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  1. Paget Henry (2011). Gender and Africana Phenomenology. Clr James Journal 17 (1):153-183.
    This paper examines the long dialogue between Africana phenomenology and Africana feminism. In particular, it examines the exchanges between WEB Du Bois, Frantz Fanon, Lewis Gordon and Sylvia Wynter on the one hand, and a number of black feminists on the other, including bell hooks, Natasha Barnes, Farrah Griffin, and Joy James. The primary outcome of the survey of these exchanges is that the pro-feminist spaces created by black male phenomenologists have all been insufficient for the full representation of the (...)
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African Philosophy and the African Diaspora
  1. 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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  2. Babacar M'Baye (2004). Africa, Race, and Culture in the Narratives of W. E. B. Du Bois. Philosophia Africana 7 (2):33-46.
  3. L. M. Martinez Montiel (1997). Our Third Root: On African Presence in American Populations. Diogenes 45 (179):165-185.
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  4. L. M. Martinez Montiel (1997). Our Third Root: On African Presence in American Populations. Diogenes 45 (179):165-185.
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  5. F. Ochieng'-Odhiambo, Roxanne Burton & Ed Brandon (eds.) (2008). Conversations in Philosophy: Crossing the Boundaries. Cambridge Scholars Pub..
African Philosophy: Colonialism and Postcolonialism
  1. Robert Bernasconi (2001). Eliminating the Cycle of Violence: The Place of a Dying Colonialism Within Fanon's Revolutionary Thought. Philosophia Africana 4 (2):17-25.
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  2. Anna Carastathis (2010). Fanon on Turtle Island: Revisiting the Question of Violence. In Elizabeth A. Hoppe & Tracey Nicholls (eds.), Fanon and the Decolonization of Philosophy. Lexington (Rowman & Littlefield). 77.
    In this chapter, I explore the role of violence in colonial rule and its role in decolonization struggle by posing the question, “what is alive in Fanon’s thought?” What can Fanon tell us about white settler state power and Fourth World decolonization struggles? I explore the relevance of Fanon’s account to the ongoing colonial situation on the northern part of Anówara Kawennote (Turtle Island), occupied by Canada. In this analysis, I am informed by Kanien’kehaka (Mohawk) political philosopher Taiaiake Alfred. I (...)
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  3. Santiago Castro-Gómez (2002). The Cultural and Critical Context of Postcolonialism. Philosophia Africana 5 (2):25-34.
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  4. Maduabuchi Dukor (2005). African Philosophy the Great Debate on Deconstruction, Reconstruction and Cognition of African Philosophy. Philosophia 33 (1-4):5-53.
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  5. Emmanuel Chukwudi Eze (ed.) (1997). Postcolonial African Philosophy: A Critical Reader. Blackwell.
  6. G. J. Ferguson (2002). African Philosophy and Tradition: Not yet Postcolonial. Philosophia Africana 5 (1):43-53.
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  7. Mustapha Marrouchi (2003). The New/Old Idiot: Re-Reading Said's Contributions to Post-Colonial Studies. Philosophia Africana 6 (2):37-60.
    The old idiot wanted, by himself, to account for what was lost or saved; but the new idiot wants the lost, the incomprehensible, and the absurd to be restored to him. This is most certainly not the same persona; a mutation has taken place. And yet a slender thread links the two idiots, as if the first had to lose reason so that the second rediscovers what the other, in winning it, had lost in advance.
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  8. U. Okeja (2012). Space Contestations and the Teaching of African Philosophy in African Universities. South African Journal of Philosophy 31 (4):664-675.
    The central issue addressed in this paper is the demand for improvements in the space granted to African philosophy in African universities. I offer and elaborate on the most basic reasons for this demand, which includes amongst others: 1) the obsoleteness of the reasons given for the current trend of focusing on Western philosophy 2) the fact that very few teachers of philosophy in Africa are focused mainly or only on Western philosophy in their academic productivity and 3) the disparity (...)
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  9. David S. Owen (2007). Whiteness in DuBois's-The Souls of Black Folk. Philosophia Africana 10 (2):107-126.
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  10. Mogobe Ramose (2003). I Doubt, Therefore African Philosophy Exists. South African Journal of Philosophy 22 (2):113-127.
    In this essay the question whether or not African philosophy exists is considered through an examination of the meaning of doubt. In St. Augustine and Descartes the basic presupposition with regard to doubt is the indubitable certainty that the doubting subject must exist before there can be any doubt at all. By parity of reasoning, African philosophy must first exist before it can doubt its own existence or be doubted by another. The origin and meaning of the term “Africa” is (...)
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  11. Neil Roberts (2004). Colonialism & its Legacies: New Directions in Contemporary Political Theory. Philosophia Africana 7 (2):89-97.
  12. Tsenay Serequeberhan (2003). The African Anti-Colonial Struggle: An Effort at Reclaiming History. Philosophia Africana 6 (1):47-58.
  13. Sharlene Swartz (2010). 'Moral Ecology' and 'Moral Capital': Tools Towards a Sociology of Moral Education From a South African Ethnography. Journal of Moral Education 39 (3):305-327.
