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  1. Traditional African Religion as a Neglected Form of Monotheism.Thaddeus Metz & Motsamai Molefe - 2021 - The Monist:0-0.
    Our aims are to articulate some core philosophical positions characteristic of Traditional African Religion and to argue that they merit consideration as monotheist rivals to standard interpretations of the Judeo-Christian-Islamic tradition. In particular, we address the topics of how God’s nature is conceived, how God’s will is meant to bear on human decision making, where one continues to exist upon the death of one’s body, and how long one is able to exist without a body. For each of these topics, (...)
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  2. Indigenous, Modern and Postcolonial Relations to Nature. Negotiating the Environment.Angela Roothaan - 2019 - Abingdon, Verenigd Koninkrijk, New York, USA: Routledge.
  3. Sophie Oluwole: een politiek filosoof.Louise Muller - 2012 - In Vrouwelijke Filosofen. Amsterdam, Nederland: pp. 441-446.
    Politiek filosofe en kritisch traditionaliste, onderzocht Afrikaanse orale literaire tradities op hun filosofische betekenis. Maakt zich sterk voor een authentieke Afrikaanse filosofie. Sophie Oluwoles ouders waren beiden afkomstig uit de staat Edo in het zuidwesten van Nigeria. Oluwole zelf werd geboren in het dorp Igbara Oke in de naburige staat Ondo, waar zij ook haar lagere en middelbare school doorliep. In 1964 trouwde zij met een eveneens Nigeriaanse wetenschapper. Ze vertrok nog in hetzelfde jaar naar Moskou, waar haar man een (...)
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  4. Later Marxist Morality – its Relevance for Africa’s Post-Colonial Situation.P. H. Coetzee - 2001 - Koers: Bulletin for Christian Scholarship 66 (4):621-637.
    Marx’s polemic against exploitation focuses centrally on the idea that capitalism not only betrays the inviolability of the human individual, but also prevents the realization of man’s true nature as “species-being” and the realization of the kind of community appropriate to this nature, thus preventing the freeing of human potential from the structural force of capital. I examine this polemic with reference to the views of African philosophers (Hountondji and others) on Africa’s exposure to neo-colonial exploitation, extracting from it a (...)
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  5. Gender and Africana Phenomenology.Paget Henry - 2011 - 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. Identity Recreation in Global African Encounters.John Ayotunde Bewaji (ed.) - 2019 - Maryland, USA: Lexington Books.
    Identity Re-creation in Global African Encounters explores race, racial politics, and racial transformation in the context of Africa’s encounters with non-African communities through various perspectives including oppression, racialization of ethnic difference, and identity deconstruction. While the contributors recognize that ethnicity has long been a staple analytical category of engagements between African and non-African communities, they present a holistic view of the continent and its diaspora through race outside of both colonial and neocolonial binaries, allowing for a more nuanced study of (...)
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  2. "In This Here Place": Interpreting Enslaved Homeplaces.Whitney Battle-Baptiste - 2007 - In Akinwumi Ogundiran & Toyin Falola (eds.), Archaeology of Atlantic Africa and the African Diaspora. Bloomington, IN: Indiana University Press. pp. 233-248.
  3. Global Conversations.Whitney Battle-Baptiste - 2010 - Museum International 62:26-30.
    The time has come for a new school of transnational conversation. It is the only way to keep up with the constantly evolving concept of the African Diaspora.
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  4. Afro-Caribbean Philosophy: An Introduction.Paget Henry - 1993 - CLR James Journal 4 (1):2-11.
  5. Chester Himes, Jacques Derrida and Inescapable Colonialism: Reflections on African Philosophy From the Diaspora.Bryan Mukandi - 2015 - South African Journal of Philosophy 34 (4):526-537.
    In this article, I read Chester Himes' Blind Man With a Pistol as the work of an African- American writer who takes Harlem to be a colonial space, and who attempts to think through the ways that are available for him to contribute to some degree of liberation for its black residents. I suggest that there are strong parallels between Himes' position and that of African philosophers, and that Himes' self critique is instructive. I read this against Derrida's thoughts on (...)
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  6. Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy.Jonathan O. Chimakonam (ed.) - 2014 - Upa.
