In this chapter, the authors trace the epistemic challenge initiated by colonialism as part of its civilizing and modernizing missions, and the epistemological violence that undermined Africa’s knowledge systems. The chapter argues that the anticolonial and decolonization efforts have been more programmatic without pushing the boundary of decolonizing the epistemic basis of colonialism. The chapter then contends that decolonizing resistance can best be captured in the form of a reversed epistemic process that not only excavates Africa’s knowledge forms, Africanizes other (...) available knowledges, but more importantly generates an epistemological framework that establishes and reinforces a combative alternative Afrocentric mythology that subverts the existing Eurocentric mythology. Such an alternative myth constitutes a new vision of the African continent and all it can achieve outside of the grip of Eurocentric epistemic hegemony. (shrink)

Adeshina Afolayan, Olajumoke Yacob-Haliso, and Samuel Ojo Oloruntoba have edited a stellar collection of essays in Pathways to Alternative Epistemologies in Afr.

This volume investigates alternative epistemological pathways by which knowledge production in Africa can proceed. The contributors, using different intellectual dynamics, explore the existing epistemological dominance of the West—from architecture to gender discourse, from environmental management to democratic governance—and offer distinct and unique arguments that challenge the denigration of the different and differing modes of knowing that the West considered “barbaric” and “primitive.” This volume therefore constitutes a minimal gesture that further contributes to the ongoing discourse on alternative modes of knowing (...) in Africa. (shrink)

_The assessment of institutional quality and its influence on economic performance is highly relevant in Nigeria due to the country's constantly changing governmental institutions, dynamic market circumstances, and diversified socioeconomic atmosphere. Thus, the study aims to investigate the impact of institutional quality on the economic performance of Nigeria. This study employed ex post facto research, while time series data was used, which spans from 1996 to 2021, sourced from the Central Bank of Nigeria (CBN) and the Worldwide Governance Indicators (WGI). (...) The study employed unit root tests, Johansen cointegration, and the Error Correction Model as estimation techniques. However, post estimation tests such as normality, serial correlation, heteroskedasticity and stability tests were carried to ascertain the level of statistical accuracy outcome of the variables used. The findings suggest that there is a sustained nexus between the quality of institutions and characteristics related to economic growth. Also, it was equally found out that political stability has a significant impact in the short run. This suggests that a unit increase in political instability would definitely amount to a decrease in economic performance in Nigeria during the period under investigation. The study suggests enhancing accountability, transparency, administrative efficiency, and law adherence to improve Nigerian institutions. This can be achieved through reform implementation, capacity building, and good governance mechanisms, while reducing political unrest and fostering stability._. (shrink)

What does it imply for Nigerian philosophers to conscientiously and engagingly reflect on Nigeria as a place of philosophy and as a dynamic plural context of socioeconomic, political, cultural and ethnic problems? Any answer to this question automatically constitutes the opening salvo to the reflection on the evolution of a Nigerian tradition of philosophy and philosophizing. This book represents such an initial salvo in in its attempt to hammer out the conditions for the possibility of a Nigerian tradition of philosophy (...) by placing that endeavor in between the triadic challenges of the Nigerian political economy, the African philosophical theorizing and the global epistemological hegemony. How do these three dynamics condition the evolution and functional relevance of the philosophical enterprise in Nigeria? How have Nigerian philosophers responded to them? What is Nigerian philosophy? How can there be a "Nigerian" philosophy when there are no Nigerians? This book is also an attempt to contribute to the trajectory of philosophy education in Nigeria within the context of a postcolonial educational system and university dynamics that stultifies the role of the intellectuals in development. From Plato to Wiredu, from Bodunrin to Bourdieu, and from Heidegger and Nietzsche to Fanon, Mignolo and Santos, the book traces a trajectory of dynamics rethinking of existing paradigms and epistemological assumptions that could enable a robust evolution of a Nigerian tradition of philosophy that possesses sufficient clout to confront its historicity and its place in Nigeria's development impasse. (shrink)

