Answer to Question #191374 in Philosophy for katlego

Question

what the African Renaissance and the problem of establishing an African identity mean for education on african continent

Answer 1

 

African renaissance

The impression of free speech held by performers and leaders of the desire for freedom, mainly African elite educated in the western system, in Africa, or the Diaspora, was typical of the perception of freedom held by performers and representatives of the desire for freedom, mainly African elite educated in the western system, in Africa, or the Diaspora Based on Socrates' allegory of Phimosis, the same men and women were given the names Ngugi Wa Thiong'o and Ngugi Wa Thiong'o (Vale & Maseko,1998) (Vale & Maseko,1998). 

Plato claims that Socrates' interpretation of the allegory helped the cellar people understand the truth of the shadows in the cellar, which reflected what happened outside the cellar. Wa Thiong'o believes that the interpreter should be aware of the reality inside the grotto when attempting to grasp the implications outside the cave. Wa Thiong'o advocates for a level of freedom in which the interpreter collaborates with other interpreters to give the poor, marginalized, and non-colonized a sense of freedom (e.g., farmers, lower classes, and people not knowing well in western languages) (e.g., farmers, lower classes and people not knowing well in western languages).

Even when expressing faith in oppressed people, the conviction that liberty is a class of educated and affected people. As a result, liberty and progress interpreters must consider not only the public's languages but also their cognitive processes and abilities (Alexander, 2003). (Alexander, 2003). To transform the underdog into her version of reality, the African performer must acknowledge that she is ignoring the audience's human characteristics and values. The learned African is perplexed by the dichotomy between freedom as conceived and construed, and this document offers no solution. However, I would like to reject my epistemological tenderness in imposing models of critique, deconstruction, and sense in concepts that are not my own by acknowledging the semipermanent struggle of oppressed Africans, who continue to face disadvantages in comparison to other Africans, including myself, whose education is mainly foreign.

Mbeki's call for an African Renaissance is novel; as African interpreters and colleagues have noted, it has traditionally been defined as pan-Africanism, slavery, liberation, and the struggle for freedom. Pan-Africanism is a philosophy that is inextricably linked to colonialism and the African Renaissance. It is an attempt to unite Africans against the tyranny of colonialism by redefining African identity and freedom independent of colonial influence. Thus, the African Renaissance represents a pan spirit revival in many ways. The term "Africanism" refers to a group of people of African descent (Alexander, 2003). In the fight against anti-colonial and antiglobalization, against pan-Africanism, and even against the African Renaissance, when the value of formal education is called into question, some African citizens see it as a legal obstacle to African development, whereas others see this as an inherent colonial phenomenon dividing Africans.

References

Alexander, N. (2003). The African Renaissance and the use of African languages in tertiary education. Cape Town: Praesa.

Okumu, W. A. J. (2002). The African renaissance: History, significance, and strategy. Africa World Press.

Vale, P., & Maseko, S. (1998). South Africa and the African renaissance. International affairs, 74(2), 271-287.