    That African philosophy began with frustration and not with wonder as it is in Western tradition is a radical statement with far-reaching implications. Implications that are, as challenging as they are intellectually refreshing thus reinvigorating interest in the African discourse. As the discipline of African philosophy vitiated in the post debate disillusionment met with a new generation critical fire; methodic, technical and theoretic demands and issues unresolved in the old order surface. Old questions re-emerge with new and daunting toga while (...)
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  7. The Agonistic Imperative the Rational Burden of Africa-Centeredness.Kwesi Otabil - 1994
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  8. Intellectual Warfare.Jacob H. Carruthers - 1999
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  9. A Rhetoric of Values: An Afrocentric Analysis of Marcus Garvey's Convention Speeches, 1921-1924.Francis E. Dorsey - 1990 - Dissertation, Kent State University
    This dissertation applied and developed Molefi Asante's concept of Afrocentricity. Still in its infancy, Afrocentricity, like Eurocentricity, must not only be recognized as an appropriate methodology and/or theoretical concept, it must also be employed by both Black and white scholars when analyzing African rhetors. As the decades of the 70's and 80's have attempted to rid scholarship of sexist language, the decade of the 90's must continue to rid scholarship of not only sexist language but racist language and ideas. This (...)
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  10. Prospects for African Canadian Philosophy.Chike Jeffers - 2014 - Clr James Journal 20 (1/2):251-255.
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  11. Technological Politics and the Political History of African-Americans.Bruce Cosby - unknown
    This dissertation is a critical study of technopolitical issues in the history of African American people. Langdon Winner's theory of technopolitics was used to facilitate the analysis of large scale technologies and their compatibility with various political ends. I contextualized the central technopolitical issues within the major epochs of African American political history: the Atlantic slave trade, the African artisans of antebellum America, and the American Industrial Age. Throughout this study I have sought to correct negative stereotypes and to show (...)
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  12. Writing From the Margins: Towards an Epistemology of Contemporary African Brazilian Fiction.David Brookshaw - 2012 - In Racism and Ethnic Relations in the Portuguese-Speaking World. pp. 133.
    This chapter discusses the extent to which it is feasible to talk of a black Brazilian literary tradition that is somehow cohesive, conscious of itself and self-reflective. In looking at works by black fiction writers during the second half of the twentieth century, such as Romeu Crusoé, Oswaldo de Camargo, Cuti, Geni Guimarães, Marilene Felinto and Muniz Sodré, it suggests that writers of African descent who self-identify as black Brazilians are to a large extent bound by identification with region as (...)
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  13. Rex Nettleford African and Afro-Caribbean Philosophy.Paget Henry - 1997 - Clr James Journal 5 (1):44-97.
  14. Review of Walter Rodney Speaks: The Making of an African Intellectual. [REVIEW]Obika Gray - 1991 - Clr James Journal 2 (1):18-20.
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  15. Construyendo la Verdad Yorùbá. Una Lectura Afroepistemológica Del Sistema de Ifá.Antonio de Diego González - 2012 - Humania Del Sur. Revista de Estudios Latinoamericanos, Africanos y Asiáticos 12:107-122.
    This paper proposes an Afroepistemological reading of the Ifá system. The policies of Western academic epistemology have disdained the traditiona African knowledge. Ifá has not been an exception. However, through this method a great deal of the socio-cultural and epistemological codes of Yorùbá society. So, Ifá becomes more important than a divination rite, because it represents socio-political and epistemological cohesion of a great proportion of the peoples of West Africa. This work vindicates this role and try to show epistemological complexity (...)
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  16. Our Third Root: On African Presence in American Populations.Luz María Martínez Montiel - 1997 - Diogenes 45 (179):165-185.
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  17. Conversations in Philosophy: Crossing the Boundaries.F. Ochieng'-Odhiambo, Roxanne Burton & Ed Brandon (eds.) - 2008 - Cambridge Scholars Press.
    The text consists of essays that revolve around the question of the nature and meaning of philosophy, even as it demonstrates philosophy's significance and relevance to some fundamental human problems and issues. The essays present diverse views of what philosophy might be and might aspire to be, with contributors being influenced by a wide range of philosophical approaches and traditions. The conversations also cut across disciplinary boundaries to interrogate and utilize ideas taken from ethics, epistemology, metaphysics, literary studies, cultural studies, (...)
