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  1. B. Abanuka (1994). A New Essay on African Philosophy. Spiritan Publications.
  2. Derrick P. Alridge (1999). Conceptualizing a du Boisian Philosophy of Education: Toward a Model for African-American Education. Educational Theory 49 (3):359-379.
  3. Anthony Appiah (1994). Race, Culture, Identity: Misunderstood Connections. Tanner Lectures on Human Values.
  4. Kwame Anthony Appiah (1993). African-American Philosophy. Philosophical Forum 24 (1-3):11-34.
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  5. Albert Atkin (2014). The Philosophy of Race. Routledge.
    "Race" is so highly charged and loaded a concept it often hampers critical thinking about racial practice and policy. A philosophical approach allows us to isolate and analyse the key questions: What is race? Can we do without race? What is racism and why is it wrong? What should our policies on race and racism be? The Philosophy of Race presents a concise and up-to-date overview of the central philosophical debates about race. It then builds on this philosophical foundation to (...)
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  6. Bernard Boxill (1997). Populism and Elitism in African-American Political Thought. Journal of Ethics 1 (3):209-238.
    African-American political thought finds its premises in European philosophical traditions. But these traditions often challenge African-American humanity which African-American political thought defends. African-American political thought is therefore an extended commentary on the consistency of European philosophical traditions.
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  7. M. Brown Lee (ed.) (2004). African Philosophy: New and Traditional Perspectives. Oxford University Press.
    In the last two decades the idea of African Philosophy has undergone significant change and scrutiny. Some critics have maintained that the idea of a system of philosophical thought tied to African traditions is incoherent. In African Philosophy Lee Brown has collected new essays by top scholars in the field that in various ways respond to these criticisms and defend the notion of African Philosophy. The essays address both epistemological and metaphysical issues that are specific to the traditional conceptual languages (...)
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  8. P. H. Coetzee & A. P. J. Roux (eds.) (1998). The African Philosophy Reader. Routledge.
    Divided into eight sections, each with introductory essays, the selections offer rich and detailed insights into a diverse multinational philosophical landscape. Revealed in this pathbreaking work is the way in which traditional philosophical issues related to ethics, metaphysics, and epistemology, for instance, take on specific forms in Africa's postcolonial struggles. Much of its moral, political, and social philosophy is concerned with the turbulent processes of embracing modern identities while protecting ancient cultures.
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  9. Tommy J. Curry (2012). 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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  10. Tommy J. Curry (2011). On Derelict and Method. Radical Philosophy Review 14 (2):139-164.
    African-American/Africana philosophy has made a name for itself as a critical perspective on the inadequacies of European philosophical thought. While this polemical mode has certainly contributed to the questioning of and debates over the universalism of white philosophy, it has nonetheless left Africana philosophy dependent on these criticisms to justify its existence as “philosophical.” This practice has the effect of not only distracting Black philosophers from understanding the thought of their ancestors, but formulates the practice of Africana philosophy as “racial (...)
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  11. Edward Demenchonok (2005). Intercultural Discourse and African-Carribean Philosophy. Dialogue and Universalism 15 (1-2):181-202.
    The explosion of publications on race, gender, and minority cultures during recent decades was a natural reaction to the universalistic pretensions of Western philosophy, for which many of these issues were invisible. The theoretical articulation of these issues has substantially contributed to the transformation of philosophy. However, the side-effect of an overemphasis on difference is an underestimating of unity, which may lead to disintegration. The challenge to philosophical thought on race, gender, and culture is to reconcile the difference with commonality, (...)
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  12. Emmanuel Chukwudi Eze (ed.) (1998). African Philosophy: An Anthology. Wiley-Blackwell.
    Bringing together canonical philosophical texts from African, African-American, Afro-Caribbean, and Black European thinkers, this major new anthology is designed to serve both as a textbook and as the authoritative reference volume in Africana philosophical and cultural studies.
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  13. Emmanuel Chukwudi Eze (ed.) (1997). Postcolonial African Philosophy: A Critical Reader. Wiley-Blackwell.
  14. Eddie S. Glaude (2007). In a Shade of Blue: Pragmatism and the Politics of Black America. University of Chicago Press.
    In this timely book, Eddie S. Glaude Jr., one of our nation’s rising young African American intellectuals, makes an impassioned plea for black America to address its social problems by recourse to experience and with an eye set on the promise and potential of the future, rather than the fixed ideas and categories of the past. Central to Glaude’s mission is a rehabilitation of philosopher John Dewey, whose ideas, he argues, can be fruitfully applied to a renewal of African American (...)
