In this era of suburban mega-churches and televised Sunday morning services, it is easy to forget that many Americans worship in small, community churches whose sanctuaries are often repurposed commercial spaces. In Articles of Faith, photographer Dave Jordano documents the at once humble and dynamic storefront churches of Chicago’s African American neighborhoods. These churches, which dot the south and west sides of the city, are truly community churches—individualized and idiosyncratic, they cater to the specific needs and (...) wants of their members. For the last five years, Jordano has spent his weekends traveling to different churches in the city, getting to know their pastors and parishioners. And this attention to personal detail is highly evident in his exquisite photographs that capture the identity and personalities of each church, from the hand-lettered signs to the icons. His interior images of the sacred spaces illustrate how the congregants create a comforting environment of affirmation, hope, and family for members who often live in neighborhoods marked by high crime and troubled homes. Infused in the space of these makeshift churches is also a sense of history that traces back to a time in the nineteenth and early twentieth centuries when one of the only forms of open expression available to African Americans was religious practice. These powerful and reverent images illuminate a vital component of urban life for many African Americans and speak to the links between the past and present African American experience. (shrink)

This chapter contains section titled: Community in Early America: The Colonizers, the Colonized, the Marginalized, and the Enslaved The Unresolved American Dilemma: Community, Segregation, and Desegregation The “Failure of Integration”? Conclusion: Pluralism and the Challenge of the New Millennium.

This book explores the lived experiences of six African American female mentors working with African American female youth. Through philosophical and pedagogical lenses, Gamble-Lomax brings new understanding to African American female experiences and how they connect to today’s educational climate.

This book explores the lived experiences of six African American female mentors working with African American female youth. Through philosophical and pedagogical lenses, Gamble-Lomax brings new understanding to African American female experiences and how they connect to today’s educational climate.

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, I provide a sketch of two early African-American philosophers whose philosophical work is, though neglected, indispensable to African-American philosophical legitimating practices and whose work is informed by the defining motif of struggle. Lastly, I demonstrate the efforts of Africana philosophers at creating philosophical sites that nurture a sense of shared struggle and community. (shrink)

Long touted in literary and historical works, the Mississippi River remains an iconic presence in the American landscape. Whether referred to as ‘Old Man River’ or the ‘Big Muddy,’ the Mississippi River represents imageries ranging from pastoral and Acadian to turbulent and unpredictable. But these imageries – revealed through the cultural production of artists, writers and even filmmakers – did not adequately reflect the experiences of everyone living and working along the river. The African-American community and (...) its relationship to the Mississippi River down the ages is occluded by these discourses. In focusing on this alternate history, namely the African-American experience with the Mississippi River, the overarching framework of this paper will consist of three lenses on the river as: refuge, labor, and cultural icon. From the moment of their arrival, the intersection of their lives with the Mississippi River reveals a history where the river offers freedom, oppression, escape, sustenance, renewal, disease and displacement. From this largely unexplored perspective, distinctions of race and class are exposed and reinforced. Although rivers have long been included in the historical record, whether through a geographical, spiritual, aesthetic or recreational perspective, the juncture where human lives intersect with rivers, constructing memory and identity, remains overlooked despite a plethora of cultural artifacts such as song, prose and poetry that distinguish experiences. These cultural artifacts, in turn, differentiate reciprocal relationships with the river based on race and class. For the African-American community, the Mississippi River alternated between liberator and oppressor, informing the social construct of an identity that was at times lamented, celebrated, demeaned and feared. But how did these linkages with the river not only influence a distinct collective memory but also nurture a culture with certain understandings and perspectives about the river? And if so, what have been their ramifications? Through an examination of folklore, song and first-person accounts, these questions will be addressed as multiple narratives persist, offering a history that makes more explicit the distinctive experiences of the African-American communities in their engagement with the Mississippi River. (shrink)

