Sabelo J. Ndlovu-Gatsheni, a prominent South African philosopher, significantly expands upon Miranda Fricker’s concept of epistemic injustice, arguing that it is deeply intertwined with the historical legacies of colonialism and continues to shape global power dynamics.

Ndlovu-Gatsheni contends that colonialism, through its inherent power imbalances and the suppression of indigenous knowledge systems, actively engaged in “epistemicide,” the killing of other people’s knowledges. As he asserts, “Colonial domination entails a denial of the full humanity of the colonised Other. In being denied their humanity, the colonised others are denied their status as knowers, producers of knowledge and any epistemic virtues.”1 This “epistemic line” drawn between the colonizer and the colonized established a hierarchy where Western knowledge systems were privileged while non-Western knowledge systems were systematically marginalized and devalued.

This hierarchical ordering of knowledge, Ndlovu-Gatsheni argues, persists in contemporary global discourse. He critiques the “epistemic violence” inherent in many development projects, where Western knowledge and expertise are often imposed upon marginalized communities in the Global South, silencing local voices and ignoring their unique knowledge and experiences. He emphasizes that these top-down approaches perpetuate epistemic injustice by undermining the agency and autonomy of local communities.

This “invasion” of the mental universe, as Ndlovu-Gatsheni describes it, manifests in several ways. Firstly, colonialism imposed Western systems of knowledge – scientific, philosophical, and religious – upon colonized societies, often leading to the suppression and devaluation of indigenous knowledge systems. This imposition not only silenced local voices but also profoundly shaped the very ways of thinking and understanding the world for colonized populations.

Secondly, even after decolonization, Western knowledge systems continue to dominate global discourse in academia, international institutions, and global governance. This dominance marginalizes and silences alternative ways of knowing, hindering the development of truly pluralistic and inclusive knowledge systems.

Furthermore, the “Global North,” particularly the United States and Europe, is often perceived as the primary source of knowledge and innovation. This perception reinforces a hierarchical structure where knowledge produced in the Global South is often devalued or dismissed as “local” or “traditional,” lacking the rigor and objectivity of Western science.

The commodification of knowledge, driven by globalization and neoliberal agendas, further exacerbates these epistemic injustices. Intellectual property rights, for example, often favor Western knowledge producers while marginalizing traditional knowledge holders in the Global South.

The cognitive empire is the pillar of all empires – the physical and commercial empires. Ngugi wa Thiong’o (1986) called it the ‘metaphysical empire,’ Robert Gildea (2019) termed it the ‘empire of the mind’ and Ashis Nandy (1983) depicted it as an ‘intimate enemy’ (an enemythat resides like a virus in the body and mind of the host).

Ndlovu-Gatsheni argues that this “invasion” of the mental universe has profound consequences. It not only silences marginalized voices but also hinders the development of more just and equitable societies. By imposing a single, dominant way of knowing, it limits our ability to understand and address global challenges, such as climate change, poverty, and inequality.

To overcome these challenges, Ndlovu-Gatsheni advocates for the “decolonization of knowledge.” This involves:

• Decentering Western knowledge: Recognizing and actively challenging the dominance of Western epistemologies within academia and other spheres of knowledge production.
• Centering marginalized voices: Giving voice to and amplifying the knowledge and perspectives of marginalized communities, ensuring their inclusion in research, policy-making, and decision-making processes.
• Promoting epistemic diversity: Fostering a more pluralistic and inclusive intellectual landscape that values and respects the diversity of knowledge systems, including indigenous, local, and traditional knowledge, alongside Western scientific knowledge.

Ndlovu-Gatsheni emphasizes the importance of “epistemic freedom” for achieving true social and political justice. He argues, “Seek ye epistemic freedom first,” recognizing that the struggle for epistemic justice is inextricably linked to broader struggles for social and political liberation.

Ndlovu-Gatsheni’s work provides a powerful framework for understanding how knowledge production is intertwined with power dynamics and how epistemic injustice contributes to ongoing social and political inequalities. By challenging the dominance of Western knowledge and centering marginalized voices, we can work towards a more just and equitable world where diverse forms of knowledge are valued and respected.