Briefing

Monitoring, evaluation and

learning

Key findings and recommendations

from partners, peers and majority-
world thinkers for those discussing
decolonising development

Issue date
April 2025

Key Exploring decolonisation

points and its implications for IIED
Western development In its strategy Manifesto for a thriving world (2024),1 IIED affirms its commitment
paradigms centred on
market solutions, linear to becoming an anti-racist organisation and to pursuing decolonisation with care.
knowledge transfer and This briefing highlights some important insights that informed the manifesto and
human superiority over
nature are contributing to that remain relevant for ongoing efforts by IIED and others pursuing
the nature and climate decolonisation and equitable partnerships.2 Specifically, it summarises eight key
crises and perpetuating
colonial injustices. insights from a series of internal talks by Indigenous and grassroots partners,
peer organisations and majority-world thinkers who provided feedback on how
Decolonisation includes
promoting alternative IIED can decolonise its research programmes and become anti-racist. The
nature-centred paradigms speakers identified the need to challenge mainstream development and
of Indigenous and local
peoples and adopting an environment paradigms and research agendas as White supremacist constructs;
intersectional approach.
But exactly what to co-create alternatives with Indigenous and grassroots partners; and to shift
decolonisation means decision-making power and funding to the grassroots. Acting on these
should be defined by those
impacted by colonisation. recommendations will require fundamental changes for IIED — and in the
institutions, norms and mindsets that influence what we do.
This briefing identifies
the need to transfer
decision-making power The sustainable development sector carries has involved several initiatives,3 including
and funding to Indigenous
and grassroots partners, complex legacies of colonial and racist power organising a series of internal talks by Indigenous
centre their priorities, dynamics. During more than 50 years of and grassroots partners, majority-world thinkers4
concepts, values and collaborative action research with partners in and peer organisations on decolonising IIED
research systems through Africa, Asia and Latin America IIED has benefited research and partnerships.
equitable partnerships, from, and often perpetuated, a colonial model of
and dismantle colonial
aid and development. We have transferred Listening to majority-world
power structures.
values, concepts and partnership terms that partners and scholars
Decolonisation requires
reproduce colonial power dynamics and exclude
The Food for Thought discussion series, which
fundamental organisational different epistemologies — for example, by
ran from September 2021 to July 2023, aimed
changes such as rethinking promoting Western development models and
the identity of people in
to deepen IIED’s collective understanding of
tech-finance-market fixes, prioritising Western
leadership positions, decolonisation and explore how to apply this to
research systems and knowledge (and
enabling programmatic IIED’s research and action. We invited speakers
decisions to be locally led,
reproducing this predominantly in English and
to reflect on what they thought decolonisation
mainstreaming European languages), and overlooking racial
might mean for IIED, provide honest feedback
decoloniality principles and difference in our research and analysis.
ensuring flexible donor
and practical recommendations based on direct
funding. Inspired by the Black Lives Matter movement, experience of working with IIED, and share
IIED established an internal Race and Racism decolonial research approaches, tools and
Working Group in 2020 to steer a process to methods.
become an anti-racist organisation. The process

Download the pdf at iied.org/22592iied

IIED Briefing

To avoid extractive knowledge models, we Professor Sylvia Tamale (Makerere University,