: This paper reviews current and suggested policies designed to increase organ donation in the United States and indicates the problems inherent to these approaches for increasing organ donation by African Americans. Data from a population-based study assessing attitudes and beliefs about organ donation among white and African-American respondents are presented and discussed. We pose the question of whether it is reasonable to maintain the existing system or whether we should institute a system that uses policies based (...) on the attitudes and beliefs of a minority group that is in greater need than the majority. In light of the discussion, we suggest that the current policies guiding the organ procurement system are not adequate to address existing concerns within the African-American community and that a different set of assumptions may be needed to drive organ procurement policy. (shrink)

African American spirituality provides a rich lens into the heart and soul of the black church experience, often overlooked in the Christian spiritual formation literature. By addressing this lacuna, this essay focuses on three primary shaping qualities of history: the effects of slavery, the Civil Rights Movement under Dr. Martin Luther King's leadership, and the emergence of the Black Church. Four spiritual practices that influence African American spirituality highlight the historical and cultural context of being “forged (...) in the fiery furnace,” including worship, preaching and Scripture, the community of faith and prayer, and community outreach. The essay concludes by recognizing four areas of the lived experiences of African Americans from which the global church can glean: persevering in pain and suffering, turning to God for strength, experiencing a living and passionate faith, and affirming God's intention for freedom and justice to be afforded to every individual. (shrink)

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 everyday lives sufficiently to concretize it into a common reality. The analysis presented here outlines three key processes in the emergence and formation of the social representation of African American. The first one is anchoring which familiarizes the new object by linking it with preexisting categories in our minds. The second process is objectification which assures the crystallization of the object. A figurative core is created to allow the projection of images. At this point people can talk about the object, and through communication the object takes on meaning. This naturalization is the third process to conclude the transformation of the object into a social reality. These steps have allowed African American to become the carrier for a modification of cognitions and broadening of attitudes concerning the group. (shrink)

Part I Philosophic Traditions Introduction to Part I 3 1 Philosophy and the Afro-American Experience 7 CORNEL WEST 2 African-American Existential Philosophy 33 LEWIS R. GORDON 3 African-American Philosophy: A Caribbean Perspective 48 PAGET HENRY 4 Modernisms in Black 67 FRANK M. KIRKLAND 5 The Crisis of the Black Intellectual 87 HORTENSE J. SPILLERS Part II The Moral and Political Legacy of Slavery Introduction to Part II 107 6 Kant and Knowledge of Disappearing Expression 110 (...) RONALD A. T. JUDY 7 Social Contract Theory, Slavery, and the Antebellum Courts 125 ANITA L. ALLEN AND THADDEUS POPE 8 The Morality of Reparations II 134 BERNARD R. BOXILL Part III Africa and Diaspora Thought Introduction to Part III 151 9 “Afrocentricity‘: Critical Considerations 155 LUCIUS T. OUTLAW, JR. 10 African Retentions 168 TOMMY L. LOTT 11 African Philosophy at the Turn of the Century 190 ALBERT G. MOSLEY Part IV Gender, Race, and Racism Introduction to Part IV 199 12 Some Group Matters: Intersectionality, Situated Standpoints, and Black Feminist Thought 205 PATRICIA HILL COLLINS 13 Radicalizing Feminisms from “The Movement Era‘ 230 JOY A. JAMES 14 Philosophy and Racial Paradigms 239 NAOMI ZACK 15 Racial Classification and Public Policy 255 DAVID THEO GOLDBERG 16 White Supremacy 269 CHARLES W. MILLS Part V Legal and Social Philosophy Introduction to Part V 285 17 Self-Respect, Fairness, and Living Morally 293 LAURENCE M. THOMAS 18 The Legacy of Plessy v. Ferguson 306 MICHELE MOODY-ADAMS 19 Some Reflections on the Brown Decision and Its Aftermath 313 HOWARD McGARY 20 Contesting the Ambivalence and Hostility to Affirmative Action within the Black Community 324 LUKE C. HARRIS 21 Subsistence Welfare Benefits as Property Interests: Legal Theories and Moral Considerations 333 RUDOLPH V. VANTERPOOL 22 Racism and Health Care: A Medical Ethics Issue 349 ANNETTE DULA 23 Racialized Punishment and Prison Abolition 360 ANGELA Y. DAVIS Part VI Aesthetic and Cultural Values Introduction to Part VI 373 24 The Harlem Renaissance and Philosophy 381 LEONARD HARRIS 25 Critical Theory, Aesthetics, and Black Modernity 386 LORENZO C. SIMPSON 26 Black Cinema and Aesthetics 399 CLYDE R. TAYLOR 27 Thanatic Pornography, Interracial Rape, and the Ku Klux Klan 407 T. DENEAN SHARPLEY-WHITING 28 Lynching and Burning Rituals in African-American Literature 413 TRUDIER HARRIS-LOPEZ 29 Rap as Art and Philosophy 419 RICHARD SHUSTERMAN 30 Microphone Commandos: Rap Music and Political Ideology 429 BILL E. LAWSON 31 Sports, Political Philosophy, and the African American 436 GERALD EARLY. (shrink)