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  18. African Retentions.Tommy Lott - 2003 - In Tommy Lott & John Pittman (eds.), A Companion to African-American Philosophy. Blackwell. pp. 168--189.
  19. Africa, Race, and Culture in the Narratives of W. E. B. Du Bois.Babacar M’Baye - 2004 - Philosophia Africana 7 (2):33-46.
African Philosophy: Colonialism and Postcolonialism
  1. Lotus and the Self-Representation of Afro-Asian Writers as the Vanguard of Modernity.Zeyad El Nabolsy - 2020 - Interventions: International Journal of Postcolonial Studies 2020:1-26.
    This essay has two aims. The first is to show that the editors of Lotus: Afro-Asian Writings and some of the writers who contributed to it (especially Ismail Ezzedine, Anar Rzayev, Tawfick Zeyad, Abdel Aziz El-Ahwani, Joseph Ki-Zerbo, Alex La Guma, Adonis, Salah Dehni, Luis Bernardo Honwana, Ghassan Kanafany, and Tozaburo Ono) attempted to reconceive of nationalism in a way that would make international solidarity constitutive of the new national projects. It is argued that this is quite different from thinking (...)
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  2. Nasserism and the Impossibility of Innocence.Zeyad El Nabolsy - 2021 - International Politics Reviews 2021:1-9.
    One of the central strengths of Salem's analysis of Nasserism is that she recognizes both its world-historical significance as a progressive nationalist movement, and its severe limitations. In the first section of this paper, I discuss Salem's notion of the "afterlives" of the Nasserist project by drawing attention to one of the most debilitating legacies of that project, namely the transformation of Egyptian politics into petty bourgeois politics. In the second section, I argue that while Salem does not explicitly draw (...)
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  3. Metropolitan Fetish : African Sculpture and the Imperial French Invention of Primitive Art.John Warne Monroe (ed.) - 2019 - New York: Ithaca, Cornell University Press.
    A history of the French reception of African art, especially wooden masks and figures, in the first four decades of the twentieth century, and how that reception led to the creation of the broader aesthetic category Westerners now know as "primitive art.
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  4. Amílcar Cabral’s Modernist Philosophy of Culture and Cultural Liberation.Zeyad El Nabolsy - 2020 - Journal of African Cultural Studies 32 (2):231-250.
    This article argues that Amílcar Cabral adhered to some of the essential elements of the philosophical discourse of modernity. This commitment led Cabral to endorse an anti-essentialist, historicized conception of culture, and this in turn led him to conceive of cultural liberation in terms of cultural autonomy as opposed to the preservation of indigenous culture(s). Cabral’s attitude towards languages is employed as a case study in order to demonstrate how emphasis on Cabral’s commitment to the philosophical discourse of modernity can (...)
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  5. Poglądy wybranych intelektualistów afrykańskich na temat wpływu mocarstw kolonialnych na rozwój państwa w Afryce pokolonialnej.Krzysztof Trzcinski - 2012 - In A. Żukowski (ed.), „Stare” i „nowe” mocarstwa w Afryce. Olsztyn: pp. 61-83.
    [Selected African intellectuals' views on the impact of colonial powers on the development of a postcolonial African state]. This article provides an analysis of a Nigerian political thinker Claude Ake's and Sierra Leonian philosopher George M. Carew's views concerning the impact of colonial powers on the political and, to a lesser extent, economic development of a postcolonial African state. According to their opinions, colonial powers are responsible for introducing in their African colonies during the period of decolonization democratic institutions and (...)
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  6. Must Land Reform Benefit the Victims of Colonialism?Thaddeus Metz - 2020 - Philosophia Africana 19 (2):122-137.
    Appealing to African values associated with ubuntu such as communion and reconciliation, elsewhere I have argued that they require compensating those who have been wronged in ways that are likely to improve their lives. In the context of land reform, I further contended that this principle probably entails not transferring unjustly acquired land en masse and immediately to dispossessed populations since doing so would foreseeably lead to such things as capital flight and food shortages, which would harm them and the (...)
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  7. Africanising Institutional Culture: What Is Possible and Plausible.Thaddeus Metz - 2015 - In Pedro Tabensky & Sally Matthews (eds.), Being at Home: : Race, Institutional Culture and Transformation at South African Higher Education Institutions. University of KwaZulu-Natal Press. pp. 242-272.