co-designed the sessions with local partners and Uganda) stressed that “the world is living one big
used diverse formats. For example, Quechua lie — that Western ways of thinking, being and
communities livestreamed their presentations doing are a one-size-fits-all model ... This is about
from the Potato Park biocultural territory in Peru, the sustenance of capitalistic production for profit,
enabling different underpinned by racist colonial narratives. Decades
community members to of colonial rule entrenched this big lie in structures
“Local people are never speak directly. Alais and mechanisms that persist today; Western
asked to evaluate donors, Ole-Morindat, a Maasai
leader in Tanzania,
ideology penetrates all aspects of African lives.
The theory of development — like other neoliberal
which dehumanises us” facilitated a half-day
workshop with pastoralist
concepts such as democracy and human rights —
assumes that a modernist economy (measured in
organisations and elders in GDP) equals progress and the need to maximise
Arusha before the presentation to IIED, to help markets and commodify social relations. This
generate frank and detailed feedback. model has not worked in Africa.”
To maximise staff engagement, the series was
2. Recognise precolonial non-binary gender
co-organised with all of IIED’s research groups,
norms. Tamale explained that “binary
who were asked to propose and co-lead sessions.
understandings of gender in Africa are rooted in
The Food for Thought series highlighted the Victorian-era patriarchy and Judeo-Christianity,
importance of decolonisation for achieving IIED’s and linked to capitalist binary categories — for
vision of a fairer and more sustainable world, and example, productive versus unproductive, waged
provided valuable spaces for joint reflection and versus unwaged — creating further gender
learning. IIED is grateful to all the speakers (see hierarchies. African understandings of gender are
Box 2) and participants. The insights and fundamentally different, often flexible, and
recommendations for IIED are presented below.5 non-binary. For example, those of the Kikuyu
people of Kenya, Nubia of Sudan and Indigenous
Insights and recommendations people of Madagascar, South Africa and Uganda.”
1. Challenge dominant development and
3. Promote alternative development models
conservation models as colonial White
to address global crises — ecological,
supremacist constructs. As Alejandro Argumedo
socioeconomic, political, cultural and
(Asociación ANDES, Peru) explained: “Colonialism
personal. Ashish Kothari (Kalpavriksh, India and
imposed nation states, religion and then
Global Tapestry of Alternatives) explained that
‘development’ framed in a Euro-centric, White
“this requires systemic transformation through: a)
supremacist view. People in the ‘New World’ were
community resistance and social movements that
seen as barbarians needing salvation by European
challenge modern development models and false
Christians and this racist mentality has been
or partial solutions founded on techno-fixes and
internalised. The notions of development and
market mechanisms like ‘green growth’, ‘net zero’
growth based on Western (Adam Smith)
and ‘sustainable development’; and b) promotion
economics are applied universally. But development
of alternative development paradigms that exist
is at the cost of nature, with man above other
across the world in ancient worldviews and
species rather than equal as in precolonial societies.
wellbeing concepts such as sumaq kawsay (buen
And conservation started with land-grabbing from
vivir) (Andes), suma qamaña (Bolivia), ubuntu
Indigenous Peoples to establish US national parks.”
(South Africa), umuntu (Uganda), ukama
(Zimbabwe), eti uwem (West Africa) and swaraj
Box 1. What is decolonisation? and eco-swaraj (India), and in new concepts such
as degrowth, solidarity economy, climate justice
Decolonisation has been defined as “an ongoing ethical and political project
and food sovereignty.” Kothari pointed to
that seeks to analyse and rethink the world from the perspective of Indigenous
thousands of examples, including work to restore
and other colonised peoples, and disturb and reformulate the unequal power
Indigenous food systems by the Deccan
relations that characterise the ‘colonial present’ in post-colonial and settler
Development Society and dalit women in Andhra
societies”.10 Colonial injustices include racialised capitalism, extractivism, land
Pradesh (India), the Potato Park biocultural
dispossession, violence, genocide, forced displacement, slavery and related
territory in Cusco (Peru), Territories of Life
multigenerational trauma. Decolonisation is therefore a multifaceted process
conserved by Indigenous Peoples and local
that requires, for example, dismantling economic power structures,
communities, women’s movements, and village
redistributing land, reforming governance structures, recognising and
federations resisting mining and asserting rights in
re‑centring marginalised Indigenous and precolonial knowledges, languages
India. These locally led alternatives can be scaled
and institutions, and making reparations for past harms. Decolonisation also
through common principles such as pluralism,
means recognising the right of countries and communities to
self-reliance, self-governance, collectivity and
self‑determination, including their right to decide what decolonisation means
rights of nature).
for them, and standing in solidarity with their leadership.
IIED Briefing

