It was observed that in all circles of discussion, Africans talk about decolonisation and turning away from systems that favour the West in disfavour of Africans. Thinkers like Molefi K. Asante, Chukwunyere, and others have approached this matter of decolonisation at an angle of Afrocentrism. They intend to present African views from an undiluted African perspective. However, within that struggle, it is quite noticeable that the African basic education system has not done sufficient work to decolonise the presentation of African thoughts. There is a noticeable overrating of foreign languages like English and Afrikaans in terms of subjects or modules taught in South African schools and tertiary institutions. As it is, Sciences national papers are delivered to schools written in two languages, which are not aboriginal in Africa, i.e. English and Afrikaans, regardless of the province where they are delivered to. Within that backdrop, it becomes questionable whether African language practitioners are incapable of producing tools to Africanize the language of learning or the colonial languages refuse to forsake the African educational system. This conceptual study is set forth to explore decoloniality in the education sector and argue for the use of African languages as a mode of instruction in learning and promoting them to be at the same level of honour as those overvalued western languages. In this study, analytic critical theory is used to apply criticality and rationality, which guided the researchers to be more inclined towards reason than emotionality over this dire issue.
Feminism has been a good movement with the noble aim of freeing the world from the shackles of an evil superiority of men over women. The principal of feminism as a movement was political equality between men and women. In itself, it was a fair and just course such that it was inclusive of men as well, men were also part of the movement with no insults, threats, and hate speech. But in this technological era some impurities have also crept into it. From the third wave of feminism which is also known as GRRRL feminism which turned the offensive names into jokes and somehow normal to be pronounced in public, things became no longer about equality and respect of humanity. As feminism grew, it became less critical and became more sensitive towards emotions and uncritical amassment of followers. To some extent, being critical about feminism is unacceptable because someone becomes quickly accused of being patriarchal and antifeminism. Indeed, patriarchy is a negative and destructive idea perpetrated by those who were suffering from testosteron-epowersyndrome . But, when some thinkers like Valenti, Arndt, and Harrow have identified the syndrome and implemented some medication to it, others inject the other side with similarly fatal ideas. I call those ideas Oestrgoen-powersyndrome because they make their victims think that with collapse of patriarchy, men should be disgraced and be made to feel not existentially necessary. Symptoms of this syndrome start from no more knowing that hating the other sex is wrong and should not be promoted. Writers like Annapuranny and Jansen even perpetrate non progressive talks like “what’s wrong with hating men”, “the world would be better off without men” and many phrases of such destructive nature. But the issue which this paper seeks to address is that there is no philosopher who has critically tackled this matter. In fact, some African philosophers rather reject the whole feminism movement as non-African. Using analytical framework, this research ventures into critical analysis of this issue of feminist extremism coupled with the silence of African philosophers.
The colonial legacy of African underdevelopment is widely debated but hardly written. Boserup’s theory advances the argument that African system of government prior to the colonial one had a deeply encultured notion of gender inequality. However, this work is set forth to argue that colonization was a radical disruption that brought serious imbalances that include gender inequality. Within the process of colonization, gender inequality helped as one of the tools to advance Africa’s underdevelopment. Against Boserup’s view, this paper will investigate the hypothesis that African gender inequality and female disempowerment are rooted in the colonial epoch. It is argued that the arrival of Europeans in Uganda ignited a century-long transformation of Kampala including a gender Kuznets curve. Boserup’s theory relates that as men rapidly acquired literacy and quickly found their way into white-collar employment in the economic system built by Europeans, women took longer to obtain literacy and enter decent jobs. Among other factors, this is one of those that gravely created a noticeable gap which aided gender inequality between the African men and women. Different works by African scholars will be consulted in attempt to clarify the argument that Boserup’s theory provides the incorrect view about African normative culture. Boserup argues that after Uganda’s independence in 1962 another wave of inequality took place as some women got educated and got decent jobs while some continued operating within the informal traditional economic system. In her writings, Boserup seems skewed towards the argument that African traditional system always had gender inequality embedded in it, but she does not care much to elaborate the background framework that makes her have that view. It seems somewhat indefensible to argue that brutal elements of the society like gender inequality are rooted within the traditional norms because that may create a situation whereby the underdeveloped gender, due to love of their tradition, do not make effort to better themselves. It is for that reason that this paper adopts analytic theoretical framework to critically analyse Boserup’s theoretical view that gender inequality was rooted in the indigenous African norms.
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