Kulesi sitolimende sesibili sendatshana emayelana nesigaba somxhumanisi, ngifuna ukusebenzisa umlando wobukoloniyali e-Afrika ukukhombisa ukuthi isigaba somxhumanisi sidalwa kanjani esimweni sobukoloni. Kuyinkolelo yami ukuthi iphrojekthi yokudala isigaba somxhumanisi iyabonakala esimweni sobukoloni.
Kusezifundeni zamakholoni lapho ukwakhiwa kwesigaba somxhumanisi phakathi kwabomdabu akuhlanekezelwa kalula yi-'Capitalists vs Workers Ideology'. Ekoloni, amakholoni awanambitheki ngokudalwa kwalesi sigaba. Amakholoni adala isigaba somxhumanisi phakathi kwabomdabu ngenxa nje yokuthi banentshisekelo yokukhiqiza isigaba somdabu esithobelayo esisekela futhi esinakekela izithakazelo zamakoloni kanye nombuso. Umqondo wekilasi lomxhumanisi uchaza ngokwanele ukuthi kungani amakholoniyali ahlala edala isigaba sabantu bomdabu abafundile noma yikuphi lapho beya khona.
Abanye ababhali base-Afrika, abafana no-Frantz Fanon, bavame ukubiza leli klasi ngokuthi 'ama-elites' noma 'onxiwankulu abancane'. Yomibili imiqondo igeja iphuzu. Lokhu kungenxa yokuthi le miqondo yomibili (okungukuthi abantu abakhulu noma onxiwankulu abancane) imvamisa isetshenziswa ngokuhambisana nombono kaMarxist wezigaba ezimbili kuphela โ onxiwankulu kanye nesigaba sabasebenzi. Le ndlela yokubuka iqiniso iphoqa umuntu ukuthi asebenze ngokombono wobunikazi bezakhiwo; okuholela ekwakhiweni kokuthi izikhulu noma onxiwankulu abancane bangabantu abaphethe imali encane kodwa abangenaso imali eningi. Ngenxa yalokho, umbono wokuthi okuthile okungekona ukuhluka kobunikazi kungaba umthombo wokuhlukana kwezigaba futhi ngisho nomthetho wesigaba awukholeki kulolu hlaka lobuhlakani, kubhala u-Albert.
Ngamazwi abo, u-Marx no-Engels babhala, "umphakathi usuwonke uya ngokuya uhlukana ube amakamu amabili amakhulu anobutha, abe amakilasi amabili amakhulu abhekene ngqo: Bourgeoisie and Proletariat (1992, p.14)." NgokukaMarx no-Engels, izimo ezidala lezi zigaba ezimbili ubuhlobo bempahla. Bengeza ngokuthi emazweni lapho impucuko yesimanje isithuthuke ngokugcwele, sekusungulwe isigaba esisha sonxiwankulu abancane, futhi siyashintshashintsha phakathi konxiwankulu kanye nonxiwankulu. Ngamanye amazwi, mayelana nobudlelwano bezakhiwo, lonxiwankulu abancane bachazwa njengeqembu labantu abanemali encane kodwa engeyona eningi.
Lolu wuhlobo lwengqondo egcwele ukugxekwa kanye nokuhlaziywa kwezinhlangano zobuzwe base-Afrika kanye nohulumeni ngemuva kwekoloni. Ngakho-ke, uFanon (1990) wagomela ngokuthi ngenxa yokuthi onxiwankulu bakazwelonke bamazwe angathuthukisiwe abanayo imali, maduzane bathola umgomo wabo oyingqopha-mlando: ukuba umzila wokudlulisa phakathi kwesizwe nobunxiwankulu. Unezela ngokuthi ngaphansi kohlelo lobukholoniyali, isigaba esiphakathi esiqongelela imali enkulu yinto engenakwenzeka
Ngemva kokwamukela umbono kaMarxist wobunikazi bezakhiwo, uFanon uyehluleka ukubona lesi sigaba ukuthi siyini - isigaba somxhumanisi esihlobene nonxiwankulu njengabasebenzi abahlakaniphile. Isigaba somxhumanisi esinobudlelwane obuthile obuphikisana nabo bobabili onxiwankulu nabasebenzi "futhi ngaleyo ndlela kuthambekele okuthile ekucindezelweni, ukucindezelwa, kanye nobudlelwane obuvukelayo ngakunye yalezi zigaba," ngokuka-Albert noHahnel (1978).
