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  1. Rowland Abiodun & Ulli Beier (1991). A Young Man Can Have the Embroidered Gown of an Elder, but He Can't Have the Rags of an Elder Conversations on Yoruba Culture. Iwalewa.
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  2. A. Agada (2013). African Philosophy and the Challenge of Innovative Thinking. Thought and Practice 5 (1):41-67.
    This paper argues that the continued emphasis on ethno-philosophy and the relative absence of intellectual passion and curiosity are the greatest challenges facing African philosophy. The paper rejects the racist lamentation of scholars such as Olufemi Taiwo who blame the West for Africa’s absence from the stage of world philosophy. It highlights the link between L.S. Senghor’s doctrine of negritude, the philosophy of Innocent Asouzu, and the emerging synthesis of consolationism to underline the fact that African philosophy has made some (...)
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  3. Ogonna Agu (1997). The Book of Dawn & Invocations the Search for Philosophic Truth by an African Initiate.
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  4. Claude Ake (1993). The Unique Case of African Democracy. International Affairs 69 (2).
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  5. Samuel Audu Alfa (1988). The African Philosophical Concept of Time and its Metaphysical and Epistemological Ramifications. Dissertation, Drew University
    The purpose of this study is to demonstrate that the African philosophical concept of time is phenomenological . This approach is different from some scholars' which led to the denial of Africans any capability of reflecting on their experiences. This denial is mainly due to a comparative study of different cultural thought systems which must meet the definition of Western philosophy . It is this blatant prejudice that my project disputed by presenting and describing authentic African system of thought from (...)
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  6. Norm Allen Jr (2010). The Tribulations of an African Humanist. Free Inquiry 30:17-17.
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  7. Norm Allen Jr (2007). African Americans for Humanism in Africa. Free Inquiry 27:38-40.
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  8. Kwadwo Appiagyei-Atua, An Akan Perspective on Human Rights in the Context of African Development.
    The present dissertation is a multi-disciplinary project that examines the relationship between human rights and development in Africa, with specific focus on Ghana. The proposition, which is expressed in a theory of community emancipation, is that human rights hold the key to the attainment of sustainable holistic development. The theory of community emancipation represents the Akan notion of rights which speak to the lived experiences (traditional, colonial and post-colonial) of Akan peoples. It is offered as a contribution to the evolution (...)
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  9. Mary Jo Arnoldi, Christraud M. Geary & Kris L. Hardin (1996). African Material Culture. Monograph Collection (Matt - Pseudo).
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  10. Molefi K. Asante (1987). The Afrocentric Idea. Monograph Collection (Matt - Pseudo).
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  11. Innocent Asouzu (2011). Ibuanyidanda , Communalism and Theory Formulation in African Philosophy. Thought and Practice 3 (2):9-34.
    This paper avers that most attempts at formulating viable theories in African philosophy are saddled with intrusions of ethnophilosophic and ethnocentric types: The author identifies this as the phenomenon of “unintended ethnocentric commitment”. He uses communalism, a socio-political theory in African philosophy, to illustrate his point. He further argues that overreliance on the method of synthetic deduction - as is widely practised in African philosophy - can impact adversely on the universal outreach of theories and limit our knowledge of the (...)
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  12. Pierre Isso-Amien Bamony (2000). To Eskhaton le Triangle de la Mort.
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  13. Karin Barber (1991). I Could Speak Until Tomorrow Oriki, Women, and the Past in a Yoruba Town. Monograph Collection (Matt - Pseudo).
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  14. Robert Bates, V. Y. Mudimbe & Jean O'Barr (eds.) (2003). The Impact of African Studies on the Disciplines. University of Chicago.
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  15. Richard H. Bell (1989). Narrative in African Philosophy: Richard H. Bell. Philosophy 64 (249):363-379.
    P. O. Bodunrin, in his 1981 essay, asks: ‘Is there an African Philosophy, and if there is, what is it?’ This question has occupied centre stage among younger African intellectuals for about a decade now. The most articulate among these intellectuals, who are themselves philosophers, are Bodunrin , Kwasi Wiredu , H. Odera Oruka , Marcien Towa and Eboussi Boulaga , and Paulin Hountondji . These philosophers among others are in dialogue with one another and currently are seen to be (...)
