Abstract

In this study, we employ the theory of deconstruction to challenge and reject the contention that a knowledge paradigm was non-existent among the indigenous people of Zimbabwe before the arrival of the colonisers. This is necessary because the imposition of the colonisers’ knowledge paradigm was premised on the supposed absence of an epistemology among the indigenous people. In defending the thesis that education and indeed an epistemology was in existence among the indigenous people of Zimbabwe, we submit that education is part of any given culture. In the light of this, it becomes untenable to deny the existence of education among the indigenous people of Zimbabwe before the arrival of the colonisers. Knowledge ceases to be the exclusive preserve of the colonisers. It must be noted that the imposition of the colonisers’ knowledge paradigm was accompanied by the suppression and partial destruction of the epistemology of the indigenous people. The suppression and partial destruction of the indigenous people’s epistemological paradigm is called epistemicide. The epistemicide that the colonisers inflicted on the indigenous people led to the exclusive dominance of their knowledge paradigm in the school curriculum at the expense of that of the indigenous people. In the light of this status quo, we present transformation and Africanisation as corrective to the unjustified dominance of the present day curriculum by the epistemological paradigm of the colonisers. We argue that despite the commendable proposals contained in the Report of the Presidential Commission of Inquiry into Education and Training to change the curriculum so that unhu/ubuntu becomes its organising principle and to allow the co-existence of the indigenous people’s epistemological paradigm and others, in practice the dominance of the colonisers’ epistemological paradigm remains in place. We submit that the Africanisation of the curriculum is a matter of justice that demands the end of the dominance of the knowledge paradigm of the colonisers and the co-existence of the indigenous people’s knowledge paradigm and others.