How can parents, educators, and clergy work together for the quality of lives for African American children? Mtoto House: Vision to Victory addresses this question by presenting the theories and practices of a faith-based institution called Mtoto House, the "Children's Community." The book also provides a discussion of analyses and implications for parents, educators, and clergy.

Introduction Biobank-based research is growing in importance. A major controversy exists about the return of aggregate and individual research results. Methods The authors used a mixed-method approach in order to study parents' attitudes towards the return of research results regarding themselves and their children. Participants attended four 2-h, deliberative-engagement sessions held on two consecutive Saturdays. Each session consisted of an educational presentation followed by focus-group discussions with structured questions and prompts. This manuscript examines discussions from the second Saturday which focused (...) on the benefits and risks of returning aggregate and individual research results regarding both adults (morning session) and children (afternoon session). Attitudes were assessed in pre-engagement and post-engagement surveys. Results The authors recruited 45 African-American adults whose children received medical care at two healthcare facilities on the South Side of Chicago that serve different socioeconomic communities. Three dominant themes were identified. First, most participants stated that they would enrol themselves and their children in a biobank, although there was a vocal minority opposed to enrolling children, particularly children unable to participate in the consent process. Second, participants did not distinguish between the results they wanted to receive regarding themselves and their children. Supplemental survey data found no attitudinal changes pre-engagement and post-engagement. Third, participants believed that children should be allowed access to their health information, but they wanted to be involved in deciding when and how the information was shared. Discussion Participant attitudes are in tension with current biobank policies. An intensive educational effort had no effect on their attitudes. (shrink)

This article examines how on-air conversations between journalists indicate how US television coverage of a race-related crisis can reflect racial ideology. Using critical discourse analysis, we examined interjournalistic discourse about African Americans in national network and cable news programs that aired after Hurricane Katrina reached New Orleans. While we expected conversational semantic items from conservative Fox News to reflect racial ideology, we also found such discursive elements from politically moderate and progressive news organizations such as CBS, CNN, and MSNBC. (...) These findings are consistent with Anxiety Uncertainty Management theory, which predicts that exposure to stressors in unfamiliar settings causes individuals to think in ethnocentric, dichotomous, stereotypical ways. Our research underscores the impact of white privilege on language, communication, and news production, and the need for cultural competence training to enhance journalists’ ability to discuss racial matters with ease. (shrink)

Dewey's account of the eclipse of publics in The Public and Its Problems has special relevance to the contemporary challenges of post-soul politics. The civil rights movement has transformed social conditions, so that continued uncritical reference to it as a framework for black political activity blocks the way to innovative thinking about African American politics. Conceptions of community that have informed African-American politics in the past have given way to a fractured and fragmented public unable (...) to identify itself. I argue for a view of community and democracy that takes seriously the complexity of racialized experiences in the U.S., and instantiates new forms of communication to form democratic dispositions capable of addressing the challenges of our current moment. (shrink)

