کلونیالیتی به‌مثابه ساختار: ریشه‌ها، ابعاد و مسیرهای رهایی معرفتی

Introduction and Objectives

The concept of “Coloniality” serves as a critical theoretical framework that seeks to explain the persistence of structures of domination, inequality, and dependency in the post-classical colonial world. Unlike colonialism, which is considered a concluded historical period, Coloniality is understood as a lasting pattern of power, knowledge, and being that emerged from within Western modernity and continues to be reproduced in new forms. This article aims to provide a comprehensive account of the concept and explore epistemic pathways for overcoming it. It begins by distinguishing Coloniality from colonialism and imperialism, and focuses on Aníbal Quijano’s theory of the “Coloniality of Power,” which identifies three interrelated dimensions of domination: Coloniality of Power, Coloniality of Knowledge, and Coloniality of Being. Ultimately, the article proposes conceptual routes toward liberation from these structures.

Method

This study adopts a qualitative approach and employs a descriptive-analytical method. The first (descriptive) section examines the theoretical foundations, intellectual background, and historical context of Coloniality. The second (analytical) section investigates its manifestations in contemporary structures. Within this section, the epistemic pathways for liberation from Coloniality are also articulated. Data for the study were collected from theoretical and empirical sources related to global political economy, educational systems, and scientific production, and were critically analyzed.

Findings

The findings indicate that Coloniality in the contemporary world is reproduced through neoliberalism and managed globalization in the economic sphere, and through epistemic and scientific dependency in academic institutions. Neoliberalism, as a soft response to the end of formal colonialism, promotes individualism, market freedom, and reduced state intervention, thereby preserving structures of domination and transforming political independence in the Global South into economic dependency. This ideology, under slogans such as “development” and “free competition,” effectively entrenches historical inequalities between rich and poor countries and protects global capitalist interests from emerging democratic interventions. In higher education, reliance on Western metrics—such as indexed journals, impact factors, and international rankings—hinders the development of indigenous, applied, and problem-oriented knowledge, reinforcing cycles of epistemic, social, and economic dependency. Universities, instead of playing a transformative role in addressing local issues, have become centers for consuming Western knowledge. This not only creates a disconnect between scientific production and societal needs, but also marginalizes non-Western languages, methodologies, and intellectual traditions. An examination of Iranian universities’ performance in indicators such as patent registration and industry collaboration reveals that scientific output is largely shaped by quantitative and international standards rather than local and national needs—an indication of the continued presence of Coloniality in epistemic structures.

Conclusion

The study concludes that full liberation from Coloniality is only possible through a “decolonization of consciousness.” This process entails the indigenization of knowledge, critical rethinking of epistemic systems, and the alignment of scientific production with local and societal needs. The theory of Coloniality offers not only a retrospective analysis of historical. The study concludes that full liberation from Coloniality is only possible through a “decolonization of consciousness.” This process entails the indigenization of knowledge, critical rethinking of epistemic systems, and the alignment of scientific production with local and societal needs. The theory of Coloniality offers not only a retrospective analysis of historical.