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In her book Decolonizing Methodologies: Research and Indigenous Peoples, Linda Tuhiwai Smith writes: Imperialism and colonialism brought complete disorder to colonized peoples, disconnecting them from their histories, their landscapes, their languages, their social relations and their own ways of thinking, feeling and interacting with the world.
Subsequent studies of decolonisation addressed economic disparities as a legacy of colonialism as well as the annihilation of people's cultures. Ngũgĩ wa Thiong'o explored the cultural and linguistic legacies of colonialism in the influential book Decolonising the Mind (1986). [4]
Scramble for Africa: Africa in the years 1880 and 1913, just before the First World War. The Scramble for Africa between 1870 and 1914 was a significant period of European imperialism in Africa that ended with almost all of Africa, and its natural resources, claimed as colonies by European powers, who raced to secure as much land as possible while avoiding conflict amongst themselves.
Decolonizing education aims to challenge and transform existing educational systems that have historically perpetuated colonization and marginalized Indigenous knowledge and ways of knowing. In particular, it aims to center Indigenous knowledge systems, languages, and cultural perspectives within educational institutions. [ 27 ]
The current major problem in African studies that Mohamed (2010/2012) [4] [5] identified is the inherited religious, Orientalist, colonial paradigm that European Africanists have preserved in present-day secularist, post-colonial, Anglophone African historiography. [4]
Decolonization is the dismantling of colonial systems that were established during the period of time when a nation maintains dominion over dependent territories. The Cambridge Dictionary lists decolonization as "the process in which a country that was previously a colony (i.e. controlled by another country) becomes politically independent."
One of Wiredu's concerns when defining "African Philosophy" was keeping colonialised African philosophy in a separate category from precolonised Africa. [8] Wiredu (1998) proposes that the African philosopher has a unique opportunity to re-examine many of the assumptions of Western philosophers by subjecting them to an interrogation based on African languages.
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