The images of human suffering from New Orleans in the aftermath of Hurricane Katrina remain seared in our nation's collective memory. More than 8 years on, the city and its African-American population still have not recovered fully. This reality highlights an important truth: the disturbances that accompany climate change will first and foremost affect minority communities, many of whom are economically disadvantaged. This paper: (1) describes how Hurricane Katrina, an example of the type of natural disaster that will (...) become more prevalent with intensifying climate change, has impacted the black community of New Orleans; (2) explores the notion that African Americans, in the midst of racial oppression, have developed a unique and powerful brand of environmental thought that has much to contribute to mainstream environmentalism; and (3) argues that the voice of the black community, which has a vested interest in climate outcomes, is critically needed in today's climate debate. (shrink)

Cultural values influence how people understand illness and dying, and impact their responses to diagnosis and treatment, yet end-of-life care is rooted in white, middle class values. Faith, hope, and belief in God’s healing power are central to most African Americans, yet life-preserving care is considered “aggressive” by the healthcare system, and families are pressured to cease it.

An emerging body of research comparing body image disturbance and eating problems among African American and white women suggests that there are major ethnic differences in these areas. African American women appear to be more satisfied with their weight and appearance than are white women, and they are less likely to engage in unhealthy weight control practices, yet they are more likely to have high rates of obesity. Drawing on both Black and white feminist literature on (...) eating problems, this article advances three arguments that may account for these differences: Black women may develop a strong positive self-valuation and an alternative beauty aesthetic to resist societal stigmatization, Black women may be less likely to acquire eating disorders due to differences in the cultural construction of femininity in Black communities, and positive body image among Black women may sometimes reflect a defensive need to deny health problems such as compulsive overeating and obesity. (shrink)

addams wrote movingly about how significant her immigrant neighbors’ cultures were, both to the immigrants and to non-immigrant Americans. She lived in one of Chicago’s many densely populated immigrant districts, with Italians, Greeks, Russians, Poles, Bohemians, and Eastern European Jews in the immediate vicinity of Hull House.1 Through countless interactions with these neighbors, Addams developed the empirical knowledge base and the perceptual sensitivities with which to reflect on the role of culture in sustaining and enriching human and community life. (...) Addams spoke and wrote extensively on these issues.Addams had fewer interactions with African Americans. When Hull House opened in 1889, immigrants and their .. (shrink)

The authors examine the experiences and ideals of African American working-class mothers through 20 intensive interviews. They focus on the women's negotiations with racialized norms of motherhood, represented in the assumptions that legal marriage and an exclusively bonded dyadic relationship with one's children are requisite to good mothering. The authors find, as did earlier phenomenological studies, that the mothers draw from distinct ideals of community-based independence to resist each of these assumptions and carve out alternative scripts based (...) on nonmarital relationships with male partners and shared care of children. (shrink)

An analysis of the business ethics of the African-American church during and after Reconstruction reveals that it is a conflicted ethic, oscillating between two poles. The first is the sacralization of the business ethic of Booker T. Washington, in which self-help endeavors that valorize American capitalism but are preferentially oriented to the African-American community are advanced as the best and only options for economic uplift. The second is the "Blackwater" tradition, which rejects any racial (...) discrimination and insists upon social justice. The inability of the Washingtonian business ethic to address the needs of the Black underclass are explored. A new business ethic is called for, which would be committed to meeting the basic needs of the mostdisadvantaged members of American society and those of the "international poor.". (shrink)

An analysis of the business ethics of the African-American church during and after Reconstruction reveals that it is a conflicted ethic, oscillating between two poles. The first is the sacralization of the business ethic of Booker T. Washington, in which self-help endeavors which valorize American capitalism but are preferentially oriented to the African-American community are advanced as the best and only options for economic uplift. The second is the “Blackwater” tradition, which rejects any racial (...) discrimination and insists upon social justice. The inability of the Washingtonian business ethic to address the needs of the Black underclass are explored. A new business ethic is called for, which would be committed to meeting the basic needs of the most disadvantaged members of American society and those of the “international poor.”. (shrink)