    Since the transition to a constitutional order, in what respects have cultures in higher education institutions in South Africa become Africanised, and, going forward, how should they be? In this chapter I provide an overview of the major different forms that Africanisation of institutional culture could take, and I then indicate the respects in which South African universities have or have not taken them on board over the past 20 years. In addition, I provide the first comprehensive critical discussion of (...)
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  8. Teaching African Philosophy Alongside Western Philosophy: Some Advice About Topics and Texts (Repr.).Thaddeus Metz - 2018 - In Edwin Etieyibo (ed.), Decolonisation, Africanisation and the Philosophy Curriculum. Routledge. pp. 173-183.
    Reprint of an article that initially appeared in the South African Journal of Philosophy (2016).
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  9. A Hermeneutical Reading to Postcolonial Literature.Laila Bouziane - 2019 - The International Human Sciences Review 1 (1):29-37.
    Hans-Georg Gadamer has consistently advocated the idea of understanding as a form of “fusion of horizons” that implies the important and active role of each part of a cross-cultural encounter. This paper proposes philosophical hermeneutics as an alternative way of reading of postcolonial literature. E.M. Foster’s A Passage to India and Tayeb Salih’s Season of Migration to the North, are postcolonial literary examples of diversity and otherness which are analyzed in the light of the hermeneutical concept of “fusion of horizons”. (...)
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  10. Gandhi, Dube and Abdurahman: Collaborations to End Injustice in South Africa.Gail Presbey - 2016 - World History Bulletin 32 (1):5-11.
    The paper traces the parallel paths and mutual influences of these three activists in South Africa. The paper points out that Gandhi often took steps in building his movement that echoed some of the same steps that Dube had done just before him. Also, Abdurahman, who had become Gandhi's friend in 1909, advocated for involving women in nonviolent action, and advocated the use of general strike, shortly before Gandhi incorporated both methods in his movement.
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  11. The Racial Offense Objection to Confederate Monuments: A Reply to Timmerman.Dan Demetriou - forthcoming - In Bob Fischer (ed.), Ethics Left and Right: The Moral Issues that Divide Us.
    This is my reply essay (1000 words) to Travis Timmerman's "A Case for Removing Confederate Monuments" in Bob Fisher's _Ethics, Left and Right: The Moral Issues That Divide Us_ volume. In it, I explain why I think the mere harm from the racial offense a monument may cause does not justify removing it.
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  12. Wellbeing in African Thought. Insights for a Global Ethics of Development.Bolaji Bateye, Mahmoud Masaeli, Louise Müller & Angela Roothaan (eds.) - forthcoming - Lanham, USA: Rowman and Littlefield.
  13. The African Philosophy Reader: A Text with Readings 2nd Edition.P. H. Coetzee & A. P. J. Roux (eds.) - 2003 - New York, USA: Routledge.
    Africa is reconstituting its post-colonial character; much of its moral, political, and social thought is concerned with the turbulent process of embracing its modern identity while protecting its ancient cultures. Reflecting this process, this new edition of 'The African Philosophy reader' also addresses provocative ideas about gender and race in Africa: When was the African woman 'invented'? What is the political morality of race? Africa's place in the global context, and the much publicized 'African Renaissance', are put under the prism (...)
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  14. Philosophy From Africa: A Text with Readings 2nd Edition.P. H. Coetzee & A. P. J. Roux (eds.) - 2003 - London, UK: Oxford University Press.
    This considerably revised second edition of 'Philosophy from Africa' presents the current philosophical debate in Africa to a diverse, multicultural world. Its major themes include decolonization, Afro-centrism vs. Euro-centrism, the struggle for cultural freedoms on the continent, and the historic role of Black Consciousness in the African liberation struggle. Writers and thinkers, Steve Biko, Kwasi Wiredu, Abiola Irele, Mogobe Ramose, Ngugi Wa Thiong'o and Wole Soyinka, among others, explore the debates surrounding: restitution and reconciliation in the post-colonial milieu, pressures on (...)
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  15. Frantz Fanon: Política y poética del sujeto poscolonial de Alejandro de Oto: Un Comentario.Marina P. Banchetti - 2005 - Caribbean Studies/Estudios Del Caribe/Études de la Caraïbe 33 (2):227-232.