4. Supporting Indigenous research systems resources than mobile peoples. On the other
and decolonising methodologies. As hand, Joseph Ole Simel (Mainyoito Pastoralists Box 2. Food for
Argumedo observed: “Colonial ‘truths’ are Integrated Development Organization, Kenya) Thought speakers
perpetuated through research and education. noted that the Indigeneity label and African Union
Alais Ole-Morindat,
English and Spanish naming has extinguished resolutions on human and peoples’ rights have
Maasai leader, Tanzania
Indigenous taxonomies that reflect local helped pastoralists and Indigenous Peoples to
understanding of the environment.” assert themselves politically and advance their Alejandro Argumedo,
rights, for example in Kenya and the Congo. Asociación ANDES,
By contrast, the concept of biocultural heritage
Peru
(which has guided IIED’s work on traditional 6. Decolonise partnerships and shift power.
knowledge since 2005) “reflects Indigenous Patience Mudimu (SDI Zimbabwe) observed that Anna Cadiz-Hadeed,
ways of knowing centred on the international organisations hold a lot of power as CANARI
interconnectedness of phenomena, which have intermediaries and funders, and there are also
Ashish Kothari,
been overlooked by Western science. It power differences within federations like SDI.
Kalpavriksh India and
expresses the relationship between people and Argumedo noted that White supremacy and racism
Global Tapestry of
nature mediated by rules such as reciprocity.” For are still embedded in many White-dominated
Alternatives
example, “Quechua research balances the research organisations and recommended
human, wild and sacred worlds — or ayllus — to reconsidering partnerships with such organisations Chimere Diaw, African
achieve wellbeing,” noted Argumedo. Community that are not attempting to reform. Model Forests Network
members of the Potato Park, a Quechua territory
Several speakers stressed the need to shift Joseph Ole Simel,
of 9,200 hectares, explained: “We conduct
decision-making power and funding to Mainyoito Pastoralists
research through daily farming and observing
Indigenous and grassroots organisations, to Integrated Development
biological indicators and sacred mountains, and
actively engage local communities in decision Organization, Kenya
through systematic altitudinal transects to
making (Sarah Nandudu, SDI Uganda) and to give
monitor climate impacts on potatoes. Mordecai Ogada,
responsibility to local partners (Anna Cadiz-
Decolonisation means having the right to Conservation Solutions
Hadeed, Caribbean Natural Resources Institute
determine the objectives of research on our Afrika, Kenya
— CANARI). However, according to Shawoo, local
territory, the methods, who does the research and
engagement is often constrained by short Patience Mudimu, SDI
to shape all decisions.”
proposal timeframes: “Decolonisation means Zimbabwe
Others noted that mainstream research shifting power throughout the project cycle —
Phil René Oyono,
methodologies follow certain rules and the results from identifying appropriate funders or calls that
Rights & Resources
are published in writing: “Northern scholars and enable community co-design, to dissemination
Initiative, Cameroon,
scientists often don’t recognise the importance of and evaluation.” Zeenat Niazi (Development
Congo
traditional knowledge and treat African colleagues Alternatives) highlighted the need to diversify
as information providers rather than theory donors and influence donor priorities and Potato Park
makers,” reflected Tamale. Zoha Shawoo modalities to engage target communities more community experts
(Stockholm Environment Institute — SEI) observed deeply, noting also the role that IIED has played in
Sarah Nandudu, SDI
that in climate research “power imbalances facilitating conversations with donors through
Uganda
manifest in inadequate Indigenous voices, coalitions like the Green Economy Coalition.
acknowledgement or co-authorship, and Western Sylvia Tamale,
7. Respect local knowledge and ensure
knowledge bias in research design and priorities”. Makerere University,
two-way accountability and allyship. Feedback
Uganda
5. Recognise coloniality in the ‘Indigenous’ from pastoralist organisations in Arusha, shared by
label in Africa. Dr Chimere Diaw (African Model Maasai leader Ole-Morindat, explained how Zeenat Niazi,
Forests Network) and Phil René Oyono (Rights international organisations sideline the knowledge, Development Alternatives
and Resources Initiative, Cameroon, Congo) experience and voices of pastoralists: “Most
Zoha Shawoo, SEI
explained that the ‘Indigenous’ label came from organisations have not spent enough time
colonial administrations, and more recently the listening to local people, which suggests a lack of
international community, to denote those who are respect for local values, knowledge and
not settled, such as pastoralists and hunter- worldviews — such as the Maasai philosophy of
gatherers. While convenient for international being, becoming and belonging. They bring their
donors and conservation NGOs, Diaw noted that own, Westernised strategic plans and there is an
“the meaning of ‘Indigenous’ is not settled yet imposition of ideas. Evaluation terms of references
amongst Africans and limits what Africans are and questions are defined externally and only
— which is plural”. According to Mordecai Ogada focus on change that makes sense to donors.
(Conservation Solutions Afrika, Kenya) its use Local people are never asked to evaluate donors,
“has caused fractures by prioritising one group which dehumanises us. Contracts use colonial
over another, linked to White saviour complex”. languages and are not very polite given our culture
The speakers noted that in Africa all people are and values — as Maasai, we believe our way of
Indigenous, but Bantu people who are settled being is of more value to humanity than money.”
have a different relationship with natural
IIED Briefing