    Research and pedagogy in the field of morality and moral education has long been dominated by philosophical and psychological disciplines. Although sociological studies and theorising in the field have not been absent, it has been limited and non?systematic. Drawing on a study that investigated the lived morality of a group of young South Africans growing up in the aftermath of Apartheid and in the townships of Cape Town, this paper surveys the historical contribution made by sociologists to the study of (...)
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  14. Ngugi W. Thiong’O. & Eunice Njeri Sahle (2004). Hegel in African Literature: Achebe's Answer. Diogenes 51 (2):63-67.
    There are three facets to the colonial project: a practice, a body of knowledge, and mental engineering. The third is the result of colonialism as text, for such a text bolsters the minds behind colonizing practices and is simultaneously a prison house for the minds of the colonized. The battle between the colonial text and its dialectical opposite, the anti-colonial text, is central to decolonization. Hegel (Phenomenology of Spirit) and Achebe (Things Fall Apart) are shown to exemplify this struggle.
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  15. Yusef Waghid & Paul Smeyers (2012). Taking Into Account African Philosophy: An Impetus to Amend the Agenda of Philosophy of Education. Educational Philosophy and Theory 44 (s2):1-5.
    Sceptics of an Africanisation of education have often lambasted its proponents for re-inventing something that has very little, if any, role to play in contemporary African society. The contributors to this issue hold a different view and, through the papers included in this issue, arguments are proffered in defence of an Africanisation of education on the African continent, particularly through the notion of ubuntu.Since the 1960s, Africana philosophy as an instance of Africanisation has emerged as a ‘gathering’ notion for philosophical (...)
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  16. Hywel Williams (2007). Neo-Tribalism and Postcolonial Melancholia. Philosophia Africana 10 (1):67-68.
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African Ethnophilosophy
  1. Polycarp Ikuenobe (2001). African Tradition, Philosophy, and Modernization. Philosophical Papers 30 (3):245-259.
    Abstract I examine Wiredu's views that (1) ethnophilosophy cannot be considered a legitimate philosophy because it has the feature of authoritarianism, and that (2) this feature of African tradition will not allow modern philosophy to flourish because it prevents individuals from rationally and critically examining beliefs. The ability to rationally acquire and examine beliefs, he insists, is critical for modernization in Africa. I argue that authoritarianism per se in Africa is not necessarily bad because its rational variant, which is justifiable, (...)
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African Philosophy: Themes, Misc
  1. Igboin Benson (2011). Human Rights in the Perspective of Traditional Africa: A Cosmotheandric Approach. Sophia 50 (1):159-173.
    The notion of human rights is highly controversial and contested in modern scholarship. However, human rights have been defined as ‘the rational basis… for a justified demand.’ What constitutes demand should be understood as that which is different from favor or privilege but one's due, free from racial, religious, gender, political inclinations. But since rights are basic due to the fact that they are necessary for the enjoyment of something else, we are poised to examine it from the pre-figurative, configurative (...)
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  2. A. T. Dalfovo (ed.) (2002). Ethics, Human Rights, and Development in Africa. Council for Research in Values and Philosophy.
    ETHICS, RIGHTS, DEVELOPMENT AT DALFOVO PART ONE: THE GENERAL APPROACH BACKGROUND The collection of papers published in this book is part of an endeavour ...
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  3. Lewis R. Gordon (ed.) (1997). Existence in Black: An Anthology of Black Existential Philosophy. Routledge.
    Existence in Black is the first collective statement on the subject of Africana Philosophy of Existence. Drawing upon resources in Africana philosophy and literature, the contributors explore some of the central themes of Existentialism as posed by the context of what Frantz Fanon has identified as "the lived-experience of the black." Among questions posed and explored in the volume are: What is to be done in a world of near universal sense of superiority to, if not universal hatred of, black (...)
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  4. Ralph Hamann, Paresha Sinha, Farai Kapfudzaruwa & Christoph Schild (2009). Business and Human Rights in South Africa: An Analysis of Antecedents of Human Rights Due Diligence. [REVIEW] Journal of Business Ethics 87 (2):453 - 473.
    The purpose of the present article is to analyse South African listed companies' public reporting in order to contribute to our understanding of how and why companies consider human rights. The empirical analysis is placed in the context of the increasing prominence of human rights as a business issue, premised in part on the activities of the United Nations (UN) Special Representative of the Secretary General (SRSG) on human rights and business. On the basis of a content analysis of the (...)
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  5. Thaddeus Metz (2012). Human Rights, African Perspectives. In Deen Chatterjee (ed.), Encyclopedia of Global Justice. Springer. 501-05.
    At least the three major academic debates one encounters about human rights in an African context are usefully framed in terms how they relate to community in various ways. Specifically, this entry first discusses disputes among moral anthropologists and political scientists about the extent to which human rights were present in pre-colonial, communal sub-Saharan societies; then it takes up ways in which group-based claims have significantly influenced human rights discourse and observance in post-war Africa; and finally it discusses how professional (...)
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