  16. Africa’s Quest for a Philosophy of Decolonization. [REVIEW]Richard O. Odiwa - 2004 - Inquiry: Critical Thinking Across the Disciplines 23 (4):61-62.
    This book discovers freedom in the colonial idea of African primitiveness. As human transcendence, freedom escapes the drawbacks of otherness, as defended by ethnophilosophy, while exposing the idiosyncratic inspiration of Eurocentric universalism. Decolonization calls for the reconnection with freedom, that is, with myth-making understood as the inaugural act of cultural pluralism. The cultural condition of modernization emerges when the return to the past deploys the future.
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  17. On the Concepts of Disorder, Retraditionalization, and Crisis in African Studies.Kasereka Kavwahirehi - 2016 - Journal of French and Francophone Philosophy 24 (1):101-115.
    Over the last two decades, concepts of “disorder as political instrument in Africa,” “politics of belly,” and “re-traditionalization” have been used and reused in African studies by European and African scholars to describe the African social and political condition of the last decades. However, despite their canonization, one can question their efficiency and relevance to the analysis and understanding of what is really happening in postcolonial Africa. One might even wonder if these analytical concepts are not reawakening the imaginary of (...)
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  18. Decolonisation and its Discontents: Thoughts on the Postcolonial African Moral Self.Chielozona Eze - 2015 - South African Journal of Philosophy 34 (4):408-418.
  19. Chester Himes, Jacques Derrida and Inescapable Colonialism: Reflections on African Philosophy From the Diaspora.Bryan Mukandi - 2015 - South African Journal of Philosophy 34 (4):526-537.
    In this article, I read Chester Himes' Blind Man With a Pistol as the work of an African- American writer who takes Harlem to be a colonial space, and who attempts to think through the ways that are available for him to contribute to some degree of liberation for its black residents. I suggest that there are strong parallels between Himes' position and that of African philosophers, and that Himes' self critique is instructive. I read this against Derrida's thoughts on (...)
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  20. Langue coloniale, langue globale, langue locale.Rada Ivekovic - 2007 - Rue Descartes 58 (4):26-36.
    This paper is mainly about situating the French language within (its) history. It analyzes the nostalgia for a linguistic and cultural imaginary global dimension of French. Although there are different globalities for different purposes, the one most widespread global language is English. English works internationally as an international language, even where it was once the colonial language, now left in heritage to once colonised countries. But the situation of the French language is quite different, its "globality" being much more discrete (...)
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  21. The Anatomy of Power: European Constructions of the African Body. Alexander Butchart.William M. King - 1999 - Isis 90 (2):408-409.
  22. Africanising Institutional Culture: What Is Possible and Plausible (Repr.).Thaddeus Metz - 2017 - In Michael Cross & Amasa Ndofirepi (eds.), Knowledge and Change in African Universities, Volume 2. Sense Publishers. pp. 19-41.
  23. Beyond the Question of African Philosophy - A Selection of Papers Presented at International Colloquia, Unisa, 1994-1996.A. P. J. Roux & P. H. Coetzee (eds.) - 1999 - Pretoria: Unisa Press.
    A selection of papers presented by African philosophers from Ghana, Nigeria, South Africa, Botswana, and Kenya at international colloquia, Unisa, Pretoria 1994-1996.
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  24. Postcolonial African Philosophy: A Critical Reader.Emmanuel Chukwudi Eze (ed.) - 1997 - Wiley-Blackwell.
  25. Community in Fragments: Reading Relation in the Fragments of Heraclitus.Carrie Giunta - 2015 - In Douglas Brommesson & Henrik Enroth (eds.), Global Communities: Transnational and Transdisciplinary Exchanges. Rowman & Littlefield.
  26. Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy.Jonathan O. Chimakonam (ed.) - 2014 - Upa.
    That African philosophy began with frustration and not with wonder as it is in Western tradition is a radical statement with far-reaching implications. Implications that are, as challenging as they are intellectually refreshing thus reinvigorating interest in the African discourse. As the discipline of African philosophy vitiated in the post debate disillusionment met with a new generation critical fire; methodic, technical and theoretic demands and issues unresolved in the old order surface. Old questions re-emerge with new and daunting toga while (...)
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