On Sun, Feb 26, 2023 at 10:35 PM, 'Dr. Oohay' via USA Africa Dialogue Series<usaafricadialogue@googlegroups.com> wrote:TF, may you recover fully sooner rather than later.On Friday, February 24, 2023, 8:17 AM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:
I am writing in the hospital under the influence of heavy medication—if I don't work, I will die.
Apologies for all the errors.
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Toyin Falola <toyinfalola@austin.utexas.edu>
Date: Friday, February 24, 2023 at 8:10 AM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Epistemic Decolonization and the Flight of Academic Common SenseOk, let me frame the question differently:
If people want to use decolonization to write their own history, why not let it be?
If IPOB wants to write the history of Biafra the way they want it, let it be?
The Yoruba say Oduduwa is their father? Let it be. Christians never wake up say he is not their father.
How many nations in the world who wake up on do what they do to us---writing their history for amusement parks?
There is a liberal attack on decolonization as it is an anti -racist paradigm. It is is racist component that is the issue.
The real argument is that there is nothing new about decolonization, just as there was nothing new about subaltern studies. What you now call decolonization is what an earlier scholars were calling Nationalist Histori0graphy, African Perspectives, etc. What Santos, Mignolo, Sabelo added to is no more than a heavy dose of race and racism.
How can Africans lived under apartheid and we will call it an "episode." It is white liberals who popularized its usage. If the Mau Mau killed my people, colonialism cannot be an episode.
Let people continue to use as it applies to their trauma, their sexuality that was assaulted that pushed them skin bleaching, their sense of beauty that pushed to the skinny being more beautiful than the plumb; their villeages where they blended communities.
Can Australian aborogines wake up and be praising white people?
Can 14 million Indian population wake up and be debating decolonization?
Let us decolonize if it does away with useless democracy
Let us decoonize if does away with useless intellectual disciplines
Let us decolonize if its proponents will give its home grown theories
Let us decolonize if it empowers the use of our indigenous languages.
But to attack it, the way I have seen it done, is entrenchment of white power and not African agency.
TF
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ochonu <meochonu@gmail.com>
Date: Friday, February 24, 2023 at 7:27 AM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Epistemic Decolonization and the Flight of Academic Common Sense"I see attacks on decolonization as seeking useless relevance in white scholarship"
This is highly uncharitable. No one is attacking decolonization per se, but is Simon Gikandi seeking relevance in white scholarship when he writes robustly about African and African-Caribbean agents in the making of colonial modernity and colonial culture?
Are Black scholars who write about the persistence and flourishing of African cultures in the Americas and the Caribbean looking for relevance in white scholarship or telling a story of Black resilience and the limits of oppressive power?
Is Olufemi Taiwo looking for relevance in white scholarship for critiquing the excesses and wrong premises and assumptions of the current fad of decoloniality and decolonization?
Are these scholars not simply giving Africans on the continent and in the diaspora their due and resisting the epistemological move to attribute everything and an all-conquering omnipotent hegemony to the white man?
Ultimately, is this a debate about the relevance in specific, defined contexts, of decolonization or about nuance and the current trend of wrongly and ahistorically labeling everything "colonial" and calling for its decolonization?
My original piece clearly stated, and I've repeated since, that I am not against decolonization and decoloniality where the objects are clearly defined and delineated, and that my short intervention is only a plea for epistemic moderation.
What worries me and other critics is the burgeoning epistemic extremism.
What rankles is that some people in our field who have no sense of the complex history of colonialism, the polyvalent African agency in it, and the long genealogy of intellectual decolonization on the continent, are claiming that all our current epistemic practices are colonial, that past generations of Africanist scholars and thinkers have allowed this to persist, and that they're on a mission to solve this problem.
Is this historically or even factually correct? And should it not be critiqued?
And finally, by all means people in formerly or presently colonized spaces should reclaim their personality and their erased or suppressed singularities, but as scholars we should critique the distortion of history and the denial of local agency—good and bad—in that noble project.
If such matters are beyond academic critique or scrutiny then we might as well change professions.
And if that is the case then why has decolonization not remained strictly in the political and sociocultural realms and has instead been brought into the academy as a theoretical and epistemic enterprise?