African and African American Christian ethics comprises an assemblage of disciplines and traditions that address the embodied experiences of black people and provide moral guidance for life in community. Its progenitors helped to establish it as a field of ethical inquiry despite marginalization and hostility and in contrast to dominant ethical traditions that privilege concepts over encounters with embodied life. African and African American Christian ethics privileges embodied encounter as the location for determining (...) a moral hermeneutic in order to recalibrate our understanding of communal relationships toward healthier norms, for the sake of the entire community’s survival and wholeness. (shrink)

Growing research evidence on the ethic of care suggests that caring should be an integral part of the pedagogical methods implemented in schools. However, the colour blind ‘community of care’ often described in the literature does not disaggregate lines of ethnicity or race and much of this existing literature concerns elementary‐ and middle‐school students. This phenomenological study examined teacher care for African American secondary students, through a theoretical lens of critical race and care theory, as it was (...) represented through the counter stories of eight ‘successful’ African American teachers. Findings revealed that teachers’ definitions and perceptions of care reflected a blend of traditional care literature, critical race theory and the literature on African American teachers before and after the US Supreme Court’s landmark Brown decision on integration. Findings also reveal the possibility of a pedagogy that I refer to as ‘culturally relevant critical teacher care’. (shrink)

Proactive policing strategies produce a range of harms to African Americans in poor urban communities. We know little, however, about how aggressive policing is experienced across gender by adolescents in these neighborhoods. The authors argue that important insights can be gained by examining the perspectives of African American youths and draw from in-depth interviews with youths in St. Louis, Missouri, to investigate how gender shapes interactions with the police. The comparative analysis reveals important gendered facets of (...) class='Hi'>African American adolescents' experiences with and expectations of law enforcement. Young men described being treated routinely as suspects regardless of their involvement in delinquency and also reported police violence. Young women typically described being stopped for curfew violations but also expressed concerns about police sexual misconduct. This study highlights the differential harms of urban policing for African American young women and men and highlights the need for systematic attention to the intersections of race and gender in research on criminal justice practices. (shrink)

Paul Ortiz approaches the book from a historical perspective as he explores the relationships between Latin American, Caribbean, and American history. The author presented a kind of camaraderie and shared experiences between the oppressed people living in the United States, the Caribbean, Central, and South America.Throughout the book, he chronologically poses his arguments to explain the extraordinary journey individuals, groups, and agencies took to fight for emancipation in those places. Ortiz reveals the potential to form an international (...) class='Hi'>community aimed to overcome the residual effects of imperialism and colonialism.Ortiz begins by walking readers through various experiences that allowed him to claim his Latinx roots boldly. Moreover, he implores the reader to understand his use of the,sometimes, political terms “Black,” “Brown,” and Latinx. Certainly, Ortiz shows the potential kinships between African Americans and Latinx peoples that is worth exploring in the current social studies curriculum. Moreover, his use of “x” after the word “Latin” deliberately includes the LGBTQ+ community in this reenvisioned narrative of American history. While Ortiz uses the term Latinx throughout the book, there were no explicit narratives presented to outline LGBTQ+ contributions in the joint fight against imperialism in the Americas. While a missed opportunity, still, by entering “x” as the new terminology about Latinx thinkers, Ortiz helps to make the invisible,somewhat visible. (shrink)

I critically discuss respects in which conceptions of community have featured in African moral-political philosophy over the past 40 years or so. Some of the discussion is in the vein of intellectual history, recounting key theoretical moves for those unfamiliar with the field. However, my discussion is also opinionated, noting prima facie weaknesses with certain positions and presenting others as more promising, particularly relative to prominent Western competitors. There are a variety of forms that African communitarianism has (...) taken and could take in respect of moral status, good character, and just policy, and my aims include arguing that some are more plausible than others and should give more individualist thinkers in Euro-American traditions pause. (shrink)