Ole-Morindat highlighted many positive aspects fundamentally, decolonisation is incompatible

of working with IIED, including treating partners with the Western development paradigm in which
with professionalism and respect, providing IIED currently operates. IIED will need to
resources to strengthen institutions and “capacity profoundly reshape its work, for example by
development to argue with policymakers”. moving away from projects that prioritise Western
Knowledge
However, he also observed that IIED sometimes market mechanisms over Indigenous Products
adopts a colonial mentality, lacks flexibility to development models and self-determination, or
address local needs that arise (due to donor that promote concepts and knowledge generated
The International Institute
rules), can be “very choosy” when selecting in the West in post-colonial contexts. This for Environment and
thematic priorities, does not reproduce enough requires longer-term reflection, assessment and Development’s (IIED)
outputs in local languages and is not vocal about transformation internally, and further exploring mission is to build a fairer,
injustices such as pastoralist evictions. the legal, governance and funding context that more sustainable world,
shapes IIED and impedes decolonisation. using evidence, action and
8. Support concepts and networks from the influence in partnership
ground to shift power. According to Argumedo, There is much existing work on which IIED can with others.
by engaging with the Potato Park and focusing build, including a 2022 study exploring anti-racist
on Quechua concepts like sumaq kawsay (buen development narratives6 and long-standing
Contact
vivir), IIED has helped to change the dynamics of decolonial work on Indigenous biocultural Krystyna Swiderska
social and racial conversations. “By associating heritage and pastoralism.7 We can engage krystyna.swiderska@iied.org
with the Potato Park, a structure created by funders in discussions on flexible, locally led
44 Southampton Buildings
Quechua communities, IIED recognised that funding models through our work to promote London, WC2A 1AP
Indigenous knowledge, customary laws and equitable partnerships,2 and we can promote United Kingdom
institutions are valid, and that communities can new bottom-up modalities for locally led Tel: +44 (0)20 3463 7399
create valid evidence. This has enhanced the adaptation and climate resilience.8 Key steps www.iied.org
park’s relational sovereignty and shifted White towards embedding decolonisation include:9
IIED welcomes feedback
gaze.” IIED’s support in the creation of ground-up • via: www.linkedin.com/
Co-creating a decolonisation strategy with
concepts and networks, like biocultural heritage company/iied
majority world, Indigenous and grassroots
and the International Network of Mountain
partners and elaborating a position statement ISBN: 978-1-83759-120-6
Indigenous Peoples, has also shifted power • Supporting Indigenous and grassroots
within the partnership itself. “IIED should
organisations to co-create alternative
recognise Indigenous Peoples’ core values, We are extremely grateful to
development models that IIED and others can
prioritise the agendas of communities that live in all the Food for Thought
support
harmony with Mother Earth and use these to •
session speakers (see Box
Rethinking the identity of people in IIED 2). Thank you also to the
influence international organisations which often
leadership and governance positions IIED reviewers of this
pursue very different paradigms.” • De-centring IIED and transferring leadership briefing: Sarah McIvor, Tom
