding gap measures the disparity in first class and upper second class degree outcomes, typically expressed as the percentage difference between the groups. For example, if 75 per cent of white students and only 60 per cent of Asian students earn a first or a 2:1, the Asian awarding gap is 15 per cent. In the UK the global majority awarding gap is widespread and stubbornly persistent. At sector level, there is a 18.5 per cent Black awarding gap and 5.7 per cent Asian awarding gap, and progress on the issue is notoriously slow.

    The awarding gap can have a significant impact on student futures. If employers require at least a 2:1 then there will be an inevitable bias against Black and Asian graduates in the workplace. Inequity in undergraduate degree outcomes also restricts access to postgraduate education, reinforcing the loss of global majority talent. Addressing the awarding gap is therefore essential not only for equity of student outcomes, but also for increasing diversity within HE and the graduate workforce.

    The colonial origins of awarding gap language

    While the awarding gap metric is crucial for highlighting disparities, it is also fraught with issues. The terminology used to describe racial disparities in HE, such as “BAME” (Black, Asian, and minority ethnic), is highly contested. The UK government has abandoned “BAME” in favour of more nuanced categories, and HE should do the same. I prefer the term “global majority students,” following Rosemary Campbell-Stephens, but acknowledge that even this term may be problematic.

    The racial categories used in HE such as “Black” and “Asian,” also have deeply problematic origins that many may be unaware of. These can be traced back to the groundbreaking work on biological classification of Carl Linneas, who as well as classifying plants and animals proposed “scientific” groupings of humans along racial lines. His 1735 work ‘Systema naturae’ classified humans into Europaeus albus (European white), Americanus rubescens (American reddish), Asiaticus fuscus (Asian tawny) and Africanus niger (African black). These were placed into a racial hierarchy, with “Africanus niger” at the bottom.

    These groupings were accompanied with highly offensive descriptions; Africanus niger was described as “lazy … sly, sluggish,” while Asiaticus fucus were considered “stern, haughty, greedy.” These categories, based on pseudoscientific ideas of race, underpinned centuries of discrimination and oppression. Although modern genetics has debunked the notion of biological races, HE institutions continue to use similar categories, perpetuating a colonial mindset.

    Contemporary issues with the awarding gap

    The contemporary use of these terms also creates significant issues both practically and philosophically. For instance, the term “Asian” in the UK awarding gap context as defined by the Office for Students refers to UK-born or educated students of Asian heritage, not international students from Asia. This exclusion of international students from the awarding gap is justified by linking the metric to home undergraduate tuition fees, but it also reflects a colonial mindset where non-UK students’ outcomes are disregarded, despite their financial contributions.

    Within home student data, crude categorisation also causes issues. For instance, Chinese students have higher outcomes than Pakistani and Bangladeshi students, yet they are all grouped under “Asian” in many HE metrics (although some institutions have started to disaggregate this data). Similarly, the term “white” encompasses diverse groups, including Gypsy, Roma, and Traveller communities, who are among the most excluded from education in the UK but are aggregated into “white”. These administrative categories erase the nuances and intersections of race, culture, and socio-economic background, which may compromise the effectiveness of interventions.

    The grouping inherent in the awarding gap model often reinforces deficit thinking, where students from underrepresented racial groups are viewed as lacking in some way. The assumption is that global majority students are underperforming, but we should also question whether it is white students that are systematically over-rewarded by HE institutions. While the language shift from “attainment gap” to “awarding gap” is a step towards acknowledging institutional bias, much more needs to be done.

    A 2021 analysis of UK Access and Participation Plans found that most interventions focused on student finance or study skills support, rather than examining institutional processes like assessment and grading. This approach perpetuates the idea that the problem lies with the students, not the institutions.

    Decolonising the awarding gap

    To address these issues, I propose six strategies for decolonising the awarding gap:

    1. Be critical of the metric itself: We need to question the construction of the awarding gap metric, particularly its use of crude categories and hierarchical assumptions. The current framework oversimplifies the complexities of race and ethnicity, leading to ineffective solutions.
    2. Disaggregate data: Institutions should disaggregate ethnicity data into the most nuanced categories possible while maintaining statistical validity. Intersectional analysis should be incorporated to capture the full scope of students’ experiences and identities.
    3. Move beyond “gap gazing”: Simply identifying the gap is not enough. We need a qualitative understanding of why these gaps exist, grounded in the lived experiences of students. And more importantly to act with urgency, not to wait for more data.
    4. Avoid deficit models: Interventions should focus on changing university processes, pedagogies, and assessment methods to be more inclusive for all students, rather than assuming that certain groups are inherently deficient.
    5. Involve students: Students must be integral to efforts to address the awarding gap. Institutions should work “with” students, not “for” them, ensuring that their voices are central in both understanding the gap and designing solutions.
    6. Engage senior leaders: Institutional leaders must take an active role in addressing the awarding gap. This work cannot be seen as a box-ticking exercise; it requires a deep understanding of the issues and a commitment to systemic change.