The Human Genome Project (HGP) represents a massive merging of science and technology in the name of all humanity. While the disease aspects of HGP-generated data have received the greatest publicity and are the strongest rationale for the project, it should be remembered that the HGP has, as its goal the sequencing of all 100,000 human genes and the accurate depiction of the ancestral and functional relationships among these genes. The HGP will thus be constructing the molecular taxonomic norm for (...) humanity. Currently the HGP genomic baseline is almost exclusively skewed toward North Atlantic European lineages through the extensive use of the Centre d’Études du Polymorphisme Humaine (CEPH) data set. More recently, the HGP has shifted to the use of volunteer donors since adequate informed consent had not been secured from the CEPH families. No evidence exists that either the CEPH families or the current volunteers are the most appropriate demographic or evolutionary lineages for the functional genomic studies that will guide production of new DNA based drugs, targeted therapeutics and gene-based diagnostics. The lack of scientific representativeness of the HGP is a serious impediment to its broad applicability. Yet this can be remedied, and five alternative sampling strategies are presented. In response to the current exclusionary design of the HGP, there is noteworthy caution and skepticism in the African American community concerning genetic studies. The Manifesto on Genomic Studies Among African Americans reflects both a desire to be systematically included in federally funded genomic studies and a desire to maintain some control over the interpretation and application of research results. Representative sampling in the HGP is seen as an international human rights issue with domestic ethical implications. (shrink)

I consider what prima facie attractive communitarian ethical perspectives salient among indigenous African peoples entail for distributive justice within a state, and I argue that they support a form of economic egalitarianism that differs in several important ways from varieties common in contemporary Anglo-American political philosophy. In particular, the sort of economic egalitarianism I advance rivals not only luck-oriented variants from the likes of Ronald Dworkin, G. A. Cohen and theorists inspired by them such as Richard Arneson, Carl (...) Knight and Nir Eyal, but also more ‘social’ kinds advocated by Elizabeth Anderson, Samuel Scheffler and Jonathan Wolff. Although I do not argue that these broadly Kantian egalitarianisms are less plausible than the Afro-communitarian version, I do aim to establish that it should be taken as seriously as they, at this stage of the debate. (shrink)

Swiss and Japanese villagers have learned the relative benefi ts and costs of privateproperty and communal-property institutions related to various types of land and uses of land. The villagers in both settings have chosen to retain the institution of communal property as the foundation for land use and similar important aspects of village economies.1..

There has been the recurrent suspicion that community, harmony, cohesion, and similar relational goods as understood in the African ethical tradition threaten to occlude difference. Often, it has been Western defenders of liberty who have raised the concern that these characteristically sub-Saharan values fail to account adequately for individuality, although some contemporary African thinkers have expressed the same concern. In this chapter, I provide a certain understanding of the sub-Saharan value of communal relationship and demonstrate that it (...) entails a substantial allowance for difference. I aim to show that African thinkers need not appeal to, say, characteristically Euro-American values of authenticity or autonomy to make sense of why individuals should not be pressured to conform to a group’s norms regarding sex and gender. A key illustration involves homosexuality. (shrink)

One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

One enduring legacy of the twentieth century will be the slow, certain transformation of the world from insular civilizations to interactive societies enmeshed in global systems of electronic communication, economics, and politics. Financial news from Thailand or Brazil is often more important globally than political events in the old centers of power. Some bemoan the uncertainty and flux of all this. However, the mutual definition of the world’s societies presents an extraordinary opportunity to humanize a situation that all too quickly (...) could degenerate into a Weberian ‘iron cage’ of truly global proportions. What contribution can the world’s great philosophical traditions make toward humanity’s common task of civilizing the rise of globalization? Here the ancient concept of paideia walks upon the stage of the twenty-first century. (shrink)

