Abstract
This article discusses the life and scientific production of Cheikh Anta Diop, one of the greatest scientists and intellectuals of the twentieth century. The aim of this paper is to reflect on how Diop's diverse background was key to him innovate and create ideas that revolutionised modern science. First and foremost, we perform a brief biographical investigation to problematize the absence of the black body in the History of Science, especially in the Exact Sciences and, second, to show that the biography of black intellectuals in the history of physics of the twentieth century, sometimes still influenced by the Scientific Racism, is fundamental to understanding the black anti-racist experience and the invisibility of these intellectuals in classroom pedagogical practices, books and historical records of science. We argue that the historiography as well as science education must take into account the invisible alterities to promote liberating and inclusive science education and communication in the 21st century.
Highlights
Résumé: Cet article traite de la vie et de la production scientifique de Cheikh Anta Diop, l'un des plus grands scientifiques et intellectuels du XXe siècle
The aim of this paper is to reflect on how Cheikh Anta Diop's diverse background was key to him innovate and create ideas that revolutionised modern science
First and foremost, we perform a brief biographical investigation to problematize the absence of the black body in the History of Science, especially in the Exact Sciences and, second, to show that the biography of black intellectuals in the history of physics of the twentieth century, sometimes still influenced by the Scientific Racism, is fundamental to understanding the black anti-racist experience and the invisibility of these intellectuals in pedagogical practices, books and historical records of science
Summary
O conceito de raça, como já se sabe desde a metade do século XX, não se sustenta geneticamente. E, nesse caminho, devemos refletir e problematizar sobre o significado científico, epistêmico, cultural e político da categoria “negro” na HC, não esquecendo que o Movimento Pan-Africano e o Movimento Social Negro surgem e se desenvolvem no século XX (Gomes, 2018). Em contraste ao Racismo Científico, o afrocentrismo e a afrocentricidade, criados e desenvolvidos no século XX (Finch III; Nascimento, 2009; Gino, 2018), surgem como contraposições intelectuais negras à hegemonia do pensamento brancocêntrico, eurocêntrico, ou seja, às perspectivas intelectuais tidas como universais, centradas no pensamento do homem branco europeu e que tem no próprio desenvolvimento das Ciências Naturais (Ciências Exatas) e da tecnologia moderna seu aparato de validação intelectual mais profundo. É neste ambiente de efervescência cultural e científica em que se busca a valorização da História da África que CA-Diop passa a representar um dos principais pensadores do Renascimento Africano (Diop, 1996, apud Finch III, 2009) e da ciência contemporânea
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