By Toyin Falola
My friend is 55 today. I was discussing with Professor Chris Isike of the University of Pretoria how Professor Sabelo Ndlovu-Gatsheniwill reshape his intellectual future post-decolonial. I argued that it would soon lose steam, but Professor Isike corrected me: the tropes of anti-colonial are endless. I dropped my line of argument. Whether he continues with the decolonial or another major theme, Sabelo Ndlovu-Gatsheniwill ultimately emerge as one of the pantheons of African intellectuals.
Prominent figures such as Kwame Nkrumah, Jomo Kenyatta, Nelson Mandela, Nnamdi Azikiwe, Julius Nyerere, and Obafemi Awolowo are recalled when one discusses nationalism, but does nationalism remain confined to the realm of politics alone? Nationalism can be defined as a collective awareness of national identity that prioritizes the advancement of its own culture and interests over those of other countries or supranational organizations.
According to this definition, Sabelo Ndlovu-Gatsheni is a prominent figure in the annals of African nationalism due to his significant contributions to the development of the concepts and theories essential for the progression of a decolonial educational and epistemological framework. These theories elevate Pan-Africanism; they undermine neocolonialism.
Sabelo is a pioneer in the field of decolonial studies. His scholarship presents a compelling analysis of the enduring consequences of colonialism in Africa and puts forth a strategic plan for genuine emancipation by means of decolonial processes. One of the critiques put forth by Ndlovu-Gatsheni revolves around the notion of “coloniality of power.” Ndlovu-Gatsheni posits that colonialism extended beyond mere physical dominance and sought to establish dominance over the production of knowledge (epistemology). By imposing their own as superior, colonial powers marginalized and delegitimized existing African knowledge systems. As a result of the enduring effects of this epidemic violence in postcolonial Africa, Eurocentric knowledge is frequently glorified. Hence, Ndlovu-Gatsheni advocates for Decoloniality as a remedy.
Decoloniality necessitates a thorough reassessment of knowledge production and the dismantling of colonial power structures within academia and society, surpassing mere political independence. The attainment of epistemic freedom—Africa’s entitlement to construct its knowledge frameworks grounded in its distinct historical, cultural, and experiential contexts—is necessary for this purpose. The prospective transformative impact of Ndlovu-Gatsheni’s work on the African continent is its central significance. Through the advocacy of decoloniality, he grants African scholars the ability to reclaim their intellectual autonomy and contest the hegemony of Western knowledge systems, which may result in the generation of knowledge that is more pertinent to the unique requirements and obstacles faced by Africa. Decolonial approaches in education, for instance, have the potential to reinvigorate pre-colonial knowledge systems while simultaneously cultivating novel knowledge that tackles present-day African concerns.
“The attainment of political independence does not automatically equal liberation,” says Sabelo Ndlovu-Gatsheni. According to him, the mere attainment of political independence failed to completely liberate Africa from the enduring consequences of colonialism. He believes that decoloniality is the secret to the genuine liberation and future prosperity of Africa by arguing that decolonization necessitates the deconstruction of the power structures that govern epistemology. From his arguments, it is evident that Eurocentric knowledge institutions are not optimally suited to tackle the distinctive challenges faced by Africa, thereby giving epistemic freedom leverage as the capacity of Africa to develop its knowledge frameworks that are more pertinent to its requirements and context.
Similarly, the establishment of the Africa Decolonial Research Network (ADERN) is another additional significant contribution made by Ndlovu-Gatsheni. This platform facilitates the cooperation of African scholars engaged in decolonial theory and research. ADERN functions as an essential forum for contesting the prevailing Eurocentric perspectives in the field of African studies. Ndlovu-Gatsheni advances his mission through his prolific writings. Literary works such as “The Decolonial Mandela” and “Epistemic Freedom in Africa” examine the application of decolonization across diverse fields. Sabelo’s scholarly pieces stimulate scholars in the Global South to engage in a discerning evaluation of their fields of study and contemplate alternative systems of knowledge. Beyond academia, Ndlovu-Gatsheni’s work has a significant influence. Through the advocacy for epistemic freedom, he grants previously colonized societies the agency to reclaim their intellectual heritage and cultivate knowledge that is tailored to their challenges and requirements.
Sabelo’s intellectualism is aimed at reawakening African nationalism to the point where regaining their position in global politics would not be the norm but rather the precursory stage. Fundamentally, inciting that interest serves to clear the minds of individuals and disillusion them by disclosing the precise strata of programming that have permeated their consciousness and, fortuitously, led to the near-self-hatred that has come to characterize numerous endeavors. Africans continue to be underrepresented in all fields of knowledge, not due to their inherent backwardness or incapability to generate high-quality ideas but rather because the majority of the impetus for their thought processes comes from external actors whose interests and concerns are parasitic and predatory.
Sabelo Ndlovu-Gatsheni has also done tremendously well in the academic community of Zimbabwe, specifically in the fields of history and political thought. His activities center on the Ndebele people of Zimbabwe during the pre-colonial and early colonial periods, providing insights into their social organization, political systems, and reactions to colonialism. The outcomes of his experimentation with the Zimbabwean experience are particularly noteworthy: they demonstrate that the current situation in Africa, which appears to reflect leaders’ reluctance to implement positive changes on the continent, is a manufactured product processed by unrestrained universalists who persistently manipulate and distort reality to program the minds of the people. These contributions aid not only in further understanding Zimbabwe’s history alone but also of the whole of Africa as a continent.
Sabelo Ndlovu-Gatsheni is a major name in academia. As an academic who arduously critiques the enduring repercussions of colonialism on African civilizations, his works have encouraged Zimbabwe to move beyond inherited structures and develop its novel path forward. However, Sabelo’s influence transcends the borders of Zimbabwe. His extensive body of work, which comprises more than two decades and surpasses one hundred publications, enriches the discourse surrounding decolonization, African development, and the generation of knowledge in the Global South.
Ndlovu-Gatsheni’s research promotes a scholarly reassessment of the way Africa is examined and comprehended. He advocates for the integration of African knowledge systems and perspectives. His stature in academia is evidenced by the Chair of Epistemologies of the Global South at the University of Bayreuth, among other prestigious positions he has held. Also, academic discourse is enriched by his research in numerous fields, including decoloniality, postcolonial theory, and the politics of knowledge production. Fundamentally, Ndlovu-Gatsheni is a frontrunner in the effort to decolonize academia in Africa and advocate for epistemic liberty throughout the continent. His contributions pave the way for a more inclusive and African-centered approach to knowledge production by challenging the status quo.
Sabelo, expect the critique of your work in 5 years when we gather to discuss The Sabelo at 60 Conference. Baba Falola will deliver the Keynote Address for Omo Falola.
