Suchergebnisse

This paper argues that education in Africa is the victim of a Western epistemological export that takes the form of science as ideology and hegemony. Under the Western epistemological export, education in Africa and/or for Africans has been like a pilgrimage to the Kilimanjaro of Western intellectual ideals, the tortuous route to Calvary for alternative ways of life. Sometimes, with rhetorical justification about the need to be competitive internationally, the practice has been for the elite to model education in Africa after educational institutions in the West, with little attempt at domestication. Education in Africa has been and mostly remains a journey fuelled by an exogenously induced and internalised sense of inadequacy in Africans, and endowed with the mission of devaluation or annihilation of African creativity, agency and value systems. Such cultural estrangement has served to reinforce in Africans self-devaluation and self-hatred and a profound sense of inferiority that in turn compels them to Tighten their darkness' both physically and metaphysically for Western gratification. The paper argues that the future of higher education in Africa can only be hopeful through a meticulous and creative process of cultural restitution and indigenisation even as African scholars continue to cooperate and converse with intellectual bedfellows in the West and elsewhere. If Africa is to be party to a global conversation of universities and scholars, it is only appropriate that it does so on its own terms, with the interests and concerns of ordinary Africans as the guiding principle.

Introduction : globalisation, mobility, citizenship and xenophobia in Southern Africa -- 1. Mobility, citizenship and xenophobia in South Africa -- 2. Citizenship, mobility and xenophobia in Botswana -- 3. Gender, domesticity, mobility and citizenship -- 4. Maids, mobility and citizenship in Botswana -- 5. Madams and maids : coping with domination and dehumanisation -- 6. Conclusion : requiem for bounded citizenship.

Cover; Title page; Copyright page; Contents; Foreword; 1. Introduction; 2. Captured by Subterranean Forces; 3. Freud Adopted and Adapted for Consumerism by Edward Bernays; 4. The Rational Consumer: Bad for Business and Politics; 5. Freedom at Last or Wolves of Repression in Sheepskin?; 6. Conclusion: Beyond Impoverishing Dichotomies; Endnotes; References; Afterword; 1. Bernays and psychoanalysis; 2. The philosophical debate; Notes; Index; Back cover

Introduction -- Sir Cecil John Rhodes: the makwerekwere with a missionary zeal -- Black pain matters: down with Rhodes -- Not every black is black enough -- UCT fires on all cylinders -- Lessons from Rhodes must fall -- Pure fiction: what i almost had in common with Rhodes -- Conclusion: we are all amakwerekwere

Preface / par Aghi Bahi -- Preface / by Aghi Bahi -- 1. Introduction -- 2. Treasure-hunting beyond familiar shores -- 3. One good turn deserves another -- 4. Shared intricacies and entanglements -- 5. Ubuntu-ism and the seesaw of opportunity and opportunism -- 6. The zombies are back at their risk and peril -- 7. Conclusion -- Epilogue / by Milton Krieger.

Chieftaincy studies in Africa: an overview 1. - Chieftaincy and the game of legitimacy in Cameroon 17. - Chieftaincy and the negotiation of Botswana's democracy 31. - Conclusion 57

In the on-going democratic debate, the Cameroonian media have not played the role of objective mediators. A one-party logic, of which government, opposition and the public are guilty, has prevented Cameroonian multipartyism from addressing the major issue: that of how best to bring about real participatory democracy. So far, democracy has served mainly as a face powder, an empty concept or slogan devoid of concrete meaning used to justify reactionary propaganda by the ruling party and its acolytes on the one hand, and revolutionary propaganda by the opposition and some pressure groups on the o.

This keynote lecture argues that both the perpetrators of policed mobility and its victims can learn tremendous lessons from COVID-19's nimble-footedness, which humbles racialised technologies of containment and politics of redlining or something akin to it. The talk asserts that using technological gadgets that are very good at making it possible for us to be present in absence and absent in presence, strangers at various borders could borrow a leaf from COVID-19 on how to compress time and space in ways that enable even unwanted wayfarers to see, hear, smell, feel and touch virtually, thereby regaining freedom of movement by crossing borders undetected. The world as a whole could learn from resilient philosophies of kinship and solidarity in Africa to approach mobility in a more humane manner. Priority would be less on containment and more on accommodation of the stranger and freedom of movement.