Reflections and next steps and funding to local partners, communities and Mitchell and Tucker
Landesman.
affected peoples
The lessons and recommendations surfaced • Embedding decolonisation, intersectional This work is done with the
through the Food for Thought series helped
justice and equitable partnership principles, generous support of Irish
inform IIED’s manifesto and our ongoing work to
and developing new radical partnerships that Aid and the Swedish
enable more equitable partnerships.2 Our International Development
seek to dismantle colonial power structures
manifesto commits to actively challenging • Cooperation Agency (Sida).
Strengthening partnerships with Indigenous,
Western development and environment The views expressed do not
local and grassroots organisations, and necessarily reflect the views
constructs, embracing different epistemologies,
establishing systems for their meaningful of these donors.
and embedding anti-racism and equitable
participation in decision making, and
partnerships in our work. • Using our voice and influence to challenge
Making this a reality across IIED’s work will not be aspects of international development that FIND OUT MORE
easy. The Food for Thought series engaged an reinforce colonial norms, including funders. Find out more about our
active sub-group of IIED staff, but awareness of work on decolonisation​at
Krystyna Swiderska, Alais Ole-Morindat, Alejandro www.iied.org/race-racism-
and commitment to decolonisation remains
Argumedo, Patience Mudimu, Sarah Nandudu, anti-racism
patchy among staff and leadership. And, more
Zoha Shawoo, Zeenat Niazi and Natalie Lartey
Notes
1
IIED (2024) Manifesto for a thriving world: IIED’s connected ambition, 2024 and beyond. IIED, London. / 2 Wong-Pérez, KJ, Kajumba, T, Swiderska, K, Mardon, M, Nicolini, G, Nakyeyune, A
and Bigg, T (2024) Towards equitable partnerships: addressing barriers and enabling equity among unequal partners. IIED, London. / 3 Including a review of how racism places out in the
narratives it writes and publishes and commissioning an independent race and racism audit of its internal policies, practices and staff experiences. See: Mitchell, T (2024) Becoming an
anti-racist organisation: what we’ve learnt so far, IIED, 3 July. / 4 ‘Majority world’ means countries and territories variously referred to as ‘developing countries’, ‘emerging markets’, ‘global
south’ or ‘low- and middle-income countries’, which are outside the Western world and make up the majority of the global population. / 5 Quotes are taken from speaker presentations,
speaker notes and attendee notes. / 6 Lartey, N and Beauchamp, E (2022) Discomfort to discovery: exploring racism and anti-racism in development narratives. IIED, London. / 7 For more
information, see: www.bioculturalheritage.org and www.iied.org/drylands-pastoralism / 8 An example of this is evident in the LDC Initiative for Effective Adaptation and Resilience
(LIFE-AR). See: www.iied.org/supporting-ldc-initiative-for-effective-adaptation-resilience-life-ar / 9 Many of these recommendations are taken from an internal report produced to help
inform IIED’s strategic direction: Andrachuk, M and Hill, L (2024) Cross-cutting proposition: decolonisation and intersectionality. Proposition Stewards series. Unpublished. / 10 Johnson,
DE, Parsons, M and Fisher, K (2021) Indigenous climate change adaptation: new directions for emerging scholarship. Environment and Planning E: Nature and Space, 5(3), pp.1,541–1,578.

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