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  15. Gertrude Maria James Gonzalez (2000). Sediments and Shadows: Identity and Colonialism in the United States Virgin Islands. Dissertation, State University of New York at Binghamton
    Sediments and Shadows: Identity and Colonialism in the United States Virgin Islands focuses on the effects of colonialism on communication, subjectivity, and representation by revealing the agency of peoples under colonization, showing interaction, and resisting abstractions from the concrete. It explores the existential transformation of St. Croix from a seemingly pre-defined colonized entity into an identity that has demonstrated itself to have been always already fluid and incapable of being easily defined. Focusing on the U.S. Virgin Islands, my homeland, Sediments (...)
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  16. Lewis R. Gordon (2008). An Introduction to Africana Philosophy. Cambridge University Press.
    In this undergraduate textbook Lewis R. Gordon offers the first comprehensive treatment of Africana philosophy, beginning with the emergence of an Africana consciousness in the Afro-Arabic world of the Middle Ages. He argues that much of modern thought emerged out of early conflicts between Islam and Christianity that culminated in the expulsion of the Moors from the Iberian Peninsula, and from the subsequent expansion of racism, enslavement, and colonialism which in their turn stimulated reflections on reason, liberation, and the meaning (...)
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  17. Lewis R. Gordon (2003). African-American Existential Philosophy. In Tommy Lee Lott & John P. Pittman (eds.), A Companion to African-American Philosophy. Blackwell.
  18. Lewis R. Gordon (1999). Pan‐Africanism and African‐American Liberation in a Postmodern World: A Review Essay. [REVIEW] Journal of Religious Ethics 27 (2):333-358.
    This review essay explores Josiah Young's project of developing a liberatory Pan-Africanism that is attuned to cultural diversity and Victor Anderson's advocacy of postmodern cultural criticism in African-American religious thought. After situating African-American religious thought as a branch of Africana thought, the author examines these two religious thinkers' work as an effort to forge a position on African-American religious thought--including its relation to theology--in an age where even theory is treated as a god that is about to die. At the (...)
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  19. Leonard Harris (2006). Alain L. Locke. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell.
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  20. Bruce B. Janz (2011). Philosophy in an African Place. Lexington Books.
    Philosophy in an African Place shifts the central question of African philosophy from "Is there an African philosophy?" to "What is it to do philosophy in this place?" This book both opens up new questions within the field and also establishes "philosophy-in-place", a mode of philosophy which begins from the places in which concepts have currency and shows how a truly creative philosophy can emerge from focusing on questioning, listening, and attention to difference.
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  21. Chike Jeffers (ed.) (2014). Listening to Ourselves: A Multilingual Anthology of African Philosophy. State University of New York Press.
    _Contemporary African philosophy in indigenous African languages and English translation._.
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  22. Mehmet Karabela (2011). Introduction to Africana Philosophy, Lewis Gordon, Cambridge University Press, 2008. [REVIEW] Canadian Journal of African Studies 45 (3):605-608.
  23. Jordan Kinder, Shirn Lakhani, Cyril-Mary Pius Olatunji & Joseph D. Osel (2012). International Journal of Radical Critique - Inaugural Edition. International Journal of Radical Critique 1 (1):1-80.
    International Journal of Radical Critique is a peer-reviewed open-access journal of radical inquiry edited by international academics and intellectuals. IJRC publishes speculative interventions of analytical rigor and encourages philosophical, sociological, cultural, political, and media studies that provide revolutionary appraisals of historical and contemporary social issues.
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  24. E. J. King (1956). Segregation and American Society. British Journal of Educational Studies 5 (1):3 - 14.
  25. Thaddeus Metz (forthcoming). African Philosophy as a Multidisciplinary Discourse. In Toyin Falola & Adeshina Afolayan (eds.), The Handbook of African Philosophy. Palgrave-Macmillan.
    Philosophy is often labelled the ‘Queen of the Sciences’, meaning that it not merely gave birth to most other disciplines, but also has continued to influence their course. This chapter proceeds on these assumptions as well as the idea that post-independence, academic African philosophy ought to shape the development of other disciplines. It addresses the clusters of Law/Politics, Business/Management, Economics/Development Studies, Sociology/Anthropology, Psychology/Medicine, Education, Religious Studies/Theology, and Ecology, pointing out how these fields have been enriched by engaging with ideas salient (...)