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  16. J. G. Bidima & B. McGeoch (1998). Palabre (African Cultural and Political Practice). Diogenes 184 (184):141-144.
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  17. Steve Biko (1998). Some African Cultural Concepts. In P. H. Coetzee & A. J. P. Roux (eds.), The African Philosophy Reader. Routledge.
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  18. J. Binet & S. Contini (1976). Urbanism and Its Expression in the African City. Diogenes 24 (93):81-104.
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  19. Saburi Biobaku (1963). African Studies in an African University. Minerva 1 (3):285-301.
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  20. S. Bishop (2008). Bj Van der Walt, When African and Western Cultures Meet: From Confrontation to Appreciation. Philosophia Reformata 73 (2):212.
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  21. Ndebi Biya (1995). L'être Comme Génération Essai Critique d'Une Ontologie d'Inspiration Africaine. Monograph Collection (Matt - Pseudo).
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  22. Gene Blocker (1998). On the Distinction Between Modern and Traditional African Aesthetics. In P. H. Coetzee & A. J. P. Roux (eds.), The African Philosophy Reader. Routledge.
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  23. P. O. Bodunrin (1985). Philosophy in Africa, Trends and Perspectives Selected Papers From an International Conference on African Philosophy Held at the University of Ibadan, Ibadan, 15-19 February 1981, with Assistance From Unesco ; Edited by P.O. Bodunrin. --. [REVIEW]
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  24. Boele van Hensbroek, P., African Political Philosophy, 1860 -1995 : An Inquiry Into Families of Discourse.
    This is a book of interpretation, not of fact. It studies the major discourses in African political thought throughout the last one and a half centuries, rendering new interpretations of a number of important theorists. Subsequently, this book analyzes paradigmatic models of thought that recur in pre-colonial, colonial, as well as post-colonial political discourses. This in depth analysis allows for a critical inventory of African political thought at the close of the twentieth century.
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  25. Laymi Bolivians (1995). Academics and Knowledge 56–57 Acupuncture 179 African-American Religions 73–106 African Artists 170–171, 173 Afro-Cuban Santería 73–106. [REVIEW] In Richard Fardon (ed.), Counterworks: Managing the Diversity of Knowledge. Routledge. 137--234.
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  26. Laymi Bolivians (1995). Academics and Knowledge 53–54 Acupuncture 165 African-American Religions 69–99 African Artists 157–158, 160 Afro-Cuban Santería 69–99. [REVIEW] In Richard Fardon (ed.), Counterworks: Managing the Diversity of Knowledge. Routledge. 12--25.
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  27. Harry Bolus (1905). Contributions to the African Flora. Transactions of the South African Philosophical Society 16 (1):135-152.
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  28. Kenneth M. Bond (1988). To Stay or to Leave: The Moral Dilemma of Divestment of South African Assets. [REVIEW] Journal of Business Ethics 7 (1-2):9 - 18.
    The question of U.S. divestment of South African assets can be segmented into two major issues: (1) corporate behavior in a general sense and (2) nature of the product produced. The first issue has four sub-issues: (1) Is apartheid immoral? (2) Do corporations have any social responsibility? (3) Do the rights of South African blacks concerning the issue of apartheid outweigh those of the corporations to do business freely? (4) Are the benefits to blacks greater with divestment than without? The (...)
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  29. Elias Kifon Bongmba (1995). African Witchcraft and Otherness. Dissertation, The Iliff School of Theology and University of Denver
    In this study I argue that African theological reflection has not addressed witchcraft adequately. Theologians interested in the ongoing discussion on African witchcraft in general, and Wimbum tfu, need to approach the problematics of tfu from a philosophical perspective in order to understand Wimbum misgivings about certain aspects of tfu. ;The study begins with the background and world view of the Wimbum people of the Cameroon Grassfields. This approach emphasizes Wimbum understandings of tfu by analyzing three broad categories of meaning-making (...)
