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Anti-Colonial Theory and Decolonial Praxis

Edited By George J. Sefa Dei and Meredith Lordan

Are we living in a post-colonial world? A colonial one? An anti-colonial one? Lifting the veil from language and politics, Anti-Colonial Theory and Decolonial Praxis uses case studies from around the world to explore and untangle these concepts as they relate to education. The anti-colonial prism is very much connected to the postcolonial lens but these frameworks are not the same. Building upon earlier works, this book takes up the subject of anti-colonial praxis and its specific implications—the larger questions of schooling and education in global and, particularly, Diasporic contexts. The goal is to re-theorize the anti-colonial for the decolonial projects of transforming schooling and education in a broadly defined way. Beyond explaining these ideas, this book demonstrates ways communities are engaging in praxis as a form of anti-colonial change in a wide range of locations. Incorporating case studies from various locations and Diasporic communities—including Somalia, Canada, Nigeria, Jamaica, and St. Vincent—and  provocative theoretical analyses, the book brings varied experiences of anti-colonial praxis to the reader in timely, culturally diverse, and engaging ways. This book could be used in upper undergraduate and graduate level courses in anthropology, Diaspora studies, education, environmental studies, ethnic studies, gender studies, law, multiculturalism studies, politics, social work, and sociology.
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Chapter Eight: Indigeneity and Resistance in Hip Hop and Lived Experiences of Youth of African Descent in Canada

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CHAPTER EIGHT

Indigeneity AND Resistance IN Hip Hop AND Lived Experiences OF Youth OF African Descent IN Canada

ANNETTE BAZIRA-OKAFOR



My own journeys have shaped the framework of my analysis when it comes to studying anti-colonial thought and pedagogical challenges. As a teenager, I was exiled with my family from Uganda and granted asylum in Kenya. Four years later, my family was given refugee status in Canada. Today, I am married to a Nigerian and our children were born in Canada. As children of African parents, they claim an African heritage that is alive through their parents’ cultural memories and lived experiences “back home” on our ancestral lands.

African parents in the diaspora trace their rootedness to particular ancestral homelands in Africa (Dei, 2010, p. 104). Our influences are grounded in who we are as African people. While we claim and share many commonalities with all black people in Canada, our histories, cultures, experiences and traditions are not homogeneous. As Dei points out, we cannot be seduced into amputating our past. My children, as first generation Canadians, embody many experiences different from my own. Dei proffers that the voice of the diaspora is differently inflected for the youth.

Youthful versus Elder indigenous voices offer different insights, ones we must listen to as youth negotiate the terrains of the Diaspora, migration, and multiple located identities. (Dei, 2010, p. 104)

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