Africans fighting against the sociology of the oppressed. Photo credit - Meta AI

The sociology of the oppressed and Africanity

Introduction

The African continent has been the scene of great challenges since its division at the Berlin Conference in 1885 by European countries. There have been involutions in African countries from the perspective of conserving knowledge and practices of culture and African Identities, there is an urgent need to recover the sociological identity of Africa for its development.

 

From Definitions to Implications of the Sociology of the Oppressed in Africa

The ‘sociology of the oppressed’ is a term borrowed from the terminology pedagogy of the oppressed created by Paulo Freire in 1978, defined by Boaventura de Sousa Santos as the effective survival of societies not depending on the donors of monetary values ​​and/or financiers but on the minorities themselves (society oppressed), through the elaboration of social contracts and self-liberation. And Africanity is defined as the character of what is specific to Africa or African culture. African colonization took away traditions, legends, tales, and cultural practices; therefore knowing that with the loss of African sociological identity, the essential, or being of the African Man is lost. This reality existed until 1960, the year of Africa, where the colonizers were forced to withdraw from African territory.

 

The Recovery of the African Cry and Neocolonialism

The governance of Africa’s liberating parties proved to be largely directionless, due to two factors: 1. The non-differentiation of the people’s representation regime in parliament, and 2. The presidency regime. The difference in the regime of representation of the people in parliament has been a difficulty in African parliaments due to the lack of patriotism orientation, where most people find refugees in their political parties for enrichment. With regards to the regime of presidency, it is not clear in many African countries whether the system is presidential, semi-presidential, or parliamentary, and in almost all African countries, the president has executive, legislative, and judicial powers, making societies susceptible to suffering.

 

New Hope of Social Freedom for Africans

African freedom from oppression begins with the creation of a code of ethics for elected presidents through declarations of commitment and the creation of popular agreements. These practices are original in Africa, where community destinies were directed by the council of elders, who made decisions based on their experiences and code of ethics, which guaranteed honesty, integrity, and purity. There is an urgent need to recover commitments, the creation of universities teaching African culture and the establishment of traditional medicine, cataloging of all local languages, a single African currency and the council of elders of Africa from 54 countries, opening of borders, a single passport for all African countries, a joint military force and a bank integral to African families and students.

 

Conclusion

Based on the assumptions raised, it can be seen that the sociology of the oppressed is based on the need for the African people to self-awaken from the chains of suffering caused by contemporary colonization, despite the independence of foreign colonists, thus creating an urgent need to rescue the values ​​of humanism of the Africans to achieve the integral success of the African people.

 

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Joaquim Joao Soares

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