Sent from my iPhone
On Feb 24, 2023, at 3:03 AM, Toyin Falola <toyinfalola@austin.utexas.edu> wrote:
Aborigines in Australia, indigenous Indian populations have insisted that this is not an academic issue
It is like saying a raped woman gained something from it.
Decolonization is just a new label to describe what has been with us since Moses took the children of Israel out of Egypt.
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From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ochonu <meochonu@gmail.com>
Sent: Thursday, February 23, 2023 6:27:47 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Epistemic Decolonization and the Flight of Academic Common Sense
Ken,
That's my point, not Okey's. Okey is arguing the opposite point.
If African cultural practices, ideas, and knowledges survived and in some cases thrived through 350 years of brutal Atlantic slavery, I don't understand why the idea that colonialism had at best an uneven and shallow impact and that many African thoughts and cultures survived the tragedy strikes some people as implausible.
And what about the appropriation and rechristening of African and Africa-derived ideas and practices as "colonial" by colonizers? What do we make of this? Do we reify this colonial appropriation by calling for the decolonization of those appropriated and colonially rebranded ideas or do we deconstruct their alleged coloniality?
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On Feb 23, 2023, at 5:48 PM, Harrow, Kenneth <harrow@msu.edu> wrote:
simon gikandi's Slavery and the Culture of Taste is all about the point okey is making about how africans were agents in the production of knowledge, cultures, values, perspectives even when they were enslaved, and especially thereafter including the colonial period.
ken
kenneth harrow
professor emeritus
dept of english
michigan state university
517 803-8839
harrow@msu.edu
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ebe Ochonu <meochonu@gmail.com>
Sent: Thursday, February 23, 2023 3:58 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Epistemic Decolonization and the Flight of Academic Common Sense
"Here's one example of mental slavery that captures the correct and generally accepted definition of the "decolonial perspective."
Okey,
This quote above is emblematic of the problem. It is precisely what I'm critiquing--the tendency to dismiss, denigrate, and devalue African choices, adaptations, etc without recognizing the agency of Africans in sticking with things associated with colonialism or in modifying or adapting those things to their colonial and postcolonial lives.
Colonialism ended almost 60 years ago in Kenya, and in that period the British have not held a gun to the head of Kenyan lawyers or Nigerian lawyers to compel them to abandon the wig or to prevent them from replacing it with an Africa-originated headgear. You don't think that it's the choice of these Kenyans to retain the wig, that they have self-consciously chosen to keep it, and that they may have their own logic, separate from the original colonial logic of the wig, for keeping it as part of their professional sartorial ensemble?
Isn't this haughty scholarly omniscience--when, instead of humbly studying the logics of cultural adaptation, retention, hybridity, domestication, etc, among our people, we descend into haughty, Manichean devaluation of how some Africans choose or chose to engage colonial cultures, participate in them, or appropriate them?
This is one of the points Olufemi Taiwo makes in his recent book, Against Decolonization. We think we know better than the Africans who were and are prolific participants in, strategic users of, and crafty adapters of colonial influences and ways of knowing and seeing.
As Ken asks, the English language is a legacy of colonialism, but can we honestly still call English a foreign language in Nigeria? Would that not insult the agency of Nigerians, who have domesticated, enriched, and invented new logics, grammars, uses, and instrumentalities for the language?
We cannot valorize one type of African response to colonial influences and colonial taxonomies and epistemic and aesthetic legacies and pass harsh judgment over other types. Did Africans engage colonialism in the same way? Were there not many responses ranging from rejectionism to accommodationism, with other strategies in-between?
Falola himself writes about these varieties of African engagement with colonial influences in his book, Nationalism and African Intellectuals.
Finally, has it occurred to you that some of the "colonial legacies" you decry were co-created by Africans and Europeans?
On Thu, Feb 23, 2023 at 6:22 AM Okey Iheduru <okeyiheduru@gmail.com> wrote:
The "short interlude" of colonization lasted about 60 years in Kenya! Here's one example of mental slavery that captures the correct and generally accepted definition of the "decolonial perspective," i.e., colonialism did not destroy everything, but its impacts (especially its "epistemic violence") did not end with independence. Its impacts are today actually getting more overwhelming and destructive of the "African agency" or "the African personality" as some used to call it in the 1960s and 1970s.