This volume provides a comprehensive account of Wilhelm Röpke as a liberal political economist and social philosopher. Wilhelm Röpke was a key protagonist of transatlantic neoliberalism, a prominent public intellectual and a gifted international networker. As an original thinker, he always positioned himself at the interface between political economy and social philosophy, as well as between liberalism and conservatism. Röpke’s endeavors to combine these elements into a coherent whole, as well as his embeddedness in European and American intellectual networks (...) of liberal and conservative thinkers, are a central theme throughout the book. The volume includes papers by international experts from a conference in Geneva on the occasion of the 50th anniversary of Röpke’s passing. The first part focuses on new biographical insights into his exile years in Istanbul and Geneva, while the second part discusses his business cycle theory in the context of the Great Depression, and the third part elaborates on his multifaceted social philosophy. Wilhelm Röpke was among the most important thinkers within the classical liberal revival post-WWII, with intriguing tensions between liberalism and conservatism. A highly recommended volume. –– Peter J. Boettke, 2016-2018 President of the Mont Pèlerin Society and Professor of Economics and Philosophy, George Mason University This important collection of papers provides an in-depth assessment of Wilhelm Röpke’s contributions, placing him in the context of his time. A fine contribution. –– Bruce J. Caldwell, Director of the Center for the History of Political Economy and Research Professor of Economics, Duke University. (shrink)

I argue that Classical American Pragmatists—Royce, James, Dewey, Perice, Addams, Du Bois, and Locke subscribed to this view and practiced philosophy by focusing on experience and directing a critical eye to major problems in living. Thus Royce and Dewey explored the nature of genuine community and its role in developing a flourishing individual life but also a public, democratic life. Royce and James engaged in a phenomenological analysis of human experience including religious experience developing a rich understanding of (...) human psychological, social, and religious development. Dewey, Royce and Perice applied the lessons of the scientific communal experience to problem solving in everyday life. Dewey explored life’s aesthetic dimensions. Addams, Du Bois and Locke applied philosophy to problems of living with discrimination as an immigrant or an African American. (shrink)

In the recent Anglo-American philosophy of religion, significant attention has been given to the nature of faith. My goal is to show that some of the recent discussion of faith can be fruitfully brought to bear on a problem for a less globally well-known version of monotheism found in African Traditional Religion. I argue that African Traditional Religion could benefit from utilizing non-doxastic accounts of faith. For a significant number of Africans questioning authority or tradition, including the (...) tenets of African Traditional Religion is viewed as harmful to the community and hence beyond the pale. A non-doxastic account of faith would be helpful for adherents of African Traditional Religion who find themselves disbelieving yet wanting to continue in religious practice and maintain communal harmony. This is because a non-doxastic state such as hope is within one’s direct control and does not require as much evidential justification as rational belief. (shrink)

This paper contends that African-centered models of psychopathology represent a heretical challenge to orthodox North American Mental Health. Heresy is the defiant rejection of ideology from a smaller community within the orthodoxy. African-centered models of psychopathology use much of the same language and ideas about the diagnostic process as Western psychiatry and clinical psychology but explicitly reject the ideological foundations of illness definition. The nature of the heretical critique is discussed, and implications for the future of (...) this school of thought are offered. (shrink)

Obtaining community consent before conducting genetic research seems to be a way of ensuring that a whole community is not harmed against its wishes—that all Jews, or all African Americans, or all Hutterites are not forced to learn things about themselves they would rather not know, or are not forced into identities they would rather not have. Unfortunately, there are insurmountable problems both in identifying the right representatives of the community and in obtaining their consent.

This study examines how and why peoples of African descent access and utilize community-based pedagogical spaces that exist outside schools. Employing a theoretical framework that fuses historical methodology and border-crossing theory, the researchers review existing scholarship and primary documents to present an historical examination of how peoples of African descent have fought for and redefined education in nonschool educative venues. These findings inform the authors? analysis of results from an oral history project they conducted into how Black (...) Bermudian men utilized learning spaces outside schools, such as the family, Black church, and athletics clubs, to augment their personal and scholastic development. Based on their historical and empirical research findings, the authors argue that educational actors (including teachers, administrators, policy makers, and researchers) focused on school-based issues like the academic achievement gap would do well to recognize the impact learning spaces outside of schools may have on student scholastic success, particularly for minority men. (shrink)

