Shubranshu Mishra:

Decolonization means that we practice equality and intersectionality in their truest form, it means to take cognizance of our privilege and understand the benefits and the advantages that are attached to it, but also the violence that is attached to it. It also means to be aware of power relations in spaces of authority and working towards creating a transformative experience for people who are marginalized, for students who are marginalized. So it is about that process it is also about being aware of the continuities of colonial domination, things that intersect with categories and identities such as race, class, caste, gender, disability, and sexual orientation.

Vrinda Nayak:

While addressing social injustice, and creating equity through activities related to inclusivity, accessibility, diversity, etc, one should develop a holistic understanding of the forces that created inequality in the first place. The colonial legacy has concentrated power among able-bodied white males, and this has resulted in gender and racial inequality and lack of support to those who have disabilities. Therefore, I think decolonization is directly related to the principles of equality, diversity, and inclusion. Any activities and interventions that support equality, diversity, and inclusion at a societal level, or organizational level should complement the decolonization efforts.

Partha Chatterjee:

No one doubts that there is a huge need to criticize practices, social practices, that have been carried down historically, from pre-colonial times through colonial times. I mean in the Indian case, obviously questions such as caste divides, cultural divides, gender divides. All of these are crucial questions. What has happened very often -- and this is a higher education has a great role to play here -- is that the criticism very often and has come from an external point of view. So, for instance, the criticism of caste or the criticism of gender practices has very often come from an external point of view, that is to say, where some notion of individual freedom or individual liberalism as it prevails in the West, that has been the source that has inspired a criticism of caste practices or caste discrimination in India. Now, historically this, of course, is perfectly possible and it clearly has happened. The difficulty is that the external critique is always subject or can always be interpreted as a continuation of a colonial practice and there is some substance in that in that charge. What has not happened is the encouragement of an internal critique, a critique of caste, for instance of caste discriminations that can come from evidence of criticisms of caste discrimination that has nothing to do with colonial practices, that were internal to society itself. There has there's a whole history of the resistance and protests against caste discrimination in Indian history, or gender discrimination in Indian history. Those are the kinds of sources that could well be uncovered, if there is a greater emphasis that's put by those who are in higher education, a greater emphasis to the sources of indigenous knowledge and what has gone on in the indigenous communities.

Frances Martin and Fatima Pirbhai-Illich:

This question begins with the assumption that decolonization is conflated with social justice and best viewed as a means of addressing issues of inclusivity, diversity, and equality. For us, inclusivity, diversity, and equality are part of human rights and the ways in which they are understood and acted upon, are from within a colonial framework -- what Walter Mignolo would call the colonial matrix. For this reason, decolonizing is a process, not an event, which focuses on how we're all caught up in this process and complicit In this matrix. Therefore, to decolonize, we need to become aware of and understand our socio-political, historical, geographical, locus pronunciation. Without this awareness and understanding, we cannot begin the process of unsettling them and ultimately developing alternative ways of being, doing, and viewing in the world. So we return to the ideas of inclusivity, diversity and equality, and we argue that these have been created within a colonial framework and defined against a mainstream standard. So we might ask diverse from whom included into what group? What spaces? Why were certain groups excluded in the first place? And equal to whom?