This is the first book devoted to the archaeology of African life on both sides of the Atlantic; it highlights the importance of archaeology in completing the historical records of the Atlantic world's Africans. Archaeology of Atlantic Africa and the African Diaspora presents a diverse, richly textured picture of Africans' experiences during the era of the Atlantic slave trade and offers the most comprehensive explanation of how African lives became entangled with the creation of the modern world. Through interdisciplinary approaches (...) to material culture, the dynamics of a comparative transatlantic archaeology is developed. (shrink)

In this essay I deploy Sartre's phenomenology of the gaze as the foil to demonstrate the cultural and philosophical movement from ethnology to ethnophilosophy that produces a specific conception of Africa. The violence of the Western gaze on Africa led several ethnological and anthropological excavations of Africa's cultural beingness, and the eventual creation of ethnophilosophical reason. Despite the obvious limitations of ethnophilosophy, I argue in this essay for a conception of cultural agency around which we can properly understand “Africa” as (...) a meaningful site, a territorial imaginary that is far from the ethnophilosophical imagination, but not too far. Ethnophilosophy serves as the platform around which we can commence a reconstruction of an African self that is sufficiently recuperated, through false memory and historical reinvention, to return the gaze and renegotiate its freedom. (shrink)

This essay deploys the existence of epistemic vices in the trajectory of Western philosophy to map the erasures and complicities that accompanied the emergence of contemporary African philosophy (CAP1). It argues that the complicity of CAP1 in the hyperspecialization and academic self‐absorption that marked the professionalization of Western philosophy, makes it difficult to attend to the conditions for its own possibility. CAP1 arguably needs to make a critical turn into critical African philosophy (CAP2), understood as a metatheoretical and metaphilosophical framework (...) for an internal transformation that is emancipatory. CAP2 is envisioned, first, as a critique of postcoloniality that rehumanizes the autonomous African subject; and, second, as an ethicopolitical project that explores the cracks between philosophy as theoretical practice and philosophy as praxis in opening up the spaces for postcolonial emancipation. The essay identifies three conditions that instigate the emancipatory possibility of philosophizing on the continent: the spatial/platial, demosophic, and political. (shrink)

Resignifying the Universal: Critical Commentary on the Postcolonial African Identity and Development The dimension of the debate on the relation between the universal and the particular in African philosophy has been skewed in favour of the universalists who argued that the condition for the possibility of an African conception of philosophy cannot be achieved outside the "universal' idea of the philosophical enterprise. In this sense, the ethno-philosophical project and its attempt to rescue the idea of an African past necessary for (...) the reconstruction of an African postcolonial identity and development becomes a futile one. A recent commentator even argues that works concerning African identity are now totally irrelevant and misguided. In this essay, I will be arguing, on the contrary, that the universalist's argument, much like its critique of ethno-philosophical reason, mistakes the nature, significance and necessity of such a resistance (rather than original) identity that the ethno-philosophical project promises. I will also argue that the fabrication of such an identity facilitates the avoidance of an uncritical submersion in the universal as well as a proper conception of an African development. This, furthermore, is the only avenue by which the imperialistic ontological space of universal humanism, in which most universalistic claims are rooted, can be made more polygonal and mutually beneficial for alternative cultural particulars. (shrink)

This handbook investigates the current state and future possibilities of African Philosophy, as a discipline and as a practice, vis-à-vis the challenge of African development and Africa’s place in a globalized, neoliberal capitalist economy. The volume offers a comprehensive survey of the philosophical enterprise in Africa, especially with reference to current discourses, arguments and new issues—feminism and gender, terrorism and fundamentalism, sexuality, development, identity, pedagogy and multidisciplinarity, etc.—that are significant for understanding how Africa can resume its arrested march towards decolonization (...) and liberation. (shrink)

