The approbation, in the last few decades, of 'African ways of knowing' and, more recently, the critical emphasis on 'knowledge in the blood'—which refers to 'deeply entrenched' and 'received knowledge', notably of (white) Afrikaners—give rise to all kinds of questions and concerns. What makes certain ways of knowing and kinds of knowledge 'African' and 'Afrikaner', respectively? What do these ideas cover and include, and what falls outside their respective ambits? What functions are served by appealing to these notions? Amongst other things, the idea of 'African ways of knowing' constitutes part of a challenge to occidental belief systems, science, education and ethics. Theorists who single out certain ways of knowing as distinctly and uniquely 'African' or characteristically 'Afrikaner', respectively, not only emphasise their significance in post-colonialist and antiracist discourse but also maintain that the study of these is of profound relevance to educational and socio-political transformation. In this paper, I examine the notions in question, by seeking to understand how those who employ them might see them as plausible, before referring them to a particular epistemological framework. Problems that need to be addressed include relativism about knowledge and truth, as well as elevation of all kinds of beliefs—notably superstitions and racial prejudices—to the status of knowledge, for any real and sustainable transformation to occur.
Truth and the problems of superstition and 'blood knowledge'
Issues Raised by Miscegenation in Portugal (Late Nineteenth to Mid-Twentieth Centuries)
Patrícia Ferraz de Matos
). In a study relating marriage and ‘race’ in the 1940s and 1950s, based on the statistical year books of the colonies, the historian Maria Eugénia Mata (2007) concluded that there was social prejudice with regard to interracial marriage and that
Piero Ignazi, Extreme Right Parties in Western Europe (Oxford: Oxford University Press, 2003)
Cas Mudde, The Ideology of the Extreme Right (Manchester: Manchester University Press, 2003)
Martin Schain, Aristide Zolberg, and Patrick Hossay, eds., Shadows over Europe: The Development and Impact of the Extreme Right in Western Europe (New York: Palgrave Macmillan, 2002)
great. My own experience in the ministry has taught me at least to understand more and to judge far less. What role does God play in this assembly? If, spiritually childish, we fall into the trap, He becomes the rationalisation of our prejudices, an
Has “Uncle Sam” Learned any Lessons from “Typhoid Mary?”
Amani Othman and William W. Darrow
article published in 1915 described Mallon as racing with the “wandering Jew in scattering destruction in her path” ( Leavitt 1997 ). Kraut (1995) reveals in even greater detail the prejudice against persons of varying ethnic backgrounds during the
Graphic Adaptation in Germany in the Context of High and Popular Culture
not seem to feel indebted to the aesthetic integrity of the adapted texts but insist on producing their own. Conclusion In this article I have discussed the difficult conditions of graphic adaptation in Germany, from the prejudice against Schmutz und
From Emulation to Education in the Semantics of Spanish Enlightenment
Pablo Sánchez León
shifts the focus to the insertion of education into the Spanish political economy. Education has usually been assumed to be the means to overcome traditional cultural prejudices; yet here it is underlined as a resource against the hazards of modern
Nineteenth Century American Primary School Geography Textbooks
attitudes and prejudices that would persist throughout the nineteenth and twentieth centuries. Notes 1 Wendy D. Bokhorst-Heng, “Palimpsest Identities in the Imagining of the Nation: A Comparative Model,” in (Re)Constructing Memory: Textbooks, Identity
assemblies of ancient Syria-Mesopotamia, and, as if to please the prejudices of James Bryce, Nahum Capen, and Alexis de Tocqueville, remain silent about the contributions of the early Islamic world. The remarkable spread of the ideals and institutions of
Mario Vargas Llosa
Given the extraordinary circumstances confronting us in a world profoundly unsettled by the advances of globalisation in all walks of life, and by the reactions provoked by this process, it may perhaps not be inappropriate to reflect upon how the growing interdependence among nations will affect cultural life. This interdependence is derived from the internationalisation of communications, the economy, ideas and technologies. A certain degree of perplexity and a number of prejudices surround this question. It may be worthwhile to dispel them.