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Argument for or against the ideas on decolonising educationexpressed by some young people who have argued for a
“decolonised, Afrocentric curriculum
Definition of terms
Decolonise, decolonisation refers to the undoing of colonial governance when colonial
countries attain independence. However, political decolonisation does not mean that all
forms of colonisation are effaced. Fanon (1967)
Afrocentric, Afrocentricity means that our analysis and intellectual activity has to take
an African perspective without being parochial, essentialist or hold dogmas about what
is African and what is authentic as the truth. At the same time, we have to commit to the
universal drive for truth, for scientific validity and reliability etc.
Eurocentrism is generally defined as cultural phenomenon that views the histories and
cultures of non-western societies from a European or western perspective. Rather it is a
systematic distortion of existing realities, with which most western social theories and
ideologies seem to have been contaminated, (Pokhrel A.K 2011).
Introduction
The argument of curriculum decolonisation in South African institution of higher
education has in recent times perceived a fundamental informal disagreement. The
demand for decolonising curriculum was a basis of students’ recognition brawls at
universities. Professor Aslam Fataar of Stellenbosch University indicated that, students
across the university sector expressed the need for change in university knowledge and
curricula in the light of what they described as their exposure to Eurocentric, racist, and
sexist knowledge at untransformed institutions. They argued that such a knowledge
orientation is at the heart of their experience of alienation at the university. The following
document will give an insight on the decolonisation of curriculum arguments by some
young people who argued for a “decolonised, Afrocentric curriculum”, with Afrocentrism
as a new standard and Africa as the beginning and end of what is worth knowing. This
paper will give highlight perspectives which are scholarly augmented by other writers,
, regarding on the arguments by some students as mentioned above. However, my
opinion will be given focusing on the arguments given by the students.
Argument for or against the ideas on Afrocentrism decolonial education
Elizabeth Walton’s article presents a reading of inclusive education informed by a
decolonial perspective. She problematises the dominant perspective of inclusive
education as constituting a neocolonial project, and an unwelcome imposition on
countries of the Global South. She suggests that inclusive education can be seen as a
form of coloniality in that knowledge from Euro-American countries dominates the field.
As established in the introduction, the literature on decolonizing curriculum is somewhat
complex and heavily contested (Webbstock, 2017). However, according to Jansen
(2017a) there exist at least six different conceptions of ‘decolonisation’ in terms of
knowledge as embedded in university curriculum. Basically to argue the invention of
Eurocentrism in African curriculum is not a vital proposal with the global indication of
future. However, an Afrocentric approach can help in the practice of different cultural
activities, for instance one cannot apply the aspect of Ubuntu philosophy when
neglecting the theories of Afrocentric Curriculum.
Simphiwe Sesanti takes the bull by the horns in the first article of this themed edition.
His article is a carefully argued plea for teaching ancient Egyptian ethics and history as
a cornerstone of an Afrocentric decolonial curriculum knowledge approach. Such a
perspective, he suggests, challenges the continuing dominance of colonial scholarship
in African universities. The article uses the concepts of Afrocentricity and Africa-
centeredness as an interpretive framework to inform Sesanti’s unfolding perspective
and arguments. The article centres the study of Ancient Egypt in African higher learning,
and Sesanti suggests that such an approach will go a long way in framing the manner in
which philosophy and ethics are taught, (Aslam Fataar).
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