21世纪认识论非殖民化的动力:走向认识自由

IF 0.3 Q4 POLITICAL SCIENCE
S. Ndlovu-Gatsheni
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引用次数: 69

摘要

21世纪知识领域的问题最好用“认识线”来表述。它直接源于威廉·E·B·杜波依斯的“肤色线”,这条线萦绕在20世纪,引发了政治非殖民化的史诗般的斗争。“肤色线”和“认识线”之间的联系在于种族主义否认那些成为奴役和殖民目标的人的人性。对人性的否定自动使人丧失了认识美德的资格。因此,这项概念研究以概述的形式探讨了非洲,尤其是全球南方的其他地区,是如何成为种族灭绝、知识谋杀、语言谋杀和文化谋杀的受害者的。它深入探讨了被殖民者长期存在的本体论问题,即从他们的语言、文化、名字,甚至从他们自己身上放逐,同时强调了被殖民者如何拒绝屈服于“沉默”,并为认识自由而战。文章介绍了一些有用的分析概念,如“认识自由”与“学术自由”省级';'去省级化认识论非殖民化智力外向;以及“认知依赖”。它最后概述了非洲争取认识自由的五条前进道路,其前提是:(i)回到发音的基础/轨迹;(ii)转移地理和生物知识/转移中心;(iii)批判理论的规范基础非殖民化;(iv)反思思维本身;最后(v)为了重新学习而学会遗忘。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
THE DYNAMICS OF EPISTEMOLOGICAL DECOLONISATION IN THE 21ST CENTURY: TOWARDS EPISTEMIC FREEDOM
The problem of the 21st century in the knowledge domain is best rendered as the ‘epistemic line’. It cascades directly from William E B Dubois’s ‘colour line’ which haunted the 20th century and provoked epic struggles for political decolonisation. The connection between the ‘colour line’ and the ‘epistemic line’ is in the racist denial of the humanity of those who became targets of enslavement and colonisation. The denial of humanity automatically disqualified one from epistemic virtue. This conceptual study, therefore explores in an overview format, how Africa in particular and the rest of the Global South in general became victims of genocides, epistemicides, linguicides, and culturecides. It delves deeper into the perennial problems of ontological exiling of the colonised from their languages, cultures, names, and even from themselves while at the same time highlighting how the colonised refused to succumb to the ‘silences’ and fought for epistemic freedom. The article introduces such useful analytical concepts as ‘epistemic freedom’ as opposed to ‘academic freedom’; ‘provincialisation’; ‘deprovincialisation’; ‘epistemological decolonisation’; ‘intellectual extroversion’; and ‘epistemic dependence’. It ends with an outline of five-ways-forward in the African struggles for epistemic freedom predicated on (i) return to the base/locus of enunciation; (ii) shifting the geo-and bio-of knowledge/moving the centre; (iii) decolonising the normative foundation of critical theory; (iv) rethinking thinking itself; and finally (v) learning to unlearn in order to relearn.
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