…to assist us to find ways to share the means and ways to work towards research and advocacy that are embedded in African publics, to overcome the dominant EuroAmerican hegemonic theories, research and ways of activation, to think in a world characterised by entanglement, to theorise from Africa for the world, as well as to control knowledge and the means of producing knowledge.
Colonisation, said Aimé Césaire, the anti-colonial Martiniquan poet and politician, equals “thingification”. To us this suggests that sexual thingification – including sexual entitlement, rape and femicide – equates sexual and gendered colonisation. What is needed to truly decolonise – that’s one question.
In Decolonising the mind, the Kenyan writer Ngũgĩ wa Thiong’o argued for African languages and cultures. Noting that although imperialism may have introduced writing to many African languages, it denied many Africans the means to master the world irreparably cracked by colonialism by restricting reading and writing to a small class of the colonised who preferred the colonisers’ cultures and languages.
Concerned primarily with the decolonisation of science in its broad meaning, the Beninoise philosopher Paulin Hountondji contended that the key intertwined problems of colonial science are “theoretical emptiness”, “theoretical extraversion” that tempts many African researchers to respond and address themselves to non-African publics, and subordination to…
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