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  1. Ronald Olufemi Badru (2010). Reparations for Africa. Cultura 7 (2):67-80.
    The paper adopts philosophical research methodologies of conceptual clarification, critical analysis, and extensive argumentation. It attempts to jointly employ African metaphysical and epistemological grounds to address the problem of finding appropriate justification for reparations for Africa on the issue of past slavery and slave trade. The paper states that the crux of the problem is how to formulate a coherent theoretical framework, which provides a strong connection between the direct victims of slavery and slave trade and their descendants in Africa, (...)
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  2. Lawrie Balfour (2005). Representative Women: Slavery, Citizenship, and Feminist Theory in Du Bois's "Damnation of Women". Hypatia 20 (3):127 - 148.
    In this essay, I contend that feminist theories of citizenship in the U.S. context must go beyond simply acknowledging the importance of race and grapple explicitly with the legacies of slavery. To sketch this case, I draw upon W.E.B. Du Bois's "The Damnation of Women," which explores the significance for all Americans of African American women's sexual, economic, and political lives under slavery and in its aftermath.
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  3. John A. Berteaux (2000). Race and the Liberal Tradition. Dissertation, University of California, San Diego
    This dissertation focuses on the contemporary debate over moving from an individualist form of liberalism to one that seeks to accommodate the special claims of various groups in modern society. I deal with authors who examine ways that group dynamics affect the individual. They are worried about whether it is possible or wise to extend individualist liberalism into a group-accommodating liberalism. Presently, it is a matter of deep controversy how liberal democracies ought to interpret and accommodate the social reality and (...)
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  4. George Bourne (1969). The Book and Slavery Irreconcilable. Arno Press.
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  5. Brian E. Butler (2010). Blackness is Noir: Flory's Philosophical Investigation of the Black Noir Genre in Film. [REVIEW] Film-Philosophy 14 (1):332-336.
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  6. Thomas Casadei (2009). La “nueva” esclavitud. Anales de la Cátedra Francisco Suárez 43:167 - 194.
    This work deals with 21st century slavery, taking as presupposition the history of the old slavery, focussing on the characterisation of the new slavery that has arisen in the present day international complex phenomenon of migration and in the context of economic globalisation. Forms of contemporary slavery are analysed, highlighting the trafficking of human beings, especially women and children for their sexual exploitation, forced labour and other modern form of personal exploitation. Finally, to confront and to put and end to (...)
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  7. Nahum Dimitri Chandler (1997). The Problem of Purity: A Study in the Early Work of W. E. B. Du Bois. Dissertation, The University of Chicago
    This dissertation proposes a reconsideration of the some of work of W. E. B. Du Bois from the period 1897 to 1915. The study reconstructs Du Bois's understanding of the so-called Negro question and considers his challenges to existing interpretations of this social problem. Methodologically the study proceeds by way of a close examination of three principal early texts of Du Bois's, "The Conservation of Races," "Strivings of the Negro People," and "The Study of the Negro Problems," all written or (...)
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  8. Monica A. Coleman (2010). Creative Exchange: A Constructive Theology of African American Religious Experience (Review). American Journal of Theology and Philosophy 31 (1):73-77.
  9. Ariel Colonomos & Andrea Armstrong (2006). German Reparations to the Jews After World War II: A Turning Point in the History of Reparations. In Pablo De Greiff (ed.), The Handbook of Reparations. Oxford University Press 390--419.
  10. Phyllis Curtis-Tweed (2003). Experiences of African American Empowerment: A Jamesian Perspective on Agency. Journal of Moral Education 32 (4):397-409.
    This essay draws from the work of William James and three African American pragmatists, W.E.B. Du Bois, Ralph Ellison and Cornel West, to explore the moral relevance of the self as an empowered agent among African American youth. The focus is on Jamesian agency as a function of the individual's awareness of options in context, the self-empowerment that allows one to access those options, and the resulting behaviour that actualises perceived potentials. Case examples clarify how the awareness of self as (...)
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  11. Thomas F. DeFrantz (2005). African American Dance - Philosophy, Aesthetics, and 'Beauty'. Topoi 24 (1):93-102.
    This essay considers the recuperation of beauty as a productive critical strategy in discussions of African American dance. I argue that black performance in general, and African American concert dance in particular, seeks to create aesthetic sites that allow black Americans to participate in discourses of recognition and appreciation to include concepts of beauty. In this, I suggest that beauty may indeed produce social change for its attendant audiences. I also propose that interrogating the notion of beauty may allow for (...)
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  12. Alan Donagan, Morality, Property and Slavery.
    This is the text of The Lindley Lecture for 1981, given by Alan Donagan.
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  13. Maduabuchi Dukor (2008). Feminism in Theistic Humanism. Proceedings of the Xxii World Congress of Philosophy 28:63-76.