Okuholela ekubuseni kwesigaba somxhumanisi ngemuva kwekoloni ukuqondiswa kwemibono yezinhlangano zama-nationalists kanye nezinhlangano zikaMarxist ebeziyizithunywa zoshintsho ezwenikazi, ngokomlando. Ngokuhlukahlukana okuncane phakathi, inhloso enkulu yalezi zinhlangano kube ukuqedwa kobunikazi obuzimele bezinto zokukhiqiza. Abashisekeli bezwe babefuna ukufaka onxiwankulu abamhlophe esikhundleni sonxiwankulu abamhlophe, kuyilapho izinhlangano zikaMarx zazifuna umnotho ophakathi nendawo. Uma kubhekwa uhlaka lwemibono yesizwe, umuntu angabikezela kalula ukuthi uma bezonqoba uguquko lwabo, abaphathi bakudala bebezothathelwa indawo abasha becasha ngonxiwankulu abamnyama. Ngokufanayo, uma kucatshangelwa uhlaka lwemibono yamaMarx, umuntu wayengabikezela kalula ukuthi uma ayenganqoba ukuvukela umbuso wayeyosusa abaphathi bakudala futhi esikhundleni sabo afake amaBolshevik.
Kunoma yisiphi isimo sigcina sinabaphathi. Nakuba isigaba somxhumanisi wesizwe sizwakalisa izithakazelo zaso ngendlela ehlukile kusigaba somxhumanisi we-Marxist, iphuzu liwukuthi lesi sigaba sikhona futhi lapho izimo sezilungele uguquko, lesi sigaba ngokungaguquki siduna uguquko futhi siphushele i-ajenda yaso yesigaba somxhumanisi. Ngenkathi lokhu kwenzeka eNingizimu Afrika yangemva kobandlululo, abanye ababhali babiza lesi sigameko ngokuthi 'inguquko esezingeni eliphezulu'.
Njengoba ngike ngaveza kulesi sihloko, umqondo wezikhulu uvame ukusetshenziswa ngokuhambisana nombono kaMarxist wezigaba ezimbili kuphela - onxiwankulu kanye nesigaba sabasebenzi. Ngaphezu kwalokho, umqondo othi 'elite' uyadukisa ngoba usiphoqa ukuthi sigxile engxenyeni encane yekilasi lomxhumanisi esikhundleni sokugxila esigabeni somxhumanisi sisonke. Akuwona ukweqa kobuhlakani ukuveza ukuthi isigaba somxhumanisi sinamandla futhi sicebile ekugcineni, futhi sibuthakathaka futhi simpofu ngakolunye uhlangothi. "Kuyiqiniso futhi ngonxiwankulu nakubasebenzi. Zonke izigaba zinokufinyelela okubanzi nokuhlukahluka, ngokwemvelo," kubhala u-Albert. Ngakho-ke, siyakwazi ukusho ukuthi abacebe kakhulu kwabacebile nabacebile kancane kakhulu kodwa namanje 'abanikazi bokugunda amakhuphoni' bonke bangongxiwankulu, ngoba nje banokuthile esicabanga ukuthi kubalulekile ngokufanayo, ngaphandle kokunye ukuhluka okuningi. Kusebenza umqondo ofanayo lapho sikhuluma ngekilasi lomxhumanisi.
Kuyacaca ukuthi umbono kaMarxist awunawo amathuluzi anele okusisiza ukuthi sikhiphe indalo kanye nokugcinwa kwesigaba somxhumanisi. Ukusebenzisa kukaFanon umbono kaMarxist ukuze agxeke ubuzwe kuyisibonelo. Ubhala ukuthi abashisekeli bobuzwe "bangene emandleni egameni lobuzwe obuncane futhi bamele uhlanga; bazozibonakalisa bengakwazi ukwenza ngokunqoba uhlelo olunokuqukethwe okuncane kobuntuโฆ (ikhasi 131). Ingxenye yokuqala yalo musho ilungile, ubuzwe buncane futhi buvame ukugxila ezinhlangeni kuphela, njenge-orthodox Marxism incane futhi igxile emnothweni kuphela. Ingxenye ye-scond yalowo musho igeja iphuzu ngokuphelele. Akunjalo ngoba isigaba somxhumanisi asikwazi ukubeka uhlelo olunokuqukethwe kobuntu; ukuthi nje abazimisele ngokwengqondo ukwenza lolu hlelo. Ngeke kube nengqondo uma isigaba somxhumanisi sinquma ukucekela phansi iphrojekthi yaso.
