THE DYNAMICS OF EPISTEMOLOGICAL DECOLONISATION IN THE 21ST CENTURY: TOWARDS EPISTEMIC FREEDOM
THE DYNAMICS OF EPISTEMOLOGICAL DECOLONISATION IN THE 21ST CENTURY: TOWARDS EPISTEMIC FREEDOM
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21世纪认识论去殖民化的动态：迈向认识自由
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发表时间：
2020
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通讯作者：
S. Ndlovu
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作者：
S. Ndlovu
知识领域的21世纪世纪的问题最好被称为“认识线”。它直接从威廉E B杜波依斯的“颜色线”级联，这困扰了20世纪，并引发了政治非殖民化的史诗般的斗争。“肤色线”和“认识线”之间的联系在于种族主义者否认那些成为奴役和殖民目标的人的人性。否认人性会自动使人丧失认识美德的资格。因此，这一概念性研究以概述的形式探讨了非洲和全球南部其他地区如何成为种族灭绝、杀害认识、杀害语言和文化灭绝的受害者。它深入探讨了殖民者从他们的语言，文化，名称，甚至从自己的本体论放逐的常年问题，同时强调了殖民者如何拒绝屈服于“沉默”，并争取认识自由。本文介绍了一些有用的分析概念，如“认识自由”，而不是“学术自由”;“provincialisation”;“deprovincialisation”;“认识论去殖民化”;“智力外向”;和“认识依赖”。最后，概述了非洲争取认识自由的五条前进道路，其前提是：（一）回到表达的基础/轨迹;（二）改变知识的地理和生物学/移动中心;（三）非殖民化批判理论的规范基础;（四）重新思考思维本身;最后（五）学会忘记学习，以便重新学习。
The problem of the 21st century in the knowledge domain is best rendered as the ‘epistemic line’. It cascades directly from William E B Dubois’s ‘colour line’ which haunted the 20th century and provoked epic struggles for political decolonisation. The connection between the ‘colour line’ and the ‘epistemic line’ is in the racist denial of the humanity of those who became targets of enslavement and colonisation. The denial of humanity automatically disqualified one from epistemic virtue. This conceptual study, therefore explores in an overview format, how Africa in particular and the rest of the Global South in general became victims of genocides, epistemicides, linguicides, and culturecides. It delves deeper into the perennial problems of ontological exiling of the colonised from their languages, cultures, names, and even from themselves while at the same time highlighting how the colonised refused to succumb to the ‘silences’ and fought for epistemic freedom. The article introduces such useful analytical concepts as ‘epistemic freedom’ as opposed to ‘academic freedom’; ‘provincialisation’; ‘deprovincialisation’; ‘epistemological decolonisation’; ‘intellectual extroversion’; and ‘epistemic dependence’. It ends with an outline of five-ways-forward in the African struggles for epistemic freedom predicated on (i) return to the base/locus of enunciation; (ii) shifting the geo-and bio-of knowledge/moving the centre; (iii) decolonising the normative foundation of critical theory; (iv) rethinking thinking itself; and finally (v) learning to unlearn in order to relearn.