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  1. David Brookshaw (2012). 7 Writing From the Margins: Towards an Epistemology of Contemporary African Brazilian Fiction. Proceedings of the British Academy 179:133.
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  2. Jonathan O. Chimakonam (ed.) (2014). Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy. Upa.
    That African philosophy began with frustration and not with wonder as it is in Western tradition is a radical statement with far-reaching implications. Implications that are, as challenging as they are intellectually refreshing thus reinvigorating interest in the African discourse. As the discipline of African philosophy vitiated in the post debate disillusionment met with a new generation critical fire; methodic, technical and theoretic demands and issues unresolved in the old order surface. Old questions re-emerge with new and daunting toga while (...)
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  3. Antonio de Diego González (2012). Construyendo la Verdad Yorùbá. Una Lectura Afroepistemológica Del Sistema de Ifá. Humania Del Sur. Revista de Estudios Latinoamericanos, Africanos y Asiáticos 12:107-122.
    This paper proposes an Afroepistemological reading of the Ifá system. The policies of Western academic epistemology have disdained the traditiona African knowledge. Ifá has not been an exception. However, through this method a great deal of the socio-cultural and epistemological codes of Yorùbá society. So, Ifá becomes more important than a divination rite, because it represents socio-political and epistemological cohesion of a great proportion of the peoples of West Africa. This work vindicates this role and try to show epistemological complexity (...)
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  4. Francis E. Dorsey (1990). A Rhetoric of Values: An Afrocentric Analysis of Marcus Garvey's Convention Speeches, 1921-1924. Dissertation, Kent State University
    This dissertation applied and developed Molefi Asante's concept of Afrocentricity. Still in its infancy, Afrocentricity, like Eurocentricity, must not only be recognized as an appropriate methodology and/or theoretical concept, it must also be employed by both Black and white scholars when analyzing African rhetors. As the decades of the 70's and 80's have attempted to rid scholarship of sexist language, the decade of the 90's must continue to rid scholarship of not only sexist language but racist language and ideas. This (...)
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  5. Obika Gray (1991). Review of Walter Rodney Speaks: The Making of an African Intellectual. [REVIEW] Clr James Journal 2 (1):18-20.
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  6. Paget Henry (1997). Rex Nettleford African and Afro-Caribbean Philosophy. Clr James Journal 5 (1):44-97.
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  7. Paget Henry (1993). CLR James, African and Afro-Caribbean Philosophy. Clr James Journal 4 (1):12-43.
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  8. Chike Jeffers (2014). Prospects for African Canadian Philosophy. Clr James Journal 20 (1/2):251-255.
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  9. Tommy L. Lott (2003). African Retentions. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell Pub.
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  10. Babacar M'Baye (2004). Africa, Race, and Culture in the Narratives of W. E. B. Du Bois. Philosophia Africana 7 (2):33-46.
  11. L. M. Martinez Montiel (1997). Our Third Root: On African Presence in American Populations. Diogenes 45 (179):165-185.
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  12. L. M. Martinez Montiel (1997). Our Third Root: On African Presence in American Populations. Diogenes 45 (179):165-185.
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  13. F. Ochieng'-Odhiambo, Roxanne Burton & Ed Brandon (eds.) (2008). Conversations in Philosophy: Crossing the Boundaries. Cambridge Scholars Pub..