Ngokufanayo nezinye izigaba zomphakathi, leli yikilasi elizimisele ukuqhubekisela phambili nokuvikela i-ajenda namalungelo alo. Iqiniso lokuthi lesi sigaba somxhumanisi senziwa ngobuso abamnyama ekoloni akusho ukuthi sizoziphatha ngendlela ehlukile kunamaBolshevik. Umehluko kuphela ukuthi isigaba somxhumanisi ekoloni kufanele silwe izimpi ezimbili ngesikhathi esisodwa - okungukuthi ubuhlanga nomzabalazo wezigaba. Ubudlelwano obuphikisanayo lesi sigaba esinabo nabonxiwankulu abamhlophe bamakoloni kanye noquqaba lwamakholoni buzibonakalisa lapho isigaba somxhumanisi sibamba iqhaza kule mpi yokuba khona. Ngakho-ke, lesi sigaba somxhumanisi sisebenzisa kabi umzabalazo osemthethweni wohlanga ukuze sithole ukuzwelana noquqaba lwamakoloni, kuyilapho ngesikhathi esifanayo sizibeka endaweni yesigaba esinamandla nesinamandla.
Kungakho, njengoba u-Fanon esho kahle, njengoba esezuze inkululeko kumakoloni, 'isigaba esimaphakathi kazwelonke' sihlala sifuna umnotho wezwe. Nokho-ke lokhu akubangelwa ukuthi lesi sigaba sibheka ukwenziwa komnotho kuzwelonke njengokubeka umnotho wonke emsebenzini wesizwe nokwanelisa izidingo zesizwe. U-Fanon uchaza ukuthi kuleli klasi amaphrojekthi wokwenza izwe abe ngaphansi kwawo asho ukudluliselwa ezandleni zomdabu zalezo zinzuzo ezingalungile eziyifa lenkathi yamakholoni.
Usasebenzisa umbono we-Marxist, u-Fanon uzama ukuqonda lesi sigaba. Ubhala ukuthi onxiwankulu bomdabu, abathathe ngokungagodli nangomdlandla izindlela zokucabanga zamakoloni, bayaqaphela ukuthi sintula okuthile okubalulekile ukuba ngonxiwankulu: inhloko-dolobha.
Kuyacaca ukuthi umbono wokuthi okuthile ngaphandle kokwehluka kobunikazi kungaba umthombo wokuhlukaniswa kwezigaba ngisho nomthetho wesigaba, awukholeki ngaphakathi kohlaka lobuhlakani lukaFanon.
Ukudalwa kwekilasi lomxhumanisi ekoloni
Njengoba sengishilo kakade kule ndatshana, izici eziyinhloko zesigaba somxhumanisi embusweni wekoloni ukuthi: lesi sigaba sinobudlelwane obuphikisanayo nabo bobabili amakholoni kanye noquqaba lwabantu olubunjwe ngamakoloni. Imfundo iyisikhali esinamandla kakhulu esisetshenziswa umkoloniyali ukuze akhe lobu bukhona be-schizophrenic besigaba somxhumanisi.
Ebhekise ekuhlalisaneni kwaleli klasi kuleli koloni, uFanon (1986) ubhala ukuthi: "Isigaba esiphakathi e-Antilles asikhulumi isiCreole ngaphandle kwezinceku zabo. Esikoleni izingane zaseMartinique zifundiswa ukudelela ulimi lwesigodi (p.20) ." Futhi kulabo abenza umzamo omkhulu futhi bahlale isikhathi eside ngokwanele esikoleni ukuze bakwazi ukukhuluma kahle ulimi lwamakholoni, bathola okungaphezu nje kwamakhono olimi; baphinde bafunde ukuthi bangangena kanjani, bavumelane kanjani kanye nesidingo sokusekela isakhiwo samandla ekoloni, ukubeka ngenye indlela uChomsky.