Science and Community: Ending Obesity Improving Health (S&C) aimed to reduce obesity in Houston by developing community partnerships to identify research priorities and develop a sustainable obesity reduction program. Partnership members were recruited from S&C events and invited to participate in in‐depth interviews to gain insight into obesity prevalence, causes, and solutions. Members (n = 22) completed a 60–90‐min in‐depth interview. The interview guide consisted of 30 questions about pressing health problems in the community, potential solutions to (...) health problems and obesity and how the environment has impacted obesity and health behaviors in the community. Interviewees (n = 12 women and 10 men) were mostly Hispanic/Latino (n = 9) and African American (n = 7). Common problems identified were childhood obesity, balancing a healthy diet and physical inactivity. Interviewees identified obesity as a major problem in their communities and cited access to quality food and physical activity resources as both a problem and a solution. Additional emergent themes focused on solutions, including increasing awareness and education, coordinated efforts among organizations and using an ecologic approach to combat obesity. Community insight gleaned from this study may be used to enhance relevance and sustainability of programs developed to reduce obesity and suggests possible avenues for participatory research and intervention. (shrink)

I seek to advance enquiry into the point of a public higher education institution by drawing on ideals salient in the sub-Saharan African philosophical tradition. There are relational, and specifically communal, values prominently held by African thinkers that I use to ground a promising rival to the dominant contemporary Western, and especially Anglo-American, accounts of what a university ultimately ought to strive to achieve, which focus mainly on autonomy, truth, and citizenship. My aims are not merely comparative, (...) contrasting an Afro-communal approach with other ones that have been more globally influential, but also substantive. Although the theory of a university’s point that I articulate and defend has an African pedigree, I work to show that it should be taken seriously by a global audience, for plausibly capturing a variety of intuitions and claims that are widely shared. (shrink)

Over the years, Katie Cannon's students referred to her work in progress as "Katie's canon." Not only does this book represent the canon of Cannon's best work; the book itself directly addresses the issues of canon formation and canon reformation. Cannon canonizes a literary tradition and directly addresses both oppression and liberation of African American women. Now in an expanded 25th-anniversary edition, Katie's Canon still packs firepower.

With technology beyond the comprehension of any other country (thanks to their supply of vibranium), Wakanda has enough power to rival any nation on Earth. T'Challa oversees this power with wisdom, leading his kingdom with benevolence. Despite Wakanda's isolationism, T'Challa views outsiders positively, and ultimately he comes to see humanity as one tribe. Killmonger's perspective is different. One way to look at Black Panther is through the lens of the Civil Rights Movement, comparing T'Challa to Dr. Martin Luther King, Jr. (...) and comparing Killmonger to Malcolm X. Like T'Challa, Dr. King was an inspirational leader, beloved by those who followed him. King wanted to build bridges and establish an open line of communication between the African American community and the Caucasian community. (shrink)

A consensus has emerged among many normative theorists of cultural pluralism that dialogue is the key to securing just relations among ethnic or cultural groups. However, few normative theorists have explored the conditions or incentives that enable inter-group dialogue versus those that encourage inter-group conflict. To address this problem, I use Habermas’s distinction between communicative and strategic action, since many models of inter-group dialogue implicitly rely upon communicative action, while many accounts of inter-group conflict rest upon strategic action. Drawing on (...) explanatory accounts of inter-group conflict, I outline five strategic logics of group conflict, what I call the resource, political, information, positional, and security logics. I then argue that these strategic logics cannot be overcome by three motivations commonly thought to support communicative action: moral-cognitive consistency, the normative characteristics of modernity, and publicity constraints. At this point, I turn to an empirical case, the reception of African-American concerns within the Jewish public sphere prior to the Second World War, in order to suggest that, although strategic incentives might hinder inter-group dialogue, they may also encourage it. In conclusion, I provide three recommendations for how theorists might utilize strategic incentives in order to recognize which actors, policies, or institutions can encourage inter-group dialogue. (shrink)