The broad aim of this paper is to track the evolution of adult literacy policy in the UK across three decades, highlighting convergences between policy phases and the promotion of democratic learning spaces. It is anchored onto the argument that, although it is generally accepted that democratic learning spaces are perceived as beneficial to adult literacy learners, policy has often deterred its promotion and, therefore, implementation. The paper identifies three block phases of adult literacy development: the seventies to mid-eighties, the (...) mid-eighties to mid-nineties and the mid-nineties to the Moser Committees. The features of each of these phases are highlighted to map out convergences and divergences to the ethos of democratic learning spaces. The paper argues that, with the evolution of policy in adult literacy, the ethos of democratic learning space continuously diminished, such that as policy evolved year on year, the principle of democratic learning space found itself at counterpoint to policy. We draw on two theoretical frameworks, the NLS view of literacy and Bourdieu’s capital framework to explain these divergences and conclude that the dominant perception of literacy and the prioritised capital in the context of policy appear to limit the vestiges of democratic learning spaces. Keywords: Adult literacy, policy, democratic learning spaces, cultural dissonance, human capital, social capital. (shrink)

This essay tries to place the humanities in Africa squarely within the process of articulating an “agonistic imaginary” that is crucial in creating an African modernity. The humanities, in spite of the growing crisis in African university curricula , could and should serve as an intellectual catalyst towards the creation of a pedagogical atmosphere. Such an atmosphere is necessary for conceptualising an imaginary around which an African modern existence can emerge. In the words of Aloni , a humanistic education will (...) therefore serve as “a formative and self-defining process that is driven by a natural need for self-actualization.” It must be “facilitated by reliance on inner motivation, self-respect, self-regulation, stimulating environment and supportive and dialogical human relations.”. (shrink)

The dimension of the debate on the relation between the universal and the particular in African philosophy has been skewed in favor of the universalists who argued that the condition for the possibility of an African conception of philosophy cannot be achieved outside the “universal” idea of the philosophical enterprise. In this sense, the ethnophilosophical project and its attempt to rescue the idea of an African past necessary for the reconstruction of an African postcolonial identity and development become futile. A (...) recent commentator even argues that works concerning African identity are now totally irrelevant and misguided. In this essay, I will be arguing, on the contrary, that the universalists’ argument, much like its critique of ethnophilosophical reason, mistakes the nature, significance, and necessity of such a “resistance identity” that the ethnophilosophical project promises. I will also argue that the fabrication of such an identity facilitates the avoidance of an uncritical submersion in the universal as well as a proper conception of an African development. This, furthermore, is the only avenue by which the imperialistic ontological space of universal humanism, in which most universalist claims are rooted, can be made more polygonal and mutually beneficial for alternative cultural particulars. (shrink)

Like elsewhere in Nigeria and Africa, the imposition of colonial rule on Batombuland and the incursion of western ideas produced profound socio-cultural, economic and political changes in the Batombu society. However, unlike several Nigerian and African peoples whose histories have received extensive scholarly attention, the history of the Batombu has attracted very little scholarly attention. Thus virtually neglected, the Batombu occupies a mere footnote position in the extant historiography of Nigeria. This is the gap this article seeks to fill. It (...) examines the impact of colonialism and western civilisation on Batombu’s political, social, economic and cultural institutions and concludes that as profound and far-reaching as these changes were some important aspects of the indigenous institutions and traditional practices of the people survived. (shrink)

