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Gail Presbey [47]Gail M. Presbey [37]
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Gail Presbey
University of Detroit Mercy
  1. Sophie Olúwọlé's Major Contributions to African Philosophy.Gail Presbey - 2020 - Hypatia 35 (2):231-242.
    This article provides an overview of the contributions to philosophy of Nigerian philosopher Sophie Bọ´sẹ`dé Olúwọlé. The first woman to earn a philosophy PhD in Nigeria, Olúwọlé headed the Department of Philosophy at the University of Lagos before retiring to found and run the Centre for African Culture and Development. She devoted her career to studying Yoruba philosophy, translating the ancient Yoruba Ifá canon, which embodies the teachings of Orunmila, a philosopher revered as an Óríṣá in the Ifá pantheon. Seeing (...)
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  2. African Sage Philosophy and Socrates: Midwifery and Method.Gail M. Presbey - 2002 - International Philosophical Quarterly 42 (2):177-192.
    The paper explores the methodology and goals of H. Odera Oruka’s sage philosophy project. Oruka interviewed wise persons who were mostly illiterate and from the rural areas of Kenya to show that a long tradition of critical thinking and philosophizing exists in Africa, even if there is no written record. His descriptions of the role of the academic philosopher turned interviewer varied, emphasizing their refraining from imposition of their own views, their adding their own ideas, or their midwifery in helping (...)
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  3. Critic of the Boers or Africans? Arendt's Treatment of South Africa in The Origins of Totalitarianism.Gail Presbey - 1997 - In Emmanuel Chukwudi Eze (ed.), Postcolonial African Philosophy: A Critical Reader. Blackwell. pp. 162--80.
    Hannah Arendt misrepresented Africans at the same time that she criticized the actions of those who harmed them. Arendt's 1951 work, The Origins of Totalitarianism aimed to show how Hitler's (and Stalin's) practices of totalitarian rule in Europe could be understood in the context of its predecessors, anti-Semitism and imperialism. As a middle stage in her argument, she focussed on the case of the Cape Colony in South Africa. Arendt's study includes: the distinctions she made between colonization and imperialism; her (...)
     
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  4.  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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  5. 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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  6.  42
    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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  7. Globalization and the Crisis in Detroit.Gail Presbey - 2015 - Perspectives on Global Development and Technology 15 (1-2):261-77.
    This article reviews the recent crisis in Detroit focusing on the placement of an Emergency Manager in charge of financial decisions, and a bankruptcy process. This political disenfranchisement harmed the pensions of city employees and offered valuable real estate to investors at low prices. While the crisis was long in the making, with deindustrialization and residential segregation beginning in the 1950s, the crisis was exacerbated in 2008 with the mortgage crisis and with water shut-offs to residences. The greatest harms were (...)
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  8. 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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  9. Strategic Nonviolence in Africa: Reasons for Its Embrace and Later Abandonment by Nkrumah, Nyerere, and Kaunda.Gail Presbey - 2006 - In Katy Gray Brown & David Boersema (eds.), Spiritual and Political Dimensions of Nonviolence and Peace. Amsterdam: Rodopi. pp. 75-101.
    Soon after taking power, three leaders of nonviolent African independence movements, Kwame Nkrumah of Ghana, Julius Nyerere of Tanzania, and Kenneth Kaunda of Zambia immediately turned to violent means to suppress internal opposition. The paper examines the reasons for the success of their Gandhian nonviolent tactics in ousting British colonial governments and argues that these new heads of state lost confidence in nonviolence due to a mixture of self-serving expediency, a lack of understanding of nonviolence's many different forms, and the (...)
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  10.  46
    Kenyan Sages on Equality of the Sexes.Gail M. Presbey - 2012 - Thought and Practice: A Journal of the Philosophical Association of Kenya 4 (2):111-145.
    This article traces the larger theme of egalitarianism within the context of equality of the sexes throughout H. Odera Oruka’s interviews with Kenyan sages, whom he asked to share their views on the topic. Often, the sages asserted men’s superiority to women. This paper analyses the sages’ responses, as well as Odera Oruka’s rejoinders to their comments. I have broadened my study to include five sages interviewed by Frederick Ochieng’-Odhiambo, included in his dissertation completed under Odera Oruka’s supervision (1994). I (...)