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  30. Helga Botermann (1975). Studies on the African Senatorial Nobility During Later Antiquity. Philosophy and History 8 (1):119-120.
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  31. L. Brewster (1988). African Individualism and Development. In J. M. Nyasani (ed.), Philosophical Focus on Culture and Traditional Thought Systems in Development. Konrad Adenauer Foundation. 57.
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  32. Lee Brown (forthcoming). Understanding and Ontology in Traditional African Thought. African Philosophy.
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  33. L. J. Bruce-Chwatt (1980). Disease in African History. Journal of Biosocial Science 12 (1):115.
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  34. B. Bujo (2009). Ecology and Ethical Responsibility From an African Perspective. In Munyaradzi Felix Murove (ed.), African Ethics: An Anthology of Comparative and Applied Ethics. University of Kwazulu-Natal Press. 281--297.
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  35. Benezet Bujo (2009). Is There a Specific African Ethic? Towards a Discussion with Western Thought. In Munyaradzi Felix Murove (ed.), African Ethics: An Anthology of Comparative and Applied Ethics. University of Kwazulu-Natal Press. 113--128.
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  36. Bénézet Bujo (2005). Differentiations in African Ethics. In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell Pub.. 423--37.
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  37. R. Caillois (1972). African Literature in the Age of Criticism. Diogenes 20 (80):1-5.
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  38. J. Baird Callicott (forthcoming). African Biocomnuinitarianism and Australian Dreamtime. Environmental Ethics: Divergence and Convergence.
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  39. Greg E. Kimathi Carr (1998). African Philosophy of History in the Contemporary Era: Its Antecedents and Methodological Implications for the African Contribution to World History. Dissertation, Temple University
    This study presents an examination of the relationship between the construction of historical narratives and the construction of individual and social identity in the work of select African historical thinkers from antiquity to the modern era. It is concerned more specifically with describing how some Africans in the modern era have used concepts of the continental and Maafan African past--particularly concepts of classical Africa--to inform their cultural and political sensibilities. ;This is not a study of the writing of history proper; (...)
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  40. A. M. Carr-Saunders (1963). Staffing African Universities. Minerva 1 (3):302-318.
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  41. Jacob H. Carruthers (1995). Mdw Ntr, Divine Speech a Historiographical Reflection of African Deep Thought From the Time of the Pharaohs to the Present.
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  42. John Miller Chernoff (1979). African Rhythm and African Sensibility Aesthetics and Social Action in African Musical Idioms. Monograph Collection (Matt - Pseudo).
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  43. H. Chimhundu (1993). The Vernacularization of African Languages After Independence. Diogenes 41 (161):35-42.
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  44. Matthew C. Chuckwuelobe (1995). Language and Igbo Philosophy. Philosophy Today 39 (1):25-30.
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  45. Michael Chukwuemeka Ozumba, Revisiting Pan-Africanism, The Rallying Point of the Contemporary African.
    dr Michael Chukwuemeka Ozumba, Department of Philosophy, Anambra State University, Igbariam, Nigeria.
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  46. P. H. Coetzee & A. J. P. Roux (eds.) (1998). The African Philosophy Reader. Routledge.
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  47. Pieter H. Coetzee (2002). Morality in African Thought. In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy From Africa: A Text with Readings. Oxford University Press. 273.
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  48. Simon Coles (2011). The Role of African Studies Within the Curriculum. Ethos 19 (3):24.
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  49. Patricia Hill Collins (2005). Healing Identities: Black Feminist Thought and the Politics of Groups (Review). Hypatia 20 (4):227-230.
  50. Walter P. Collins (2006). Tracing Personal Expansion: Reading Selected Novels as Modern African Bildungsroman. Upa.
    How can Africans escape the control of the complex power relationships established during Colonization and successfully achieve self-development? More importantly, and the primary concern of this book, can African female characters ever hope to arrive at such individuation given the dual challenges of the power structures defined and enforced by European colonizers and the patriarchal structures that contort issues related to gender? Tracing Personal Expansion reads late 20th Century works by African female novelists Buchi Emecheta, Tsitsi Dangarembga, and Calixthe Beyala (...)
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