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  26. Anthony Neal (2015). Common Ground: A Comparison of the Ideas of Consciousness in the Writings of Howard Thurman and Huey Newton. Africa World Press.
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  27. Joseph Osei (2005). Review of “The African Philosophy Reader”. [REVIEW] Essays in Philosophy 6 (2):12.
  28. Joseph D. Osel (2012). Black Out: Michelle Alexander's Operational Whitewash: The New Jim Crow Reviewed. [REVIEW] International Journal of Radical Critique 1 (1).
    Part 1 of 2, this is an introductory critical review of Michelle Alexander's "The New Jim Crow: Mass Incarceration In The Age of Colorblindness" (The New Press, 2010). See part 2: "Toward Détournement of The New Jim Crow" for an advanced critical reading.
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  29. Lucius Outlaw (1997). Africana Philosophy. Journal of Ethics 1 (3):265-290.
    Africana Philosophy is a gathering notion used to cover collectively particular articulations, and traditions of particular articulations, of persons African and African-descended that are to be regarded as instances of philosophizing. (The notion is meant to cover, as well, the philosophizing efforts of persons not African or African-descended, efforts that are, nonetheless, contributions to the philosophizing endeavors that constitute Africana philosophy.) A central concern of the essay is the question whether there are characteristics of the philosophizing practices of persons identified (...)
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  30. John P. Pittman (ed.) (2008). A Companion to African-American Philosophy. Wiley.
    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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  31. Tsenay Serequeberhan (2013). The Hermeneutics of African Philosophy: Horizon and Discourse. Routledge.
    Hermeneutics is a crucial but neglected perspective in African philosophy. Here, Tsenay Serequeberhan engages post-colonial African literature and the ideas of the African liberation struggle with critically-used insights from the European philosophical tradition. Continuing the work of Theophilus Okere and Okonda Okolo, this book attempts to overcome the debate between ethnophilosophy and professional philosophy, demonstrating that the promise of African philosophy lies with the critical development of the African hermeneutical perspective.
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  32. Yusef Waghid (2013). African Philosophy of Education Reconsidered: On Being Human. Routledge.
    Much of the literature on the African philosophy of education juxtaposes two philosophical strands as mutually exclusive entities; traditional ethnophilosophy on the one hand, and ‘scientific’ African philosophy on the other. While traditional ethnophilosophy is associated with the cultural artefacts, narratives, folklore and music of Africa’s people, ‘scientific’ African philosophy is primarily concerned with the explanations, interpretations and justifications of African thought and practice along the lines of critical and transformative reasoning. These two alternative strands of African philosophy invariably impact (...)
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  33. Kwasi Wiredu (ed.) (2008). A Companion to African Philosophy. Wiley-Blackwell.
    This volume of newly commissioned essays provides comprehensive coverage of African philosophy, ranging across disciplines and throughout the ages. _ Offers a distinctive historical treatment of African philosophy. Covers all the main branches of philosophy as addressed in the African tradition. Includes accounts of pre-colonial African philosophy and contemporary political thought. _.
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  34. Yancy George (ed.) (2007). Philosophy in Multiple Voices. Rowman & Littlefield Publishers.
    The scope of Philosophy in Multiple Voices provides the reader with eight philosophical streams of thought-African-American, Afro-Caribbean, Asian-American, Feminist, Latin-American, Lesbian, Native-American and Queer-that introduce readers to alternative, complex philosophical questions concerning gendered, sexed, racial and ethnic identities, canon formation, and meta-philosophy. The overriding theme of the text is that philosophy is pluralistic in voice, rich in diversity, and ought to valorize democratic intellectual spaces of philosophical engagement.
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  35. G. Yancy (2011). African-American Philosophy: Through the Lens of Socio-Existential Struggle. Philosophy and Social Criticism 37 (5):551-574.
    In this article I argue that African-American philosophy emerges from a socio-existential context where persons of African descent have been faced with the absurd in the form of white racism. The concept of struggle, given the above, functions as both descriptive and heuristic vis-à-vis the meaning of African-American philosophy. Expanding upon Charles Mills’ concept of non-Cartesian sums, I demonstrate the inextricable link between Black lived experience, struggle, and the morphology of meta-philosophical assumptions and philosophical problems specific to African-American philosophy. Then, (...)
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  36. George Yancy (2004). Geneva Smitherman: The Social Ontology of African-American Language, the Power Of. Journal of Speculative Philosophy 18 (4).
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