超越深渊线:“后”种族隔离宪政中认识正义的可能性

Lilandi Niemand
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摘要

在这篇文章中,我通过强调其对过去的殖民和种族隔离的持续束缚,反思了“后”种族隔离的南非宪政理念,以及与之相关的和隐含的变革宪政概念。为了批判性地探索“后”种族隔离变革的宪法框架,我考察了殖民主义作为殖民主义在南非背景下展开的方式的持久性。这一探索涉及强调这种忍耐的三个构成要素:在霍布斯的社会契约中观察到的线性历史主义;施密特的理性地理学理论;以及南非社会和知识体系内部的界限,这是德索萨·桑托斯所说的“深不可测的思考”的结果。虽然历史殖民主义作为殖民主义的持久性可以用多种方式来描述,但我处理这些特定的构成要素是为了论证转型理论,包括转型宪政,在试图消除殖民主义方面基本上是无效的,因为它未能为大多数(南非)人实现认识正义。我的结论是,转型主义和转型宪政主义在“后”种族隔离宪法制度下进一步排斥和边缘化了土著(南非)人民的知识。改造工程维持了这条深不可测的线,因为它已经通过殖民内化了。因此,“后”种族隔离时代的南非制度仍然被这条线分割开来——本质上是将土著(南非)人民和他们的知识体系扔进深渊。我进一步认为,如果要消除殖民主义和认识上的不公正,由深渊线维持的殖民主义的持续存在需要一个概念性的去殖民化项目。在这个意义上,一个真正的(南非)非洲分配可能被披露。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
MOVING BEYOND THE ABYSSAL LINE: THE POSSIBILITY OF EPISTEMIC JUSTICE IN THE ‘POST’- APARTHEID CONSTITUTIONALISM
In this article, I reflect on the idea of a ‘post’-apartheid South Africanconstitutionalism and the related and implicated notion ofTransformative Constitutionalism by emphasising its continued bondageto a colonial and apartheid past. In an effort to critically explore the‘post’-apartheid transformative constitutional framework, I examinethe endurance of colonialism as coloniality in the manner it hasunfolded in the South African context. This exploration involveshighlighting three constitutive elements of this endurance: linearhistoricism as observed in Hobbes’ social contract; the geography ofreason as theorised by Schmitt; and the lines within South Africansociety and knowledge systems as a result of what De Sousa Santos calls‘abyssal thinking’. Although the endurance of historical colonialism ascoloniality can be described in a number of ways, I deal with thesespecific constitutive elements in order to argue that the doctrine of transformation, which includes Transformative Constitutionalism, haslargely been ineffective in its attempt to eradicate coloniality as it hasfailed to achieve epistemic justice for the majority of (South) Africans.I conclude by suggesting that the doctrine of transformation and, assuch, Transformative Constitutionalism has served to further excludeand marginalise the knowledge of indigenous (South) African people inthe ‘post’-apartheid constitutional dispensation. The project oftransformation has sustained the abyssal line as it has been internalisedthrough coloniality. As such, the ‘post’-apartheid South Africandispensation remains divided by this line — essentially discardingindigenous (South) African people and their knowledge systems to theabyss. I further argue that the persistence of coloniality, sustained bythe abyssal line, requires a project of conceptual decolonisation ifcoloniality and epistemic injustice is to be undone. In this sense, a true(South) African dispensation may be disclosed.
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