Incorporating anthropology into the A-Level curriculum presents a unique opportunity to not only teach students about cultural diversity and human societies but also to critically examine the power structures that shape knowledge production. To truly harness anthropology’s transformative potential, the curriculum must be designed through a decolonising lens. This lens must challenge the disciplines colonial roots, amplify marginalised voices and rethink the ways in which knowledge is produced and valued.
It is important to acknowledge that anthropology emerged in the 19th century alongside European imperial expansion. Dirks (2006) argued anthropology was not a neutral and objective study but rather a ‘project deeply embedded in the colonial enterprise’ (Dirks 2006). He emphasised the instrumental role anthropology plays in colonialism, arguing that it served as the ‘handmaiden of empire’ (Dirks, 2006). Therefore, to begin to decolonising A-Level anthropology we must first address the deeply intertwined relationship of anthropology and colonialism.
To apply a decolonising lens to the A-Level anthropology curriculum begins with a critical reflection on the discipline’s colonial origins. Mignolo (2011) describes coloniality as ‘the underlying logic of the foundation and unfolding of Western civilization’ (Mignolo, 2011: p.3). This exemplifies how colonialism underpins all areas of society as it has shaped societal norms, culture and knowledge production. The impact of colonialism led to a theory of European ‘cultural and racial superiority’ (Wright, 1992, p.431) which anthropology has often perpetuated through its production of knowledge.
Anthropology’s complicity in colonialism can be seen in early studies, often presenting non-Western societies as ‘exotic’ or ‘other’ to be studied, rather than equal participants in global knowledge systems. Furthermore, these studies are not from the point of view of the native they aim to ‘fill in the gaps in Western man’s knowledge of himself’ (Lewis, 1973, p582). Lewis (1973) examined how these studies do not empower communities but instead are in favour of colonialism. By teaching students to critically examine this legacy, A level anthropology can encourage them to question knowledge production today and consider whose voices are marginalised.
A decolonised anthropology A level must also challenge the Eurocentric dominance in knowledge systems and explore alternative epistemologies. Tuhiwai Smith (1999) critiques how Western research has historically objectified Indigenous communities. Smith (1999) calls for approaches that recognise and empower these communities instead of exploiting them. A-level Anthropology could do this by studying Mignolo’s (2011) concept of ‘delinking’ from Eurocentric epistemologies. This emphasises the importance of valuing multiple knowledge systems and highlights how anthropology should not just study cultures from an external perspective but should engage with the producers of these cultures (Mignolo, 2011). By studying Mignolo’s (2011) work a decolonising lens would be bought to the study of anthropology at A-level.
This could also be done by incorporating Indigenous epistemologies into the curriculum. This would shift the focus from anthropology as a discipline that studies others to one that values collaborative knowledge production. By including Indigenous methodologies such as storytelling and oral histories in A-level anthropology courses students could develop an appreciation for diverse ways of understanding the world.
Finally, inclusion of case studies that highlight resistance to colonialism and how communities have actively shaped their own history is essential to decolonising A-level anthropology. Fanon’s (1961) work on decolonisation remains a foundational text for understanding how colonial structures shape identities and social realities. Fanon’s analysis of the psychological and cultural impact of colonial rule could help students to understand the deep-rooted and long-lasting effects of colonialism (Fanon, 1961). Students studying Fanon’s (1961) work as a case study would also highlight the importance of resistance movements. Furthermore, the A-level syllabus could involve a decolonising lens by including case studies such as those on Indigenous land reclamation efforts. An example of these is the movement led by the Wet’suwet’en Nation in Canada against pipeline developments (Eisenberg, 2021). These resistance movements challenge legal frameworks of the West that fail to recognise Indigenous sovereignty (Eisenberg, 2021). By studying these cases, students can understand how anthropology can support decolonial efforts instead of reinforcing colonial power structures.
By implementing the things discussed above anthropology A-level could utilise a decolonising lens. By doing so the discipline can be a tool for advocacy and empowerment, teaching students to understand the world around them rather than simply being an academic study of human societies.
