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  1. M. K. Asante (1998). The African American as African. Diogenes 46 (184):39-50.
  2. Lawrence Edward Carter (2006). The African American Personalist Perspective on Person as Embodied in the Life and Thought of Martin Luther King Jr. Journal of Speculative Philosophy 20 (3):219-223.
  3. Tommy J. Curry (2013). The Fortune of Wells: Ida B. Wells-Barnett's Use of T. Thomas Fortune's Philosophy of Social Agitation as a Prolegomenon to Militant Civil Rights Activism. Transactions of the Charles S. Peirce Society 48 (4):456-482.
    Jesus Christ may be regarded as the chief spirit of agitation and innovation. He himself declared, “I come not to bring peace, but a sword.” One cannot delve seriously into the centuries of activism and scholarship against racism, Jim Crowism, and the terrorism of lynching without encountering the legacies of Timothy Thomas Fortune and Ida B. Wells-Barnett. Black scholars from the 19th century to the present have been inspired by the sociological and economic works of Fortune and Wells. Scholars of (...)
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  4. Lewis R. Gordon (2000). Existentia Africana: Understanding Africana Existential Thought. Routledge.
    The intellectual history of the last quarter of this century has been marked by the growing influence of Africana thought--an area of philosophy that focuses on issues raised by the struggle over ideas in African cultures and their hybrid forms in Europe, the Americas, and the Caribbean. Existentia Africana is an engaging and highly readable introduction to the field of Africana philosophy and will help to define this rapidly growing field. Lewis R. Gordon clearly explains Africana existential thought to a (...)
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  5. Leonard Harris (1997). Alain Locke and Community. Journal of Ethics 1 (3):239-247.
    Locke consistently argues for the importance of cosmopolitan identity, i.e., cultural-citizenship. Paradoxically, he also argues for the importance of particular, local, and racial/ethnic identities. People have a natural instinct that Locke terms a consciousness of kind, to bond with persons in relatively closed communities. Communities are not natural social groups for Locke, but historical social constructions. I argue that Locke''s ethical and conceptual paradox is revolved by considering the relationship between instincts and particular social groups as asymmetrical; that groups are (...)
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  6. Robin M. James (2007). Deconstruction, Fetishism, and the Racial Contract: On the Politics of "Faking It" in Music. CR 7 (1):45-80.
    I read Sara Kofman's work on Nietzsche, Charles Mills' _The Racial Contract_, and Kodwo Eshun's Afrofuturist musicology to argue that most condemnations of "faking it" in music rest on a racially and sexually problematic fetishization of "the real.".
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