Rest in Peace (R.I.P.)
Chapter 5: In Retrospect: Afrika and IR- A Case of Marginalization,
1. Background, Rationale and Motivation of the study
1.3 Aims and Objectives of the study
The main aim of this study, is to attempt to secure a clear response to the following question:
a) Has there been any Afrocentric contribution to IR (theory)?
b) If the response to the above question is ‘no’ what may be the reasons? If it is ‘yes’
then what examples, may be named?
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Objectives of this study, beyond securing the desired response, to the abovementioned questions, are closely linked to the concern, of unpacking the theme of an Afrocentric identity. Researcher thinking agrees with the view, which argues that the legacy of colonialization, remains disturbingly evident, within the behavior of Afrikans. Such behavior has been further worsened, by the treatment of the former colonial masters, of Afrika. Colonialists to this present day, despicably refuse, amongst other things, not just to acknowledge, their past pedagogical sins but also to further apologise and at least attempt to participate, in the ongoing effort, of correcting the damaging role, they played, in as far as the distortion of data, related to Afrika, is concerned79.
The legacy of such historical data, has not only created a false/misleading body of knowledge, about Afrika but it has also further cemented, the majority of negative and distorted views, to do with Afrika. Repercussions of such distorted data, ranges from self -hatred (a deep inferiority complex), as also personally observed by the researcher of this study, even amongst Afrikans themselves. Such symptoms are just two legacies, amongst a list of plenty others, which have spiraled out of control and continue to haunt Afrikans.
One may only wonder, if at all, the process of decolonization of Afrikan minds, as suggested by Ngugi Wa Thiong’o80 in his text aptly titled Decolonizing the Mind (1987 81), may indeed have just been written off, as a mere overambitious exercise. An activity which sought to address the gaps found, in as far as the ignorance and lack of reference, to other languages (especially indigenous or local dialects in Afrika), beyond hegemonic English, which is intentionally employed in academic texts and also for administrative purposes, within academia globally.
Particular emphasis here is made, towards former colonies of the Western empires. It is the view of the author of this study, that the theme of colonization, remains a pending issue to date. With specific reference to date, in as far as Afrika is concerned, this anomaly still desires, as much attention82, as it did in 1987, when Ngugi first published, that engaging text mentioned above.
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Without the required amount of zeal, needed to pose, the much needed challenge, desired towards addressing the dominant Western Philosophic discourse, informing the bulk of the scholarly body of IR, the abovementioned status-quo, may remain intact. It should then be an open secret, that this may not auger well, for IR as a progressive scholarly field of study. Such an anomaly is and will proceed to remain a problem, especially if the required effort, of achieving the ideal of living upto its claim of being truly an international academic field, is unapologetically desired.
An important objective of this study, involves registering the argument that, it is through ignorance, which in the current form, is mostly justified by the abstract guise of pedagogical innocence, which adds to the complexity of the problem(s), under discussion in this study. It is under such circumstances, wherein the researcher of this study, also confesses, to have been to a larger extent, just one of the countless victims, of colonialism’s Eurocentrically driven systematic thought structures. In addition to this (given the systematic nature of the posed challenge, which complicated the problem further and still proceeds to do so), by default the author of this study, has also indeed become an active culprit. A condition that studies such as these, may hopefully assist, in correcting such colonially fuelled and indoctrinated driven agenda.
The above remark is informed, on the strength of having actively and obediently participated, in the Westerncentric promoting academies, which have continued to teach, from the premise of non-Afrocentric, points of departure. Attempts of escaping being a culprit, at this stage, amidst the currently noted challenges, in existence, seem to amount to no more than mere idealism. This is stated, after considering the imperialistically scholarly governed epoch, to date which is at the current juncture, still continuously imposed by the Enlightenment83 inspired Modernity84.
Practical examples of the abovementioned challenge(s) are particularly observed, in the local higher echolens / institutions involved in the business of imparting pedagogy, throughout Afrika and beyond. A realisation that Afrika is treated as a subject of interest, could only be a pipe dream. Instead of improving the knowledge, under the subject of Afrika (n), so as to be
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conscioutised 85 about the less known, hidden or lost realities, related to thy Afrikan-self, Western inspired scholarship instead, continues to lead to lessons, which simply promote and perpetuate Westerncentric practices.
So for almost all non-Westerners86, who have also succumbed, to overly simplified articulations (as articulated and rationalised from Mainstream pedagogy), as a result of adhering to Western philosophy’s systematically designed pedagogic agenda, it appears as though, no escape route as yet has been presented, as possible. As non-Westerners, Afrikans have also simultaneously become victims, in time also becoming culprits, as a result of not having addressed, this violent social construct.
After his experience in the Algerian war, Frantz Fanon87 (a psychotherapist by training), exposed in both his classical texts titled The Wretched of the Earth (1963) and Black Skin, White Mask (1967), a connection was distinctly made between the colonial war and the psychological condition, of its victims, quite elaborately. The abovementioned remark of Afrikans simultaneously being victims, is based on the less acknowledged psychological contest, which Fanon stressed. A contest that is disturbing, from the side, of not just Afrikans, but even the majority of scholars, of the broader Third World. The result of the brutal colonial project, which distorted historical events, as implemented by predominantly the West, in relation to Afrika, serve as nagging reminders, of the colonialist spirit, under discussion throughout this study.
In keeping all the above in mind, this study seeks to be part of the chorus, of Afrocentrists that made the clarion call, for a Pan-Afrikan movement. An in depth discussion of insights from Afrikan Philosophy, including amongst others, themes related to Afrikan culture, Afrikan ideology, should hopefully be considered. These should ideally serve as subthemes, which may be of assistance, in attempting to adequately respond, to the abovementioned questions. It is envisaged that insights, derived from the above subthemes, may contribute to the overwhelming call, for achieving more awareness, regarding an Afrocentrist identity.