While sociological discourses have long engaged with societal transformation, recent decolonial critiques have challenged traditional approaches. The emergence of Indigenous Universities in Latin America offers a new perspective on autonomous and alternative knowledge production that challenges Western discourses of epistemic decolonisation. This MA-thesis shows how the Universidad Autónoma Comunal de Oaxaca (UACO) and Universidad Campesina Indígena en Red (UCIRED) as Indigenous Universities reframe sociological knowledge production by grounding it in the lived experiences of Indigenous anticolonial resistance, while similarly informing the Sociology of Societal Transformation. The thesis first examines the historical perspective of the Sociology of Societal Transformation within the German-speaking discourse and then moves on to the Sociological Imagination and Public Sociology as key concepts of the discourse. It provides an overview of the Sociological Imagination, focusing on its central pillars, normative foundations, epistemic strategies for societal transformation, and history reception. Then, it analyses the Public Sociology, its constitutive dimensions, epistemic structure, conceptualisation of societal transformation and reception. The first part closes with a comparative analysis of both concepts, subsequently identifying how they produce monocultures of knowledge as well as their potential for a new, critical conception of the Sociology of Societal Transformation. Secondly, it argues for epistemic oppression as a connecting dot between the epistemic privileges of the aforementioned concepts and the challenges from which Indigenous Universities part their journey to autonomous knowledge production. It introduces the Zone of Non-Being, Epistemicides, and Internal Colonialism to account for the historical and current divisions within the geopolitics of academic knowledge and grasp the impact of the long-lasting effects of colonialism on knowledge production. It then applies this heuristic to identify different orders of epistemic oppression within the sociological knowledge production, thereby revealing how the suppression of Indigenous knowledge has been foundational to global knowledge hierarchies that shape sociological thought. Thirdly, it examines two different Indigenous Universities and their anticolonial praxis of academic knowledge production. Beginning with a general overview on the subject, it then traces the dual history of Indigenous education policies in Mexico as strategies to ‘civilize’ Indigenous populations and a nation-state tool for modernization to demonstrate that these efforts are connected to broader processes of racialisation, colonisation, and patriarchisation. However, it maintains that these processes were essential for the emergence of Indigenous Universities. Next, drawing on ethnographic methods, it examines the UACO and UCIRED as case studies on Indigenous Universities. It argues for the UACO as Indigenous University that disrupts hegemonic academic practices. Centring on Indigenous discourses of Comunalidad (Communality) through their horizontal organizational structures, communal learning, and research grounded in local fights for Indigenous rights, they offer a new vision of academic knowledge production grounded in Indigenous cosmologies. Additionally, it proposes that the UCIRED represents an ephemeral university based on the pedagogy of liberation, learning communities, the production of Artilugios as situational knowledge artefacts and their aim to form agents of radical social change. It then compares both approaches, recurring to the notion of epistemic oppression, the conceptualisation of alternative knowledge production and societal transformation. Fourthly, the thesis concludes with, on the one hand, an argument for indigenous universities as deprofessionalised public sociology that centres autonomous and anticolonial knowledge production. On the other hand, it discusses the implication of this concept for professionalised sociology. It highlights the necessity of ethics of not knowing in professionalised sociological discourses and emphasises that acknowledging the practices of anticolonial movements as theories in their own right is crucial to engage meaningfully with historically absent and invisible forms of knowledge. Lastly, it maintains that by engaging in a systematic dialogue through pluritopic hermeneutics with Indigenous Universities, the discipline can contribute to new forms of thinking and imagining sociological and academic knowledge production, and societal transformation through an anticolonial and critical lens.