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ICH4801 Assignment 2 (COMPLETE ANSWERS) 2024 (322543) - DUE 21 June 2024 Course International Comparative and History of Education (ICH4801) Institution University Of South Africa (Unisa) Book Comparative and International Education€2,38
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ICH4801 Assignment 2 (COMPLETE ANSWERS) 2024 (322543) - DUE 21 June 2024 Course International Comparative and History of Education (ICH4801) Institution University Of South Africa (Unisa) Book Comparative and International Education
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International Comparative and History of Education
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University Of South Africa
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Comparative and International Education
Question 1 [40 marks] Question 1(a) (20 marks) – compulsory Read the extract titled, “Colonialism, coloniality and post-colonial Africa: a conceptual framework”, from chapter 7 of the prescribed book (Seroto, Davids & Wolhuter 2020) and then answer the questions that follows. Colonialism, col...
Exam (elaborations) ICH4801 Assignment 3 (COMPLETE ANSWERS) 2024 (322793) - DUE 22 July 2024 • Course • International Comparative and History of Education (ICH4801) • Institution • University ...
Exam (elaborations) ICH4801 Assignment 3 (COMPLETE ANSWERS) 2024 (322793) - DUE 22 July 2024 • Course • International Comparative and History of Education (ICH4801) • Institution • University ...
Exam (elaborations) ICH4801 Assignment 3 (COMPLETE ANSWERS) 2024 (322793) - DUE 22 July 2024 • Course • International Comparative and History of Education (ICH4801) • Institution • University ...
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ICH4801 Assignment
2 (COMPLETE
ANSWERS) 2024
(322543) - DUE 21 June
2024 ;100% TRUSTED
workings,
explanations and
solutions.
ADMIN
[COMPANY NAME]
,Question 1 [40 marks] Question 1(a) (20 marks) – compulsory
Read the extract titled, “Colonialism, coloniality and post-
colonial Africa: a conceptual framework”, from chapter 7 of the
prescribed book (Seroto, Davids & Wolhuter 2020) and then
answer the questions that follows. Colonialism, coloniality and
post-colonial Africa: a conceptual framework Post-colonial
reconstruction of African societies cannot be limited to political
and economic transformation. Due to the predominance of
Western epistemologies and systems of education during and
after colonialism, the African masses often became oblivious to
their forgotten history. Western European colonial policies such
as ‘assimilation’ (French) and ‘assimilados’ (Portuguese) were
based on a rejection of the local culture and an adoption of a
foreign, European culture – essentially a denial of an African
identity. The African elite that worked in close collaboration
with the colonial administration often became the main
protagonists of European culture. When a few African leaders
met in Addis Ababa in 1963 to establish the Organisation of
African Unity (OAU), the objective was to liberate the continent
from colonialism and apartheid. While apartheid was abolished
in 1994, African countries remained largely dependent on
foreign aid which compromised their political and economic
independence. Without achieving its objectives, the OAU was
dissolved in July 2002 and transformed into the African Union
(AU), which aimed to unite its fifty-three member-states
politically, socially and economically. The AU intended to
address the old African problems afresh through the promotion
,of democracy, good governance and foreign investment
(Carbone, 2002). For a long time, Africa seems to have been
suffering from the aftermath of colonialism, which has posed
serious challenges to its economic 20 development and
independence. The colonial legacy left behind structural
inequalities that were difficult to eradicate. However, Smith
argues that ‘there can be no social justice without cognitive
justice’ and calls for an ecology of knowledge(s) that enables
alternative ways of knowing and scientific knowledge to co-
exist (Smith, 2012:214). The inspiration of an African
Renaissance, which is mainly about cultural and intellectual
revitalisation, should become an integral part of transforming
and reconstructing the socio-economic landscape of Africa.
Therefore, the restoration of Africa’s intellectual and cultural
history needs to be at the centre of political and economic
reconstruction and should not be treated in isolation. A common
observation in previously colonised societies during the post-
colonial period is the patronising continuation of colonial myths
and stereotypes that represent the culture of the colonised as
inferior (Alvares, 1991). Colonial powers regarded Asian and
African people as belonging to ‘backward’ or ‘child races’, who
were inherently inferior because of their skin colour and
perceived immorality, laziness, as well as a disregard for the
sacredness of human life (Kies, 1953). These stereotypes
became an integral part of the colonial educational systems. To
maintain the political and social dominance of the colonisers, the
real history of colonies was suppressed and replaced with the
history of the coloniser, which was alienating to the local
populations. The continuation of a colonial worldview and
, lifestyle after achieving political independence became a
defining characteristic of post-colonial Africa, which had to be
confronted. Conceptually, Maldonado-Torres (2007) explains
the irony of colonial continuity by drawing a distinction between
‘colonialism’ and ‘coloniality’. Colonialism designates political
and economic relations in which the power of a people rests on a
foreign colonial/ imperial power, while coloniality refers to
institutionalised colonialism, i.e. colonial practices, expressed in
a longstanding pattern of culture, social relations and knowledge
production (Maldonado-Torres, 2007). This duality between
colonialism and coloniality has previously been addressed by
Mignolo (1999) who sees the imaginary of the modern/ colonial
world as a function of ‘colonial difference’ that operates on a
notion of a ‘coloniality of power’. Mignolo borrows the concept
‘double consciousness’ from WEB du Bois, which captures the
dilemma of subjectivities formed within the colonial difference,
i.e. the experience of anyone who has lived and lives modernity
from coloniality (Mignolo & Ennis, 1999:29–30). Double
consciousness becomes a crucial concept in explaining the
ambivalence and tendencies of liberated Africans towards
colonialism. 1. Define “colonialism” in your own words. (2) 2.
How does Maldonado-Torres explain the concept of coloniality?
(2) 3. Explain the difference between colonialism and
coloniality. (2) 4. Sketch the sociohistorical background of
colonialism and coloniality in the South African context. (4) 5.
Do you agree with the colonial policies that were implemented
by European powers? Substantiate your answer. (4) 6. How does
the legacy of apartheid remain a structural element in
postcolonial South Africa? (6) [20] ICH4801/101/02024 21
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