In this short video clip, a female Kenyan Senator was walked out of the Senate chambers in 2023 because she wasn't clothed in "the proper" colonial master's garb.
On Mon, Feb 20, 2023 at 4:04 PM Toyin Falola <toyinfalola@austin.utexas.edu> wrote:
The argument is changing a Lillie
It is not about baseline
Africans have been decolonizing. It is the label that is changing
Samuel cha gig was decolonizing in the 19..th century; so was decolonizing
Senghor as decolonizing
African perspective is decolonizing
WAEc in its exam was decolonizing
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From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ochonu <meochonu@gmail.com>
Sent: Monday, February 20, 2023 3:16:02 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Epistemic Decolonization and the Flight of Academic Common Sense
I am outside waiting for an appointment, so can't write much, but, Oga, my friend, Jacob Dlamini, makes the argument that even apartheid, as brutal as it was, did not and could not taint or occlude the preexisting and evolving flavors and rhythms of African life in the townships and other African spaces. African thought and life persisted stubbornly DESPITE the violence of apartheid. He is a South African and he of course rejects the decolonial valorization and centering of apartheid as the baseline of South African historical inquiry.
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On Feb 20, 2023, at 2:57 PM, Harrow, Kenneth <harrow@msu.edu> wrote:
if i may, i disagree with mohammed balugon's claims on some key points/
english is not (any longer) a colonial language; achebe wrote in a language that had an english base, but which he also heard in its modified forms in nigeria.
english was modified everywhere it was spoken and to be really truthful we should say indigenized. the most obvious example is pidgin english, but language changes, evolves, absorbs the local usages, is appropriated by its speakers until it is so distant from the earlier language as to constitute a dialect and eventually a language.
the english, the europeans, have nothing to say about how english is now spoken and understood in nigeria or india or ghana or anywhere.
the nation state is also, has long since been, supplanted by global world forces that long since subdued it into major and minor players. that has nothing whatever to do with colonialism or decoloniality, much less western domination. even saying china and the u.s. and e.u. fails the test; start with microsoft and google and all the global shipping owners, and apple whose IT devices are made in china, and clothing companies and Walmart—all global, not national much less regional.
it isn't that coloniality cannot be extirpated: it is not fixed. we all are constantly changing, and if it isn't simply agency or the will to change, but forces outside our control, it seems to me the evocation of colonialism or coloniality in a global age is way out of step with our current realities.
nigeria is part of the colonial legacy?
isn't every society like language. we learn to speak it, we use it; it uses us; we try a new expression and repeat it and others hear it; with time, it changes.
society is the same, in every respect. some of which we hear comes from this place, some from there. what would you say of rap for instance? now sung everywhere on earth, except north korea.
it aint the bronx that is shaping it now.
france is not shaping africa now.
england has retreated to its little corner
portugal now is poorer than angola.
who is dictating the rules?
ken
kenneth harrow
professor emeritus
dept of english
michigan state university
517 803-8839
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ebe Ochonu <meochonu@gmail.com>
Sent: Monday, February 20, 2023 2:32 PM
To: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com>
Subject: Re: USA Africa Dialogue Series - Epistemic Decolonization and the Flight of Academic Common Sense
Here's one contribution by the cerebral Dr. Muhammad Balogun:
When I was trying to point out what is really important to us as a developing people, I made the following points on my wall in 2021:
I wonder what Samir Amin (d. 2018) would have been saying these days if he were still alive. Dependency theory still holds true. In Africa, Eurocentrism still reigns.
Coloniality is our reality and probably cannot be extirpated.
Can we stop using English to communicate, for instance?
Can we stop thinking in terms of nation states and national economies?
Can weak and consumption-based economies take charge of knowledge production?
What is more demonstrative of coloniality than all these?
What of the existence of Nigeria itself? It's part of colonial legacy.
Let the post-colonial theorists continue to write impenetrable prose to elaborate on it and refine our understanding.