Isakhiwo samandla obukoloni sisekelwe phezu kombuso wabamhlophe kanye ne-capitalism. Ukubusa kwabamhlophe akusizuzisi isigaba sabadidiyeli abamnyama, yingakho ngokomlando balwa ngezinyo nesipikili ngokumelene nakho. Kodwa-ke, lesi sigaba esifanayo sinethezekile ngomnotho wonxiwankulu, ngenxa nje yokuthi ngaphansi kwalolu hlelo nokubusa kwawo okulinganiselwe phezu komsebenzi wokunika amandla, amalungu esigaba somxhumanisi anemali eningi engenayo kanye nezinga lenhlalo ngaphezu kwabantu besigaba sabasebenzi.
Kodwa-ke, ngenxa yokuthi u-Fanon akanawo amathuluzi obuhlakani asekelwe kwezombusazwe eziqinile ukuze abhekane nomlingiswa wesigaba somxhumanisi ekoloni, usebenzisa i-psychology evamile ukuze achaze lesi sigaba senhlalo. Ngakho-ke, esikhundleni sokuhlaziya i-ideology kanye nekharikhulamu efihliwe ehambisana nemfundo yamakholoni, uphishekela iziphetho zobuhlakani ngokuhlaziya ngokwengqondo ukuthi kusho ukuthini ukuthi amakholoni akhulume ulimi lwamakholoni.
"I-Negro efika e-France izosabela ngokumelene nenganekwane yendoda edla i-R yaseMartinique. Izokwazi ngakho, futhi izolwa nayo ngempela. ... ibhekisisa ukusabela okuncane kwabanye, ilalele okwakhe. inkulumo, enezinsolo ngolimi lwakhe - isitho esivilapha ngokudabukisayo - uyozivalela ekamelweni lakhe futhi afunde ngokuzwakalayo amahora amaningi - ezimisele ukufunda isichazamazwi (Fanon, 1986, p. 21).
Lokhu kungase kube njalo. Kodwa-ke, ugqozi oluqhuba umuntu ofika eFrance ukuthi afune ukukhuluma isiFulentshi esihle kungenzeka kungabi inkimbinkimbi ephansi. Ngithanda ukucabanga ukuthi lo muntu uziphatha ngale ndlela ngoba nje efuna ukuphasela ilungu lekilasi lomdidiyeli. Ufuna ukwazisa amaFulentshi ukuthi usedlule kuzo zonke izinqubo zokufundisa kuleli koloni, ngakho-ke ufuna ukukhombisa ukuthi uselwazi kahle ulimi lwamakholoni - okusho ngokungaqondile ukuthi uye wakwazi nezinye izingqungquthela zamasiko nezenhlalo ezazinikezwa. isikole.
Isizathu salokhu ukuthi imfundo yamakholoni ayikho ukuze kukhiqizwe abafundi abaneziqu abagxile emibonweni yabo maqondana namakoloni. Isibonelo, encwadini yakhe enesihloko esithi 'Ingqondo Eyizigwegwe', uSchmidt (2001) uveza ukuthi abafundi bezobudokotela bakhethwa kanjani ukuze baqeqeshwe ngaphansi kohlelo lonxiwankulu.
โKubalulekile ukuqaphela ukuthi iningi elingamelelwe kahle alikhonzwa kangcono nje ngokukhetha abafundi besigaba sabasebenzi, idlanzana noma abesifazane esikhundleni sabesilisa abamhlophe abasezingeni eliphakathi; lokho kungenzeka ngendlela ekhiqiza odokotela abangasekho. iqondiswe kuningi elingamelwe kakhulu kunendawo evamile. Eqinisweni, lapho imibandela evamile yamukela amalungu eningi elingamelelwe kahle, yenza kanjalo ngaleyo ndlela (iph.110).
Ucwaningo engalwenza ngonyaka odlule (2007) kubafundi abaphothule eNyuvesi yaseKapa lukhombisa okufanayo. Abafundi engixoxile nabo kwakungabafundi abaneziqu ze-psychology.