Nigeria agriculture, food security and dietary intake have not been exempted from the disruptions in countless sectors around the world due to the outbreak of COVID-19. The country first experienced the outbreak on February 27, 2020, and the experience since then has shown negative effects not only on the socioeconomic conditions but also on agriculture, food security and dietary intake. Long term in-depth analysis of the effects of this pandemic on food security and dietary intake using quantitative data is still (...) very difficult due to paucity of data and the great level of the improbability of the trajectory of the spread of the Virus. This study is a rapid assessment of the short and long-term potential effects of the disease. It relied on a review of situation reports especially by the Nigeria Centre of Disease Control and other reports around the world on COVID-19, personal observations, and public opinion via mobile telephone survey of Lagos and Oyo States, Nigeria. Findings show that food demand and supply shocks caused by COVID-19 outbreak affect agriculture, food and dietary intake negatively through COVID-19 policies. It leads to a reduction in household income coupled with hike in food prices. Owing to the Nigeria’s crude farming practice, there was a scarcity of hired labour required for production process during 2020 farming season. This implies a high likelihood of low output and further surge in food prices in the future. Food access was also compromised with the accumulation of unsold fresh produce by the smallholder farmers and the low salary earners during movement restrictions and of loss income as a result of international border closure. Food and dietary intake is affected as people are shifting diets to more affordable and low quality foods, while food stability is not guaranteed due to market insecurity, prompting an extraordinary level of indecision. The study concludes that the shock of COVID-19 is not only a demand management problem but a multidimensional crisis requiring monetary, fiscal, and health policy responses with global collaboration and cooperation. (shrink)

Like elsewhere in Nigeria and Africa, the imposition of colonial rule on Batombuland and the incursion of western ideas produced profound socio-cultural, economic and political changes in the Batombu society. However, unlike several Nigerian and African peoples whose histories have received extensive scholarly attention, the history of the Batombu has attracted very little scholarly attention. Thus virtually neglected, the Batombu occupies a mere footnote position in the extant historiography of Nigeria. This is the gap this article seeks to fill. It (...) examines the impact of colonialism and western civilisation on Batombu’s political, social, economic and cultural institutions and concludes that as profound and far-reaching as these changes were some important aspects of the indigenous institutions and traditional practices of the people survived. (shrink)

This chapter explores the potential alternatives to the dominant philosophy, policy and practice. Informed by sociological and critical educational frames that recognise the political, social and economic factors that conspire to marginalise learners, it offers a transformative approach to adult literacy whilst locating the model in an underpinning philosophy. Rich empirical data from practice is probed to offer a justification to the recognition accorded the model. The analysis argues that a different value position to the dominant curriculum could yield a (...) different approach to practice. This is illustrated with transformative and emancipatory literacy, which derives its values from a libertarian, equality and justice base. We expose how changes to policy and practice would inform and shape the literacy curriculum and indeed pedagogy, a central driver, we also suggest, being adult education/literacy dis-entangling itself from neo-liberal fusion and creating critical space for contextualised and emancipatory learning. Keywords: emancipatory learning empirical research literacy practice sociology of education transformative literacy. (shrink)

The study draws on life history, literacy studies and ethnographic approaches to exploring social practices as a frame to explore the narratives of two UK adult literacy learners, who provide a description of the value or otherwise of their engagement with a transformative curriculum and pedagogical approach. Whilst one of the learners reveals his frustration at the lack of transformative opportunities in his learning programme, the other offers illustration of how transformative learning can be encouraged and how it can actually (...) transform the life of its beneficiaries. In essence, both case studies highlight some requirements of transformative learning. Bourdieu’s concepts of field, capitals and habitus are applied; the critical elements of these concepts essentially being tools for consciousness raising and increasing the flow of capitals, including linguistic capital, which challenge the notion of spoilt identities based on neoliberal individual accountability which fails to address the structures and hierarchies of power. (shrink)

This chapter draws on empirical research, which includes rich data from interviews with members of a policy development committee to identify the underpinning value positions that drove the Moser Report, one of the major policy initiatives in the field of adult literacy in the past decade. Moving from the central Skills for Life policy to previous and subsequent policies, we argue that this period saw the consolidation of the influence of the instrumental/human capital value position in adult literacy. Literacy is (...) thus expressed, for example, as ‘functional’ skills and driven by the premise of a ‘knowledge economy’. Within this philosophical stance one of the most significant duties given to education is to provide a flexible, adaptable and skilled workforce to make countries competitive in the globalised economy. It focuses on education for work positions and education as a commodity and pays no regard to issues of economic, political and social equality. (shrink)

