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Gail Presbey
University of Detroit Mercy
  1.  26
    Sage Philosophy: Criteria That Distinguish It From Ethnophilosophy and Make It a Unique Approach Within African Philosophy.Gail M. Presbey - 2007 - Philosophia Africana 10 (2):127-160.
    An article by F. Ochieng'-Odhiambo asserted that Prof. H. Odera Oruka's work on "philosophic sagacity" in Kenya could be divided into three periods, beginning with an early period denouncing ethnophilosophy and ending with a later period which embraced and engaged in ethnophilosophy. This article says that such a characterization is inaccurate, because Odera Oruka continued to distinguish sage philosophy from ethnophilosophy in several key ways, even in his later work. While pointing out Odera Oruka's changing positions is a service to (...)
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  2. Unfair Distribution of Resources in Africa: What Should Be Done About the Ethnicity Factor?Gail M. Presbey - 2003 - Human Studies 26 (1):21-40.
    The article examines the role of ethnic favoritism in maldistribution of national resources in Kenya and discusses two broad proposals for attacking such corruption. Evidence drawn from research in Kenya disproves the view of Chabal and Daloz, who argue that Africans prefer to distribute goods according to ethnic ties, and shows that frustration with the lack of alternatives to such a system, rather than enthusiasm for it, drives cooperation with corrupt maldistribution. One solution to the problem is to decentralize government (...)
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  3.  39
    Maasai Concepts of Personhood: The Roles of Recognition, Community, and Individuality.Gail M. Presbey - 2002 - International Studies in Philosophy 34 (2):57-82.
    There has been a debate, popularized by Ifenyi Menkiti and Kwame Gyekye, regarding philosophical understandings of the human person in Africa. The debate revolves around the saying "So and so is not a person." Gyekye convincingly argues that the saying is a manner of speech, intended to be a moral evaluation of a person's actions. Menkiti, however, goes further and suggests that many of the African conceptions of a person are based on a dynamic understanding of the self. Similar findings (...)
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  4. The Struggle for Recognition in the Philosophy of Axel Honneth, Applied to the Current South African Situation and its Call for an `African Renaissance'.Gail M. Presbey - 2003 - Philosophy and Social Criticism 29 (5):537-561.
    The paper applies insights from Axel Honneth's recent book, The Struggle for Recognition, to the South African situation. Honneth argues that most movements for justice are motivated by individuals' and groups' felt need for recognition. In the larger debate over the relative importance of recognition compared with distribution, a debate framed by Taylor and Fraser, Honneth is presented as the best of both worlds. His tripartite schema of recognition on the levels of love, rights and solidarity, explains how concerns for (...)
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  5.  13
    Peace Philosophy and Public Life: Commitments, Crises, and Concepts for Engaged Thinking.Greg Moses & Gail M. Presbey (eds.) - 2014 - Editions Rodopi.
    To a world assaulted by private interests, this book argues that peace must be a public thing. Distinguished philosophers of peace have always worked publicly for public results. Opposing nuclear proliferation, organizing communities of the disinherited, challenging violence within status quo establishments, such are the legacies of truly engaged philosophers of peace. This volume remembers those legacies, reviews the promise of critical thinking for crises today, and expands the free range of thinking needed to create more mindful and peaceful relations. (...)
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  6.  9
    African Philosophy and the Quest for Autonomy: A Philosophical Investigation by Leonhard Praeg.Gail M. Presbey - 2003 - Philosophia Africana 6 (1):67-75.
  7.  24
    Black Hawk Down: Somali and US Perspectives on the "Day of the Rangers".Gail M. Presbey - 2002 - Agenda.
    This article reviews, compares and contrasts the film "Black Hawk Down" by Ridley Scott, with the book by Marc Bowman. The book has a third of its contents devoted to the Somali experience of, and perspective on, the "Day of the Rangers," that is, the day that US troops were militarily involved in Mogadishu, Somalia (October 3, 1993). However, the film almost entirely conveys the U.S. servicemen's experience, with hardly any sympathetic Somali characters. I argue that many of Bowman's original (...)
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  8.  68
    Challenges of Founding a New Government in Iraq.Gail M. Presbey - 2005 - Constellations 12 (4):521-541.
    Hannah Arendt argues that a revolution must not only tear down, but build up a new government. That new government needs authority and it gets its authority from its founding moment, when peers come together in mutual promise, agreeing to treat each other as equals and obeying laws which they legislate for themselves. The paper then looks at the recent attempts of the U.S. government and its allies to bring democracy to Iraq. The paper argues that given the dynamics necessary (...)
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  9.  22
    Exploring a More Inclusive and Pluralistic Sense of American Identity. [REVIEW]Gail M. Presbey - 2019 - Radical Philosophy Review 22 (1):159-164.
  10.  43
    Gandhi: The Meaning of the Mahatma for the Millennium. [REVIEW]Gail M. Presbey - 2005 - The Acorn 13 (1):42-44.