    An inquiry into the ontology of critical gender consciousness in Africa Philosophy is long over due. “Hitherto a discourse on Gender problems has lost focus because of the tendency to leave out the gaps in culture created by colonial experience, modernity’s assaults and unAfricaness in ontology and essence. It is argued that the fulcrum for a legitimate feminist doctrine is Theistic Humanism, the philosophy of African philosophy that exposes the epistemological and metaphysical basis of the rightful and ethical place of (...)
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  14. Jane Duran (2014). Naylor, Mama Day, and the Force of the Spirit. Philosophia Africana 16 (1):1-9.
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  15. Jane Duran (2013). Africanicity and the Work of Charles Chesnutt. Philosophia Africana 15 (1):71-80.
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  16. Jane Duran (2009). Walker’s Appeal: An Exercise in the Extension of Enlightenment Thought. Philosophia Africana 12 (2):159-165.
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  17. Stanley L. Engerman, Seymour Drescher & Robert L. Paquette (2001). Slavery. Monograph Collection (Matt - Pseudo).
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  18. E. S. D. Fomin & Michael M. Ndobegang (2006). African Slavery Artifacts and European Colonialism: The Cameroon Grassfields From 1600 to 1950. The European Legacy 11 (6):633-646.
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  19. Eric Foner (2011). The Civil War and Slavery: A Response. Historical Materialism 19 (4):199-205.
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  20. Scott Foutz (2000). Theology of Slavery: Western Theology's Role in the Development and Propogation of Slavery. Quodlibet 2.
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  21. Kathryn T. Gines & Ronald R. Sundstrom (2009). Special Issue on Anna Julia Cooper. Philosophia Africana 12 (1):1-4.
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  22. Leonard Harris (2003). By These Hands: A Documentary History of African American Humanism by Anthony B. Pinn, Editor. Philosophia Africana 6 (1):63-66.
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  23. Stephen Nathan Haymes (2001). Pedagogy and the Philosophical Anthropology of African American Slave Culture. Philosophia Africana 4 (2):63-92.
  24. Susan James (2003). Complicity and Slavery in The Second Sex. In Claudia Card (ed.), The Cambridge Companion to Simone de Beauvoir. Cambridge University Press 149--167.
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  25. Clarence Sholé Johnson (2001). Cornel West, African American Critical Thought, and the Quest for Social Justice. Journal of Social Philosophy 32 (4):547–572.
  26. Winthrop D. Jordan (1998). The Concept of Slavery. In Emmanuel Chukwudi Eze (ed.), African Philosophy: An Anthology. Blackwell Publishers
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  27. Horace Meyer Kallen (1957). Alain Locke and Cultural Pluralism. Journal of Philosophy 54 (5):119-127.
  28. Paul J. Lane (2011). 13 Slavery and Slave Trading in Eastern Africa: Exploring the Intersections of Historical Sources and Archaeological Evidence. Proceedings of the British Academy 168:281.
    This chapter reviews the historical evidence concerning the development of slavery in eastern Africa, the various forms found in societies on the coast and in the interior, the social and cultural consequences of enslavement, and its ultimate abolition. It then looks at the known and potential archaeological traces of the trajectories of these different systems of slavery, with particular reference to the area along the middle and lower Pangani River, Tanzania. The chapter concludes with a consideration of whether or not (...)
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  29. Bill Lawson & Frank Kirkland (eds.) (1999). Frederick Douglass: A Critical Reader. Wiley-Blackwell.
    In this powerful volume, 15 leading American philosophers examine and critically reassess Douglass's significance for contemporary social and political thought. Philosophically, Douglass's work sought to establish better ways of thinking, especially in the light of his convictions about our humanity and democratic legitimacy - convictions that were culturally and historically shaped by his experience of, and struggle against, the institution of American slavery. Contributors include Bernard R. Boxill, Angela Y. Davis, Lewis R. Gordon, Leonard Harris, Tommy L. Lott, Howard McGary, (...)
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  30. Maurice S. Lee (2005). Slavery, Philosophy, and American Literature, 1830-1860. Cambridge University Press.
    Examining the literature of slavery and race before the Civil War, Maurice Lee demonstrates for the first time exactly how the slavery crisis became a crisis of philosophy that exposed the breakdown of national consensus and the limits of rational authority. Poe, Stowe, Douglass, Melville, and Emerson were among the antebellum authors who tried - and failed - to find rational solutions to the slavery conflict. Unable to mediate the slavery controversy as the nation moved toward war, their writings form (...)
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  31. Alain LeRoy Locke (1989). The Philosophy of Alain Locke: Harlem Renaissance and Beyond. Temple University Press.
    Discusses Locke's life and views and their impact on American philosophy, as well as his role in the Harlem Renaissance.
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  32. Tommy L. Lott & John P. Pittman (eds.) (2003). A Companion to African-American Philosophy. Wiley-Blackwell.
    This wide-ranging, multidisciplinary collection of newly commissioned articles brings together distinguished voices in the field of Africana philosophy and African-American social and political thought. Provides a comprehensive critical survey of African-American philosophical thought. Collects wide-ranging, multidisciplinary, newly commissioned articles in one authoritative volume. Serves as a benchmark work of reference for courses in philosophy, social and political thought, cultural studies, and African-American studies.
