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Coulthard, Glen Sean. Red Skin, White Masks

Rejecting the Colonial Politics of Recognition

Elaine Coburn

’ of the ontologically and socially inferior slave (28). A century later, Frantz Fanon retained Hegel’s argument that mutual recognition among equals is necessary to ‘being-for-self’. Unlike Hegel, however, Fanon further observed that this possibility

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Wiping away the Tears of the Ocean


Mogobe Ramose

attains the qualification pan-Africanist. According to this reasoning, a pan-Africanist need not be the bearer of ‘Africanness’. Our critique of this criterion is that it is weak in its obliviousness of ontology but strong in its recognition and

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Contested Memory

Retrieving the Africanist (Liberatory) Conception of Non-racialism

Ndumiso Dladla

differentiation of human beings in quality at the level of biology, meant ignorance of the significance of the socio-ontological mechanics of race. The liberal conception of non-racialism also in this narrow sense was founded upon completely unchecked ethnocentric

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Let’s Talk about Rick Turner

Peter Hudson

place much more emphasis on the category of scarcity if he was going to be able to negotiate the passage from the ontological – his Sartrean subject – to the ontic of apartheid. I was feeling my way towards a position I was not yet able to articulate

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Whites Cannot Be Black

A Bikoist Challenge to Professor Xolela Mangcu

Keolebogile Mbebe

experience, and lived experience in turn was the evidence for race. Race was, thus, an ontological category. More (2017: 51) classifies the concept of blackness as it is expressed by Biko and SASO into three: ‘(i) the real black person, (ii) the black

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No Demos in the Pandemic

Asma Abbas

fashionable path-dependencies that are said to have far surpassed the old colonial question—have emerged from colonial and supremacist epistemic, ontological, psychic, and institutional imperatives. What binds us are not impotent global institutions that were

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Decolonising Borders

Re-imagining Strangeness and Spaces

John Sodiq Sanni

domination as a gradual move away from ‘divide and rule’ towards ‘define and rule’. Interpreting Mamdani's view, one finds that colonial presuppositions were instrumental in imposing a debased ontological perception of Africans. The move for independence is

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Some Senses of Pan-Africanism from the South

Christopher Allsobrook

cultural brothers and sisters. Pan-African unity may be threatened by divisions imposed by European colonialism but Afrocentric education can overcome this problem. To this effect, Mogobe Ramose develops in the subsequent contribution an ontological

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COVID-19, Democracies, and (De)Colonialities

Marcos S. Scauso, Garrett FitzGerald, Arlene B. Tickner, Navnita Chadha Behera, Chengxin Pan, Chih-yu Shih, and Kosuke Shimizu

decolonization, must grapple with the enduring effects of epistemic and ontological erasure on ancestral economic, social, cultural, and political practices. For many indigenous communities, the current crisis must be understood as the continuation of centuries

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The Artist in a Positivist Academy

Bridging the Artist-Scholar Divide

Ibanga B. Ikpe

cited as reasons for students’ career choices, contemporary hyper-positivist philosophy could be cited as its intellectual foundation. Hyper-positivism, with the natural sciences as its model, has as its ‘ontological assumption that the world is orderly