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Cultural villages are currently one of the most popular tourism attractions in South Africa, but in spite of their popularity, the villages also face a barrage of criticisms leveled against the manner in which they represent culture and identity, as well as their political economy. Thus, the criticisms leveled against the cultural villages range from that they represent myths instead of culture to that they stage identity and culture in an essentialist and ahistorical manner as though culture is circumscribed and "frozen in time." In the context of crafting a cohesive South African national identity, the question that arises in light of the above criticism leveled against the cultural villages is that of: To what extent does their representation of culture and identity contribute to the making of an inclusive and cohesive South African national identity? This question is important not only because cultural representations such as the cultural villages of South Africa serve as mirrors of how people imagine themselves and their relationship with others but also because such representation can neither negate nor enhance the idea of constructing a new identity. In this article, I examine both the negative and positive contributions of the cultural village project to the idea of an inclusive and cohesive South Africa. Thus, I deploy the case study of PheZulu Safari Park and Lesedi cultural villages to examine the extent to which the construction of cultural villages enhances and/or negates the idea of a cohesive national identity in South Africa.

One of the greatest challenges facing people in the process of becoming South Africans today is that of building a cohesive national identity out of diverse and competing national, cultural and ethnic aspirations and identities that were never imagined as belonging to a single nation-state. This challenge has been made worse by the fact that the advent of the post-apartheid dispensation came with liberal democratic values of diversity, tolerance and various forms of freedom such as those of choice, association and speech. All of these freedoms have brought about an impediment to the cultivation of the spirit of patriotism, common belonging and unity among the peoples meant to become South Africans. While a number of obstacles have been identified in the quest to develop a sense of common belonging among the peoples who occupy the cartographic space known as South Africa today, the question of knowledge production and its divisive role in the making of South Africa has not yet been comprehensively addressed. This gap needs to be addressed urgently with specific reference to the field of producing historical knowledge because the manner in which historical events and narratives are imagined and reconstructed in South Africa today has the potential to constrain and/or enhance common belonging. This article is a decolonial epistemic perspective on the production of historical knowledge in South Africa and it argues that a decolonised historical narrative can possibly lead to the emergence of a cohesive South African national identity.

A challenge for Africa is how to derive common values from the values of diverse communities. The challenge becomes even more difficult in the face of notions such as autonomy, multiculturalism and respect for difference which are accompanying the emergence of neo-liberalism, globalisation and cosmopolitanism. While it is important to respect diversity in a postcolonial society, it is equally important that nation-building should strive for the promotion of common values among the citizenry. This article uses the example of Zimbabwe and South Africa as a comparative case study to investigate how the ruling elites in these two southern African countries have endeavoured to apply the curriculum for nation-building and the promotion of common citizenship by inculcating common values in young citizens. The article also explores the role of the curriculum from the perspective of social constructivism, where 'curriculum' is defined as an agency to foster social, cultural and political ideals in society. The academic discipline that is highly vulnerable to the imperatives of nation-building and the interests of the political elite is history, as it is prone to manipulation by political regimes in their hegemonic projects.

Este artículo analiza la complementariedad del marxismo (la versión democrática del siglo XXI) y la decolonización (la decolonialidad radical del siglo XXI) como teorías vivas e ideas verdaderas de liberación. Se centra en las articulaciones del marxismo y la liberación negra hechas por figuras negras selectas, como Aimé Cesaire, Abdel Khaliq Mahgoub, Amílcar Cabral y Walter Rodney. Dichas figuras produjeron lo que aquí se presenta como decolonialidad marxista negra. En el centro de esta decolonialidad marxista negra se encuentran las intersecciones del marxismo y la decolonización para ahondar el análisis del capitalismo y el colonialismo como fuentes inextricablemente entrelazadas de problemas modernos. No solo se amplía el marxismo ortodoxo para reflexionar sobre la condición Negra sino que también se democratiza para abrirlo y acoger otros movimientos de liberación antirracistas, antiesclavitud, anticapitalistas, anticolonialistas y sexistas antiheteropatriarcales. La decolonización del siglo XX también se extiende más allá de su captura por las elites burguesas que quisieron reemplazar los colonialistas blancos sin cambiar el sistema-mundo moderno con sus jerarquías raciales y su ideología de género.

"Decolonising the Human examines the ongoing project of constituting 'the human' in light of the durability of coloniality and the persistence of multiple oppressions. The 'human' emerges as a deeply political category, historically constructed as a scarce existential resource. Once weaponised, it allows for the social, political and economic elevation of those who are centred within its magic circle, and the degradation, marginalisation and immiseration of those excluded as the different and inferior Other, the less than human.
Speaking from Africa, a key site where the category of the human has been used throughout European modernity to control, exclude and deny equality of being, the contributors use decoloniality as a potent theoretical and philosophical tool, gesturing towards a liberated, pluriversal world where human difference will be recognised as a gift, not used to police the boundaries of the human. Here is a transdisciplinary critical exploration of a wide range of subjects, including history, politics, philosophy, sociology, anthropology and decolonial studies.
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This book deliberates on developments related to Knowledge Pathing: Multi-, Inter- and Trans-Disciplining in Social Sciences. The book explores the value of this vexed concept in advancing the course for multi-, inter- and trans-disciplinary perspectives, methodologies, theories and epistemologies of knowledge pathing. The discourse on knowledge pathing remains critical in advancing debates and dialogues in the humanities and social sciences spaces of research and studies. This book makes a significant contribution to the scholarly understanding of indigenous knowledge research by focusing on problematising local indigenous community research from Afro-sensed perspectives. The field of indigenous knowledge research and higher education in Africa is complex. Yet, across the continent, higher education has been the sector to least embrace Indigenous Knowledge Systems (IKS) or regard indigenous science as a legitimate source of inspiration for the development of youth and local communities. Higher education institutions and local indigenous communities should thus generate knowledge and power through research. On the other hand, higher education researchers should use their research processes and skills for cross-beneficiation when engaging local indigenous communities. This book embodies the current discourse on decolonisation and the use of indigenous knowledge in research and is intended for research specialists in the field of indigenous knowledge systems.