Not that I agree with Chimamanda's crude put-down o! Ehen. Seriously, my take is more nuanced.
By all means, let decolonial perspectives flourish.
However, it's neo-colonialism that African leaders need to analyze and fully understand, without being paranoid or evasive of their own responsibilities to their people and countries. It's an economic issue.
We, the hoi polloi, while aknowledging neo-colonialism, should hold our own leaders accountable and avoid conspiracy theories and nonsense.
Our leaders are responsible for developing our countries.
They must have the vision and the ability.
Time no too dey.
On Mon, Feb 20, 2023 at 1:30 PM Moses Ebe Ochonu <meochonu@gmail.com> wrote:
Oga,
I'll respond to your comments later, but for now, for a fuller context, since this post began life as a Facebook update this morning with several contributions from my interlocutors, here's my additional commentary in response to one of the commenters on my Facebook wall:
[Decolonization] is now the lazy go-to for many people trying to give some "authentic African(ist)" street cred to their work. They want to hitch a ride on the latest theoretical fad in African studies. Nowadays, people don't even stop to think: what or who exactly are we decolonizing? Beginning with this question might jolt some of the decolonial people back to a realization that many Africans were enthusiastic participants in and contributors to colonial modernity and colonial culture writ large and that even today many Africans revere and consider the Western genealogy of modernity to be the aspirational gold standard for their countries. Are we to pretend that these tendencies did not and do not exist? Should we analyze the world as it is or as we wish it to be? Clearly, the decolonial people have chosen the latter path.
On Mon, Feb 20, 2023 at 1:14 PM Toyin Falola <toyinfalola@austin.utexas.edu> wrote:
Moses:
Your statement below is over stretched. No scholar has ever said it supplanted everything. The most devastating critique of the episode argument is by Peter Ekeh in his inaugural but he never said that. Both Zaria and Makarere demolished the interlude argument, but they did not say it supplanted everything.
The idea that colonialism, a short interlude, as the Ibadan School of history describes it, overwhelmed and supplanted everything that existed before is untrue and violates the logic of historical change.
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From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Moses Ebe Ochonu <meochonu@gmail.com>
Sent: Monday, February 20, 2023 9:54:23 AM
To: USAAfricaDialogue <USAAfricaDialogue@googlegroups.com>
Subject: USA Africa Dialogue Series - Epistemic Decolonization and the Flight of Academic Common Sense
Epistemic Decolonization and the Flight of Academic Common Sense
By Moses E. Ochonu
Everywhere I turn nowadays it's "decolonizing this, decolonizing that." The decolonial turn or fad is clouding our academic common sense, I must say.
The idea that colonialism, a short interlude, as the Ibadan School of history describes it, overwhelmed and supplanted everything that existed before is untrue and violates the logic of historical change.
I hope we don't commit the error of assuming that everything associated with colonization or colonial culture, colonial epistemology, and even colonial ontology is the sole creation of the white man and thus must be decolonized.
I hope we realize that much of what we designate under the rubric of "colonial," which we claim must be thoroughly excised from the African body politic and African ways of seeing, knowing, and doing, was actually created or co-created by Africans.
I hope we realize that the much maligned colonial library (Mudimbe) and the colonial archive have thousands of African voices and thoughts, which, though largely unacknowledged, define much of the content of these source canons.
Therefore, when we insist that everything with a trace of coloniality, everything with any tentacle in colonialism and colonization, must be banished from African epistemological and programmatic repertoires, I hope we realize the implication of that.
We'd be "decolonizing" away the work, choices, and agency of Africans, who, both in colonial and postcolonial times, chose to participate in the creation of colonial culture or to retain it as one of the components of the world they sought to create for themselves during and after colonization.
I hope that when we say we should transcend the colonial archive, we don't go to the extreme of doubly silencing the hidden African voices in the colonial archive.
P.S: This is a plea for epistemological moderation, not a denial of the imperative of epistemological decolonization where appropriate, or of the merits of decolonial theoretical approaches.
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Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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To view this discussion on the web visit https://groups.google.com/d/msgid/usaafricadialogue/1849399465.852939.1677396611083%40mail.yahoo.com.
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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