More than two decades after apartheid ended, South African universities still tend to offer a view of the country and continent that is rooted in colonial and apartheid thinking.
There is broad acknowledgement that the way science is taught and practised in Africa is not socially inclusive.
Some have suggested that deracialising the academy requires all researchers, teachers and students to link knowledge and identity. What might this mean for mathematics?
When students are genuinely listened to and understood, and their proposed solutions to problems are taken seriously, real change can happen in university faculties.
Technology had enabled humans to explore the deep sea, the Earth's poles, and outer space. But we shouldn't forget historical lessons about frontiers in the process of traversing them.
Psychologists drew historically from theories of social Darwinism and eugenics to espouse the hierarchical categorisation of people into race groups.
Knowledge is power. If you own it, you can control those without it. Since so much knowledge about Africa doesn't sit on the continent, it's apparent that Africa lacks power in this regard.
Decolonising the curriculum is far more nuanced than replacing theorists and authors. Universities first need to define how they approach the development and dissemination of curricula.
The decolonisation debate in South Africa's universities raises critical issues about the relationship between power, knowledge and learning.
In South Africa there's a value judgment attached to students who take part in universities’ English for Academic Purposes programmes. This shouldn't be the case.
Decolonisation of the curriculum doesn't have to mean the destruction of Western knowledge, but it's decentring. Such knowledge should become one way of knowing rather than the only way.
Africa's universities must avoid collaborative programmes with the North that become mere tick-box exercises that only benefit Northern researchers and organisations.
Sections of South Africa's student movements regard transformation as a complete failure. Responding to this perceived failure, some have adopted an anti-democratic stance.
Its critics complain that current Afrodiasporic literature is not in tune with everyday life on the continent. They see its versions of Africa as sanitised and Westernised.
Corruption in Nigeria is not something that can be blamed solely on multinationals. It is much, much more complex.
There is a risk that because of fatigue, frustration and silencing the important moment created by South Africa's student movements will pass by with no proper, long-term structural change.
Curriculum transformation has to happen. But it has to go further than simply borrowing ideas and concepts.
Calls for the decolonisation of countries, institutions, the mind and of knowledge are not new. In South Africa, these changes are crucial and long overdue. But they must be carefully thought through.
If South Africans are to make the radical changes they must to become truly great, the new generation will have to find a way of understanding the country's past in its profound complexity.
A curriculum can't be decolonised by simply removing content. This denies students the chance to participate in local policy debates and the global job market. A more nuanced approach is needed.