The concept of “higher diseducation” can be understood as a critique of how education systems, particularly higher education, operate within capitalist and modern state frameworks to perpetuate class domination and ideological control. Instead of fostering critical thinking, creativity, and intellectual freedom, education under these systems often functions as a tool to maintain the status quo and reinforce the interests of the ruling class.
The crises of higher education in post-colonial and neoliberal power structures reveal a profound disconnection between the ideal aspirations of education and its current state. In an ideal world, higher education would thrive as a domain of creativity, innovation, and dialogical engagement with diverse ideas. It would champion coexistence, celebrate new knowledge, and foster critical thinking as a fundamental value. Higher education would be deeply intertwined with freedom of intellect, academic freedom, and the expression of diverse thoughts, reflecting the liberal essence of education. In such an environment, scientific inquiry would not only prevail but also be openly debated and celebrated.
However, the reality in post-colonial societies and under neoliberalism starkly contrasts with this ideal. In post-colonial societies, higher education often reinforces existing power structures rather than challenging them. The system appears designed to maintain the status quo, offering little room for intellectual growth beyond predetermined boundaries. Institutions of higher learning, rather than being spaces of liberation and creativity, often become tools of suppression. This phenomenon is deeply rooted in the colonial legacy, where education was historically utilized to create compliant subjects rather than independent thinkers. Frantz Fanon’s critique of colonialism’s psychological impact is especially relevant here, as higher education in these contexts continues to silence the voices of the subaltern—those marginalized and excluded from the dominant power structures. The subaltern, as described by scholars such as Gayatri Spivak and linked to Gramsci’s concept of cultural hegemony, embodies the everyday innovators and creators whose contributions are overlooked or actively suppressed.
These individuals often engage in forms of science and innovation born from lived experiences and necessity, yet their ideas are neither celebrated nor integrated into mainstream knowledge production. Instead, the power structures of higher education privilege the elite, perpetuating a system where only the “science of the elite” is considered legitimate. This silencing of subaltern voices reinforces the notion that science and education serve the interests of a select few rather than the collective good. Paulo Freire’s work, especially in Pedagogy of the Oppressed, highlights this dynamic, emphasizing the need for education to be a practice of freedom that empowers the marginalized rather than maintaining their oppression. The neoliberalization of higher education has exacerbated these issues, transforming universities into corporate entities driven by market logic. Under this model, students are no longer viewed as learners but as consumers, and education is commodified to serve the interests of a capitalist elite. Scholars like Henri Giroux have critiqued this shift, pointing to the erosion of academic freedom and the rise of managerial practices that prioritize profit over intellectual exploration. The neoliberal state, as analyzed by theorists such as Louis Althusser and Rosa Luxemburg, operates as an apparatus of control, safeguarding the interests of corporate elites while undermining the emancipatory potential of education. In neoliberal power structures, higher education is increasingly subjected to privatization, cost-cutting, and the prioritization of marketable disciplines over the humanities and critical social sciences. This trend aligns with the rise of neoliberal populism, which poses a significant threat to the autonomy and purpose of higher education.
The state’s role as a protector of public interest is supplanted by its function as a facilitator of corporate agendas. The outcome is a system where the production of knowledge is narrowly defined by its utility for capital accumulation, leaving little room for critical thought or the exploration of alternative paradigms. The concentration of knowledge through patents and intellectual property rights further illustrates the neoliberal hijacking of science and education. Knowledge, which should be a collective resource, becomes a commodity owned by corporations, inaccessible to the majority. This hegemonic control stifles innovation and reinforces social inequities. The work of Samir Amin and Mehdi Amal offers critical insights into these dynamics, exposing the ways in which global capitalism perpetuates uneven development and marginalizes local knowledge systems. The ideal of higher education transcends the confines of university classrooms. It is a boundless, collaborative process that engages with the thought processes of the universe and beyond. To decolonize higher education, it is imperative to dismantle the mechanisms that perpetuate intellectual and economic exploitation. This requires reimagining education as a space for liberation and collective discovery, free from the constraints of corporate and colonial agendas. Drawing inspiration from socialist education systems, higher education must prioritize accessibility and inclusivity, offering free education and substantial state-funded scholarships. Universities should invest in students’ discoveries, fostering an environment where learners are seen as contributors to knowledge rather than mere consumers.
Decolonizing higher education involves challenging the politics of official knowledge production. It necessitates recognizing and integrating the everyday discoveries and innovations of the common people. This means valuing the contributions of the subaltern and ensuring that their voices are not only heard but celebrated. The oppressive structures that silence these voices must be dismantled, allowing for a pluralistic and inclusive approach to knowledge creation. Science, as a collective observational process, should belong to all and not be monopolized by a select few. Rejecting the corporate dominance of patents and intellectual property rights is a critical step toward democratizing knowledge and ensuring its benefits are equitably shared. To achieve this vision, higher education must align itself with the principles of freedom, creativity, and critical inquiry. It should foster a culture where ideas can be freely exchanged, debated, and refined.
This requires breaking free from the neoliberal and post-colonial constraints that prioritize profit and power over human potential. As Paulo Freire argued, education must be a practice of freedom, a means of empowering individuals to transform their world. Ultimately, the decolonization of higher education is not merely an academic endeavor but a revolutionary act. It challenges the hegemony of neoliberalism and colonial legacies, envisioning a system that liberates minds and empowers communities. By embracing the principles of coexistence, creativity, and collective knowledge, higher education can become a force for social transformation, fostering a world where knowledge serves humanity rather than the interests of a privileged few. Higher education must be free from the clutches of capitalist structures and should serve as a site for revolutionary praxis. It should promote the collective good by fostering intellectual freedom, creativity, and critical thinking to build a more just and equitable society.
Prof. Dr. Muhammad Shakeel Ahmad is Chief Executive of Global Strategic Institute for Sustainable Development (GSISD).
