ken,
Won't you include the word imperialistic as well? It is not just an attempt to "bring Africans into modernity." It is also an attempt to dominate, control, and exploit resources and people.
History Department
CCSU. New Britain. CT 06050
africahistory.net
Gloria Emeagwali's Documentaries on
Sent: Wednesday, November 2, 2016 9:14 PM
To: usaafricadialogue
Subject: Re: USA Africa Dialogue Series - Farooq, Funmi and Yona
Dear Ibrahim,
In the conventional usage of modernism, the colonial project was entirely devoted to the notion of the modern, of being modern, of bringing Africans into modernity. Their notions of modernity were, obviously, entirely Eurocentric: Europe was modern, both in technology and thought, and Africa had to be brought into it. The real analysis of what this entailed can be seen in said and those who followed, mignolo, Wallerstein, all the postcolonialists like spivak and bhabha, all building on fanon and other anticolonialists. What is central is the notion of modernity, that hides its eurocentrism behind the mask of universalism.
I don't want to go on; it would bore everyone. My one point is that when you say colonialism's project was anti-modern you are using a rhetoric that runs counter to the entire field of postcolonial studies for which modernism, grounded in a European reading of history that views the enlightenment as the turn toward modernism, informs the colonial project completely.
In the end, one of the paths of colonialism—assimilation—comes to be countered by bhabha and the theorists of hybridity who demolish the notion of teleological advancement, and the rest of it is destroyed by Mudimbe.
Ken
Kenneth Harrow
Dept of English and Film Studies
http://www.english.msu.edu/people/faculty/kenneth-harrow/
From: usaafricadialogue <usaafricadialogue@googlegroups.com> on behalf of Ibrahim Abdullah <ibdullah@gmail.com>
Reply-To: usaafricadialogue <usaafricadialogue@googlegroups.com>
Date: Wednesday 2 November 2016 at 20:00
To: usaafricadialogue <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Farooq, Funmi and Yona
The colonial project was totally anti-modern. Shedding your Africaness was the pathway to westernisation and eventual creolisation—a mixture of mixture as Bylden called. Ajayi Crowther fought against this and was recalled. I am currently grappling with this reality now: nineteenth century Freetown and the non-existence of Creole as a people and Creole as a language—questioning conventional wisdom. Both the language and people were invented in the twentieth century.
But then the Creole nationalists decided to call it KRIO in the early 80s: they dropped the (C)reole and claimed the (K)rio as their ethnicity.
On Nov 1, 2016, at 11:37 PM, Olayinka Agbetuyi <yagbetuyi@hotmail.com> wrote:
Pls no get disres and come quench o! We no wan call ambulance o! (And there you have the necessarily present hilarity component of pidgin well demonstrated).
On 1 Nov 2016 22:39, "Farooq A. Kperogi" <farooqkperogi@gmail.com> wrote:
On Tue, Nov 1, 2016 at 12:55 PM, Ibrahim Abdullah <ibdullah@gmail.com> wrote:
Creoles/Creoledom was a twentieth century invention by the descendants of original captives who had lost their language. Those who still retained their language carved a separate identity for themselves: Oku/Aku.
Thanks, Professor Abdullah. But how did that happen? Why didn't the original captives pass on their languages to their children? I am curious. Has anyone studied this?
Farooq
Farooq A. Kperogi, Ph.D.
Associate Professor
Journalism & Emerging Media
School of Communication & MediaSocial Science Building
Room 5092 MD 2207
402 Bartow Avenue
Kennesaw State UniversityKennesaw, Georgia, USA 30144
Cell: (+1) 404-573-9697
Personal website: www.farooqkperogi.comTwitter: @farooqkperog
Author of Glocal English: The Changing Face and Forms of Nigerian English in a Global World
"The nice thing about pessimism is that you are constantly being either proven right or pleasantly surprised." G. F. Will
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