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International Comparative and History of Education ICH4801Assignment 02
History of Education
Due date: 1 August 2023
Unique assignment number: 642450
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,Colonialism's Legacy in Postcolonial Africa
Question 1(a) (20 marks) – compulsory Read the given extract titled, “Colonialism, coloniality
and post-colonial Africa: a conceptual framework”, from chapter 7 of the prescribed book
(Seroto, Davids & Wolhuter 2020) and then answer the questions that follow. Colonialism,
coloniality and post-colonial Africa: a conceptual framework Post-colonial reconstruction of
African societies cannot be limited to political and economic transformation. Due to the
predominance of Western epistemologies and systems of education during and after
colonialism, the African masses often became oblivious to their forgotten history. Western
European colonial policies such as ‘assimilation’ (French) and ‘assimilados’ (Portuguese) were
based on a rejection of the local culture and an adoption of a foreign, European culture –
essentially a denial of an African identity. The African elite that worked in close collaboration
with the colonial administration often became the main protagonists of European culture.
When a few African leaders met in Addis Ababa in 1963 to establish the Organisation of
African Unity (OAU), the objective was to liberate the continent from colonialism and
apartheid. While apartheid was abolished in 1994, African countries remained largely
dependent on foreign aid which compromised their political and economic independence.
Without achieving its objectives, the OAU was dissolved in July 2002 and transformed into
the African Union (AU), which aimed to unite its fifty-three member-states politically, socially
and economically. The AU intended to address the old African problems afresh through the
promotion of democracy, good governance and foreign investment (Carbone, 2002). For a
long time, Africa seems to have been suffering from the aftermath of colonialism, which has
posed serious challenges to its economic development and independence. The colonial legacy
left behind structural inequalities that were difficult to eradicate. However, Smith argues that
‘there can be no social justice without cognitive justice’ and calls for an ecology of
knowledge(s) that enables alternative ways of knowing and scientific knowledge to co-exist
(Smith, 2012:214). The inspiration of an African Renaissance, which is mainly about cultural
and intellectual revitalisation, should become an integral part of transforming and
reconstructing the socio-economic landscape of Africa. Therefore, the restoration of Africa’s
intellectual and cultural history needs to be at the centre of political and economic
reconstruction and should not be treated in isolation. A common observation in previously
colonised societies during the post-colonial period is the patronising continuation of colonial
, myths and stereotypes that represent the culture of the colonised as inferior (Alvares, 1991).
Colonial powers regarded Asian and African people as belonging to ‘backward’ or ‘child races’,
who were inherently inferior because of their skin colour and perceived immorality, laziness,
as well as a disregard for the sacredness of human life (Kies, 1953). These stereotypes
became an integral part of the colonial educational systems. To maintain the political and
social dominance of the colonisers, the real history of colonies was suppressed and replaced
with the history of the coloniser, which was alienating to the local populations. The
continuation of a colonial worldview and lifestyle after achieving political independence
became a defining characteristic of post-colonial Africa, which had to be confronted.
Conceptually, Maldonado-Torres (2007) explains the irony of colonial continuity by drawing a
distinction between ‘colonialism’ and ‘coloniality’. Colonialism designates political and
economic relations in which the power of a people rests on a foreign colonial/ imperial power,
while coloniality refers to institutionalised colonialism, i.e. colonial practices, expressed in a
longstanding pattern of culture, social relations and knowledge production (Maldonado-
Torres, 2007). This duality between colonialism and coloniality has previously been addressed
by Mignolo (1999) who sees the imaginary of the modern/ colonial world as a function of
‘colonial difference’ that operates on a notion of a ‘coloniality of power’. Mignolo borrows
the concept ‘double consciousness’ from WEB du Bois, which captures the dilemma of
subjectivities formed within the colonial difference, i.e. the experience of anyone who has
lived and lives modernity from coloniality (Mignolo & Ennis, 1999:29–30). Double
consciousness becomes a crucial concept in explaining the ambivalence and tendencies of
liberated Africans towards colonialism.
1. Define “colonialism” in your own words. (2)
In my own words, "colonialism" refers to a historical period characterized by the domination
and control of one country or group of people over another, usually through political, economic,
and social means. It involves the establishment and maintenance of colonies by a colonial
power in order to exploit resources, extract wealth, and exert influence over the colonized
territory and its inhabitants.
2. How does Maldonado-Torres explain the concept of coloniality? (2)
Maldonado-Torres explains the concept of "coloniality" as the institutionalized and enduring
legacy of colonialism. It refers to the long-lasting patterns of power, culture, social relations,
and knowledge production that originated during the colonial period and continue to shape
societies even after achieving political independence. Coloniality encompasses the ways in
which colonial practices become deeply embedded within the structures and institutions of a
society, perpetuating unequal power relations and maintaining the dominance of the former
colonial powers.
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