Abafundi base-Afrika abane kwabahlanu engabaxoxisana nabo banomuzwa wokuthi ithiyori ye-psychodynamic ababeqeqeshelwa ukuzilolonga kuyo cishe akunakwenzeka ukusebenza nayo. Omunye umfundi wachaza ukuthi:
"...Ithiyori ye-Psychodynamic inzima ukuyisebenzisa ezindaweni ebengifuna ukusebenza kuzo, njengasemitholampilo yezempilo yomphakathi nasezibhedlela zikahulumeni. Ithiyori ye-Psychodynamic ingaba yomuntu ngamunye; imayelana nomuntu, imayelana nosana futhi imayelana nomuntu osebenza ngemilingo. . Futhi uma uzinze emtholampilo wezempilo womphakathi noma esibhedlela sikahulumeni, umuntu akanalo ukunethezeka kokuhlola lezo zinto. Ezimweni eziningi, ukungenelela emphakathini kudinga uhlobo lombono oluhlelekile."
Omunye umfundi uveze imibono efanayo.
"Ngaba nomuzwa wokuthi izifundo zazingamele lutho ngami njengomuntu wase-Afrika. ... ngaba nomuzwa wokuthi lesi sifundo sidinga ushintsho olukhulu kubunikazi bami njengom-Afrika. Lolu shintsho, olwenzeka ngokomuntu siqu, lwangibeka esimweni esihle kakhulu. isimo esingesihle futhi esingakhululekile neze njengoba ngangingakwazi ukuletha lutho olungokwesiko lami kulesi sikhundla esisha. Ngazizwa ngilahlekile kakhulu futhi izinto ezibonakalayo zazizwa zingavamile."
Omunye umfundi waphikisa ngokuthi uhlelo lwe-UCT kufanele luhambisane nezinselelo zengqondo zase-Afrocentric. Umfundi wesifazane omnyama uthe lolu hlelo luyi-Eurocentric kakhulu, "Ngiyakhumbula ngangivame ukuhlala kumasemina bese ngicabanga ukuthi 'lokho okwabo [abamhlophe], akusebenzi kimi'." Ukwengeza, waba nomuzwa wokuthi ithiyori ye-psychodynamic akulula ukusebenza nayo eNingizimu Afrika, ikakhulukazi uma umuntu ezinze ezibhedlela zikahulumeni kanye nasemitholampilo yezempilo yomphakathi.
Izingcaphuno ezingenhla zibonisa iqembu labafundi abansundu liphoqeleka ukuba lifane ngaphandle kokubuza umbono we-Eurocentric - okuwukuphela kwendlela ewusizo nenengqondo yokuhumusha iqiniso, ngakho kubonakala sengathi (okuhhuka, 2000). Lena yindlela isigaba somxhumanisi esakhiwe ngayo ezifundeni zokuthunyelwe/zamakholoni.
Ingxenye yesithathu iyalandela...
References:
U-Albert, M. (2003). Class: Sifunani, sizoyithola kanjani? Zcommunication. Kubuyiswe kusuka: https://znetwork.org/znet/viewArticle/16634
U-Albert, M. & Maass, A. (alukho usuku). Inkulumompikiswano phakathi kuka-Albert noMaass mayelana neMarxism. ZCommunication. Kubuyisiwe: http://www.zmag.org/isoreply1maass.htm
U-Albert, M. & Hahnel, R. (1978). I-UnOrthodox Marxism: Indatshana ye-capitalism, i-socialism kanye nenguquko. Boston, South End Press.
Fanon, F. (1986). Isikhumba esimnyama, imaski emhlophe. London: Pluto Press.
Fanon, F. (1990). Abalusizi bomhlaba. London: Penguin Books.
amahuku, b. (2000). Lapho esimi khona: Ikilasi libalulekile. ENew York: I-Routledge.
U-Marx, K. & Engels, F. (1992). IManifesto yamaKhomanisi. I-New York.
Schmidt, J. (2001). Izingqondo eziqondileyo: Ukubheka ngeso elibukhali abaholayo kanye nohlelo lokushaywa komphefumulo olulolonga izimpilo zabo. I-Lanham: Rowman & Littlefield Publishers, Inc.