This paper is concerned with the formulation and analysis of an epidemic model of COVID-19 governed by an eight-dimensional system of ordinary differential equations, by taking into account the first dose and the second dose of vaccinated individuals in the population. The developed model is analyzed and the threshold quantity known as the control reproduction number R0\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathcal {R}_{0}$$\end{document} is obtained. We investigate the equilibrium stability of the system, and the COVID-free equilibrium (...) is said to be locally asymptotically stable when the control reproduction number is less than unity, and unstable otherwise. Using the least-squares method, the model is calibrated based on the cumulative number of COVID-19 reported cases and available information about the mass vaccine administration in Malaysia between the 24th of February 2021 and February 2022. Following the model fitting and estimation of the parameter values, a global sensitivity analysis was performed by using the Partial Rank Correlation Coefficient (PRCC) to determine the most influential parameters on the threshold quantities. The result shows that the effective transmission rate (α)\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$(\alpha )$$\end{document}, the rate of first vaccine dose (ϕ)\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$(\phi )$$\end{document}, the second dose vaccination rate (σ)\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$(\sigma )$$\end{document} and the recovery rate due to the second dose of vaccination (η)\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$(\eta )$$\end{document} are the most influential of all the model parameters. We further investigate the impact of these parameters by performing a numerical simulation on the developed COVID-19 model. The result of the study shows that adhering to the preventive measures has a huge impact on reducing the spread of the disease in the population. Particularly, an increase in both the first and second dose vaccination rates reduces the number of infected individuals, thus reducing the disease burden in the population. (shrink)

La distinción entre los sentidos exteriores e interiores del hombre ha recibido su expresión más eficaz en la metáfora el ojo del alma. Aparece en una larguísima tradición de textos filosóficos y literarios que abarca a pensadores y escritores tan destacados como Platón y Proust. El presente trabajo enfoca, primero, la función de este tópico en el Criticón de Baltasar Gracían para estudiarlo después en numerosos textos y contextos desde la antigüedad greco-romana hasta la poesía moderna. Una y otra representan, (...) al mismo tiempo, los dos polos extremos de la interpretación de la metáfora: el gnoseológico y el estético. (shrink)

A principios del siglo XVII, Johannes Kepler estudió el ojo humano como instrumento óptico. Décadas más tarde, René Descartes propuso un experimento para aproximarse al ojo como si fuese un objeto separado por completo del cuerpo. Tomado como analogía de la cámara oscura, el ojo exterior ayudaría a entender la visión humana, a explicar la refracción de la luz y a modelar mejores instrumentos ópticos. Ese ojo exterior ampliaría asimismo la observación y exploración estética de la luz. El ojo objetualizado, (...) desprendido del cuerpo humano, se convertía en materia de estudio a disposición de un observador todavía completamente corporeizado. En este extrañamiento, el ojo técnico y el ojo orgánico se observan y modelan el uno al otro. (shrink)

This paper is an attempt at reflective self-awareness and hermeneutical analysis of the African Yoruba Political Ideology distilled from plays by Akinwumi Ishola. It is a bid to appraise this Ideology and assess how it aids social consciousness, good governance and political stability. The real value of hermeneutical analysis is to aid clarity of thought that enables a comparison of ideas. This will facilitate the contemporary relevance of the end result and its adoption as a framework of a remedy (...) to leadership malady plaguing Africa. The aim of this paper is to propose a socio-political philosophy that is birthed by the peculiar challenge of the dearth of good leadership in Africa and which attempts to address the leadership and governance crisis as a whole. Realizing that Africa is not a mono-cultural entity, the paper aspires to bring forth ideas that will have universal claim upon all. Our examples and references however are drawn from Yoruba cultural background and the plays to be analysed are Saworo Ide and Agogo Eewo. (shrink)