    The awarding gap, as currently constructed, is a flawed and crude tool for addressing racial disparities in HE. Its colonial underpinnings and reliance on outdated racial categories reinforce the very inequalities we aim to dismantle. To make meaningful progress towards racial justice in education, we must critically engage with the metrics we use and adopt more nuanced, inclusive approaches.

    Only by decolonising the awarding gap can we begin to address the deep-seated inequities in HE and create a more just educational system for all.

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  • Professor Farid Alatas on ‘The captive mind and anti-colonial thought’

    Professor Farid Alatas on ‘The captive mind and anti-colonial thought’

    by Ibrar Bhatt

    On Monday 2 December 2024, during the online segment of the 2024 SRHE annual conference, Professor Farid Alatas delivered a thought-provoking keynote address in which he emphasised an urgent need for the decolonisation of knowledge within higher education. His lecture was titled ‘The captive mind and anti-colonial thought’ and drew from the themes of his numerous works including Sociological Theory Beyond the Canon (Alatas, 2017).

    Alatas called for a broader, more inclusive framework for teaching sociological theory and the importance of doing so for contemporary higher education. For Alatas, this framework should move beyond a Eurocentric and androcentric focus of traditional curricula, and integrate framings and concepts from non-Western thinkers (including women) to establish a genuinely international perspective.

    In particular, he discussed his detailed engagement with the neglected social theories of Ibn Khaldun, his efforts to develop a ‘neo-Khaldunian theory of sociology’. He also highlighted another exemplar of non-Western thought, the Filipino theorist José Rizal (see Alatas, 2009, 2017). Alatas discussed how such modes sort of non-Western social theory should be incorporated into social science textbooks and teaching curricula.

    Professor Alatas further argued that continuing to rely on theories and concepts from a limited group of countries—primarily Western European and North American—imposes intellectual constraints that are both limiting and potentially harmful for higher education. Using historical examples, such as the divergent interpretations of the Crusades (viewed as religious wars from a European perspective but as colonial invasions from a Middle Eastern perspective), he illustrated how perspectives confined to the European experience often fail to account for the nuanced framing of such events in other regions. Such epistemic blind spots stress the need for higher education to embrace diverse ways of knowing that have long existed across global traditions.

    Beyond critiquing Eurocentrism, Professor Alatas acknowledged the systemic challenges within institutions in the Global South, which also inhibit knowledge production. He urged for inward critical reflection within these contexts, addressing issues like resource constraints, institutional biases, racism, ethnocentrism, and the undervaluing of indigenous epistemologies through the internalisation of a ‘captive mindset’. Only by addressing these intertwined challenges, he concluded, can universities foster a more equitable and inclusive intellectual environment, and one that is more practically relevant and applicable to higher education in former colonised settings.

    This keynote was a call to action for educators, researchers, and institutions to rethink and restructure the ways in which sociological and other academic canons are constructed and taught. But first, there is an important reflection that must be undertaken, and an acknowledgement, grounded in epistemic humility, that there is more to social theory than Eurocentrism.

    There was not enough time to deeply engage with some of the concepts in his keynote; therefore, I hope to invite Professor Farid Alatas for an in-person conversation on these topics during his visit to the UK in 2025. Please look out for this event advertisement.

    The recording of this keynote address is now available from https://youtu.be/4Cf6C9wP6Ac?list=PLZN6b5AbqH3BnyGcdvF5wLCmbQn37cFgr

    Ibrar Bhatt is Senior Lecturer at the School of Social Sciences, Education & Social Work at Queen’s University Belfast (Northern Ireland). His research interests encompass applied linguistics, higher education, and digital humanities. He is also an Executive Editor for the journal ‘Teaching in Higher Education: Critical Perspective’s, and on the Editorial Board for the journal ‘Postdigital Science & Education’.

    His recent books include ‘Critical Perspectives on Teaching in the Multilingual University’ (Routledge), ‘A Semiotics of Muslimness in China’ (with Cambridge University Press), and he is currently writing his next book ‘Heritage Literacy in the Lives of Chinese Muslim’, which will be published next year with Bloomsbury.

    He was a member of the Governing Council of the Society for Research into Higher Education between 2018-2024, convened its Digital University Network between 2015-2022, and is currently the founding convener of the Society’s Multilingual University Network.

    References

    Alatas SF (2009) ‘Religion and reform: Two exemplars for autonomous sociology in the non-Western context’ In: Sujata P (ed) The International Handbook of Diverse Sociological Traditions London: Sage pp 29–39

    Alatas SF (2017) ‘Jose Rizal (1861–1896)’ in Alatas SF and Sinha V (eds) Sociological Theory Beyond the Canon London: Palgrave Macmillan pp 143–170

    Author: SRHE News Blog

    An international learned society, concerned with supporting research and researchers into Higher Education

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