Exclusión política y surgimiento fragmentado de la ciudadanía africanaretos de la educación para la fundamentación de una ecociudadanía en los "Ekang" de áfrica central

Resum

The depletion of natural resources, the phenomena of pollution, the overcoming of the ecological footprint, the resurgence of inequalities and the increase of poverty underline some important facts: the need to promote a sustainable society and the impossibility of generalizing the western way of life. It is thus recognized that the ethnocentrism of the North and its process of creative destruction, fueled by the market’s economy, have led to a global decentralization and destroyed the social link, causing a growing resentment of the cultural fabric of peoples. Therefore, due to the failure of the Western paradigm and the progressive loss of the hegemony of their civilization, in the face of the threats that weigh on the ecosystems and biodiversity of the planet, Cartesian common sense, if it is still the thing of the best shared world, I would strongly recommend going back to the so-called animist cultures, which have the advantage of connecting man with nature and always seeking harmony between the person and his livelihood. In the absence of this intercultural synergy and without taking into account the lifestyles of different African or indigenous cultures as a whole, no promising future for our planet could be contemplated. In this sense, one of the paths of salvation of the planet would consist in the revaluation of the invisible, silent and denied ancestral ecological knowledge throughout the centuries of the painful history of Central Africa, because considered as savages, primitive, superstitious and non-scientific, although those knowledge, from generation to generation have maintained an intimate, respectful and harmonious relationship with the environment as experienceslived from their animistic and cosmic spirituality, because they considered the natural environment as a mother, sanctuary and dwelling place of the ancestors. However, bearing in mind the historical circumstances in which African citizenship emerged, namely from dehumanization, racist prejudice and in the knowledge that sustainability has an essentially cultural dimension, To what extent can the foundation of an eco-citizenship based on the ancestral vision of the Ekang peoples' universe build an alternative to the global eco-social crisis? And from what resources could the Ekang people found an eco-citizenship, to safeguard the planet and in a spirit of openness to intercultural fraternity? The answer to these pertinent questions seems obvious: from their cultural knowledge and their traditional ecological knowledge. But how to overcome the prejudices and anthropology of colonial contempt that continue to exclude the traditional knowledge of the Ekang peoples from the scientific sphere? Finally, it is a question of making traditional ecological knowledge and ancestral cultures visible, basing eco-citizenship on the traditional ecological knowledge of the Ekang peoples of Central Africa as an alternative to the eco-social crisis and the search for a global sustainable society.