    This is a book review of Kuruvilla Pandikattu, ed., Gandhi: The Meaning of the Mahatma for the Millennium.
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  11.  6
    Reviewing African Revolutions. [REVIEW]Gail M. Presbey - 2001 - Polylog: Forum Für Interkulturelles Philosophieren 4 (1):85-94.
    This paper reviews the book, Bill Sutherland and Matt Meyer, Guns and Gandhi in Africa: Pan-African Insights on Nonviolence, Armed Struggle, and Liberation in Africa. Bill Sutherland recounts to Matt Meyer his many years of activism for peace and social justice in Africa. Sutherland worked with Kwame Nkrumah, Julius Nyerere and others. Sutherland and Meyer together tour places Sutherland lived and interview important lifelong activists still working in Africa, all documented in this book.
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  12.  3
    Guns and Gandhi in Africa: Pan-African Insights on Nonviolence, Armed Struggle and Liberation in Africa by Bill Sutherland and Matt Meyer.Gail M. Presbey - 2002 - Philosophia Africana 5 (2):85-94.
  13. Hannah Arendt on Power, Consent, and Coercion.Gail M. Presbey - 1992 - The Acorn 7 (2):24-32.
    Although Hannah Arendt is not known as an advocate of nonviolence per se, her analysis of power dynamics within and between groups closely parallels Gandhi’s. The paper shows the extent to which her insights are compatible with Gandhi’s and also defends her against charges that her description of the world is overly normative and unrealistic. Both Arendt and Gandhi insist that nonviolence is the paradigm of power in situations where people freely consent to and engage in concerted action, and both (...)
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  14. H. Odera Oruka on Moral Reasoning.Gail M. Presbey - 2000 - Journal of Value Inquiry 34 (4):517-528.
    It is worth exploring the longstanding preoccupation with the future that can be found throughout H. Odera Oruka's writings, especially the writings to be found in a retrospective collection of his essays on which he was working at the time of his death, Practical Philosophy: In Search of An Ethical Minimum. This practice of tracing the future results of actions of which people are presently engaged, in order to determine whether a change of course is needed, is not something that (...)
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  15.  13
    Listening to Ourselves: A Multilingual Anthology of African Philosophy Chike Jeffers, Editor Albany: Suny Press, 2013. 194 Pp. $80.00. [REVIEW]Gail M. Presbey - 2014 - Dialogue 53 (4):767-769.
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  16.  57
    Racism and Sexism: An Integrated Study. [REVIEW]Gail M. Presbey - 1990 - Radical Philosophy Review of Books 2 (2):29-32.
  17.  39
    Secularism and Rationality in Odera Oruka’s Sage Philosophy Project.Gail M. Presbey - 2008 - Proceedings of the Xxii World Congress of Philosophy 28:121-128.
    Prof. H. Odera Oruka started the sage philosophy project, in which he interviewed wise elders in Kenyan rural areas to show that Africans could philosophize. He intended to create a “national culture” by drawing upon sages from different ethnic groups and he downplayed religious differences, as did Kwame Nkrumah, who had a similar goal of building “national culture” in Ghana. Both projects were secular insofar as they preferred to emphasize rationality and downplay religious belief or “superstition” as backward and needing (...)
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  18.  41
    Security Through Mutual Understanding and Co-Existence or Military Might?: Somali and U.S. Perspectives.Gail M. Presbey - 2011 - In Elavie Ndura-Ouédraogo, Matt Meyer & Judith Atiri (eds.), Seeds Bearing Fruit: Pan African Peace Action in the 21st Century. Trenton, New Jersey, USA: Africa World Press. pp. 323-351.
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  19.  18
    The African Element in Gandhi. [REVIEW]Gail M. Presbey - 2010 - Journal for Peace and Justice Studies 20 (1):97-99.
  20.  13
    Thought and Practice in African Philosophy: Selected Papers From the Sixth Annual Conference of the International Society for African Philosophy and Studies (Isaps).Gail M. Presbey, Daniel Smith, Pamela A. Abuya & Oriare Nyarwath (eds.) - 2002 - Konrad-Adenauer-Stiftung.
    Twenty-five papers presented at University of Nairobi in 2000 cover themes of: African Philosophy, Approaches and Methodologies; Problems of Missionary and Colonialist Thinking; Gender and Culture in Africa; Sage Philosophy; and Philosophy, Ethics, and Politics.
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  21. Women's Empowerment: The Insights of Wangari Maathai.Gail M. Presbey - 2013 - Journal of Global Ethics 9 (3):277-292.
    This paper will highlight Maathai’s insights regarding empowerment, tracing several important themes in her approach, namely, empowerment’s relationship to self esteem, teamwork, and political action, its ambivalent relationship to formal education, and the role of cultural traditions in providing alternatives to colonial-era cultural impositions and current exploitative effects of neo-liberal capitalism. After reviewing Maathai’s thoughts on each of these topics, I will briefly draw upon other East African thinkers and Africanists’ studies of East African communities to present corroborating evidence for (...)
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