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  33. Tommy Lee Lott (ed.) (2002). African-American Philosophy: Selected Readings. Prentice Hall.
  34. Kevin C. MacDonald & Seydou Camara (2011). Part I: Slave Systems of Production in the African Interior: Case Studies From the Sudanic Belt-2 Segou: Warfare and the Origins of a State of Slavery. Proceedings of the British Academy 168:25.
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  35. Kobena Mercer (2002). Romare Bearden: African American Modernism at Mid-Century. In Michael Ann Holly & Keith P. F. Moxey (eds.), Art History, Aesthetics, Visual Studies. Sterling and Francine Clark Art Institute 29--46.
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  36. Charles W. Mills (1994). Do Black Men Have a Moral Duty to Marry Black Women? Journal of Social Philosophy 25 (s1):131-153.
  37. Vemer D. Mitchell (1997). African-American Perspectives and Philosophical Traditions. Newsletter of the Society for the Advancement of American Philosophy 25 (78):20-22.
  38. Rachel F. Moran & Devon W. Carbado, Introduction: The Story of Law and American Racial Consciousness - Building a Canon One Case at a Time.
    This introduction explains the difficulties of consolidating a race law canon due to our nation’s general ambivalence about the significance of race. There is a tendency to treat racial injustice as an aberration or an accident in an otherwise democratic system. Transgressions are relegated to the past and sharply contrasted with the contemporary practice of rendering race a biological irrelevancy. These ideological commitments make it hard to conceive of race law in anything but an ephemeral way. That is, once upon (...)
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  39. J. Obi Oguejiofor (2003). Problems and Prospects of a History of African Philosophy. American Catholic Philosophical Quarterly 77 (4):477-498.
    Although African philosophy has become a part of the world philosophic heritage that can no longer be neglected, no comprehensive history of it is available yet. This lacuna is due to the numerous problems that affect any attempt to outline such a history. Among these problems are those inherent in the historiography of philosophy in general and many others specific to African philosophy. They include the absence of scholarly unanimity over the exact nature of philosophy and, by extension, African philosophy; (...)
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  40. Lucius T. Outlaw (2009). Review of Ronald R. Sundstrom, The Browning of America and the Evasion of Social Justice. [REVIEW] Notre Dame Philosophical Reviews 2009 (6).
  41. Melanie Perrault (2008). African American Environmental Thought. Environmental Ethics 30 (4):435-436.
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  42. Robin T. Peterson (2002). The Depiction of African American Children's Activities in Television Commercials: An Assessment. [REVIEW] Journal of Business Ethics 36 (4):303 - 313.
    This study involved a content analysis of the degree of portrayal and the favoribility of portrayal of African American children, as they were cast in various roles. It was hypothesized that these children would be less frequently and less positively portrayed in scholarly than in other roles and that scholarly depiction would vary among product classes. The research results did not support the first two but did support the third hypothesis. Various implications of the findings were drawn.
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  43. Gina Philogene (1994). "African American" as a New Social Representation. Journal for the Theory of Social Behaviour 24 (2):89–109.
    The use of African American as a new denomination for a group previously referred to as Black has rapidly become standard practice in American society. This paper analyzes how the introduction of African American in our ordinary language marks the elaboration of a new social reality. As the concept becomes part of our social life, it is transformed into a real “phenomenon” of social representation that formalizes behaviour and orients communication. Such a transformation requires that the new term infiltrates people's (...)
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  44. John Pittman (ed.) (1992). African-American Perspectives and Philosophical Traditions. Routledge.
    A special issue of _The Philosophical Forum_, one of the most prestigious philosophy journals, is now available to a wider readership through its publication in book form. The volume includes twelve essays in three sections-- Philosophical Traditions; the African-American Tradition; and Racism, Identity, and Social Life. Contributors are: K. Anthony Appiah, Kwasi Wiredu, Lucius Outlaw, Leonard Harris, Bernard Boxill, Frank M. Kirkland, Tommy L. Lott, Adrian M.S. Piper, Laurence Thomas, Michele M. Moody-Adams, Anita L. Allen, and Howard McGary. The introduction (...)
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  45. John P. Pittman (2005). Robert E. Birt, Editor, The Quest for Community and Identity: Critical Essays in Africana Social Philosophy. Philosophia Africana 8 (1):87-91.
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  46. Charles Post (2012). The American Crucible: Slavery, Emancipation and Human Rights, Robin Blackburn, London: Verso, 2011. Historical Materialism 20 (4):199-212.
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  47. Samuel K. Roberts (2001). African American Christian Ethics. Pilgrim Press.
  48. Simon Roberts‐Thomson (2013). Slavery. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
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  49. P. Schollmeier (2001). Ineluctable Slavery. Skepsis: A Journal for Philosophy and Interdisciplinary Research 12.
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  50. Earl Sheridan (1988). The Diminishing Soul of Black America. Social Theory and Practice 14 (2):131-140.
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