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  11. Dorothy Day’s Pursuit of Public Peace Through Word and Action.Gail Presbey - 2014 - In Greg Moses & Gail Presbey (eds.), Peace Philosophy and Public Life: Commitments, Crises, and Concepts for Engaged Thinking. Amsterdam: Rodopi. pp. 17-40.
    A co-founder of the Catholic Worker Movement, its newspaper, and hospitality houses, the writer Dorothy Day promoted public peace nationally and internationally as a journalist, an organizer of public protests, and a builder of associational communities. Drawing upon Hannah Arendt’s conceptions of the role of speech and action in creating the public realm, this paper focuses on several of Day’s most controversial public positions: her leadership of non-cooperation against Civil Defense drills intended to prepare New York City residents to survive (...)
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  12. Is Elijah Masinde a Sage-Philosopher? The Dispute Between H. Odera Oruka and Chaungo Barasa.Gail Presbey - 1997 - In Kai Kresse & Anke Graness (eds.), Sagacious Reasoning: Henry Odera Oruka in Memoriam. Frankfurt am Main, Germany: Peter Lang Verlag. pp. 195-209.
    A constant question that arises when study in H. Odera Oruka's sage philosophy project is, who is a sage? What attributes are necessary? While Oruka tried to provide criteria for categorization of folk and philosophical sages, some critics note that the criteria is not clear, or not clearly applied. This paper focuses on Elijah Masinde, a Kenyan prophet who agitated against British colonialism in Kenya. The question of whether or not Masinde was a sage was debated by H. Odera Oruka (...)
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  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. Criticisms of Multiparty Democracy: Parallels Between Wamba-Dia-Wamba and Arendt.Gail Presbey - 1998 - New Political Science 20 (1):35-52.
    The IMF, World Bank, and former colonial powers have put pressure on African countries to adopt multiparty democracy. Because of this pressure, many formerly one‐party states as well as some military dictatorships have embraced Western and Parliamentarian democratic forms. But does this mean that democracy has succeeded in Africa? Ernest Wamba‐dia‐Wamba of the University of Dar‐es‐Saalam and CODESRIA argues that embracing Western paradigms in an unthinking fashion will not bring real democracy, i.e. people's liberation. He advances criticisms of party politics (...)
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  15. 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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  16.  11
    African Philosophy and the Epistemic Marginalization of Women Jonathan O. Chimakonam and Louise du Toit (Eds.). London and New York: Routledge/ Taylor and Francis, 2018. ISBN 9780815359647. [REVIEW]Gail Presbey - forthcoming - Hypatia:1-9.
  17.  66
    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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  18.  47
    Gandhi: The Grandfather of Confllict Transformation.Gail Presbey - 2013 - In Rhea A. DuMont, Tom H. Hastings & Emiko Noma (eds.), Conflict Transformation: Essays on Methods of Nonviolence. Jefferson, North Carolina, USA: McFarland & Company. pp. 213-24.
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  19.  84
    Maasai Rejection of the Western Paradigm of Development: A Foucaultian Analysis.Gail M. Presbey - 2000 - Social Philosophy Today 15:339-359.
    Compared to other ethnic groups in Kenya, the Maasai resisted working wage labor jobs, preferring to continue pastoral practices, even though “development” experts and Kenyans from other ethnic groups derided them as being “backward” and holding back the progress of the country. The phenomenon of Maasai reluctance to adapt to wage labor has been called a "conservative" trend by some, and a radical resistance by others. The British during colonialism seemed irritated and impatient with Maasai for their refusal to work (...)
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  20. 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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  21.  45
    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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  22.  17
    Teaching ‘Philosophy of Feminism’ From a Global Perspective.Gail Presbey - 2012 - Apa Newsletter on Feminism and Philosophy 12 (1):4-9.
    The paper points out ways in which philosophy can be taught from a global feminist perspective without falling into typical Eurocentric pitfalls. For example, African women's practices of cliterodectomy can be studied thoughtfully and in context, with attention to both sides of the issue, instead of covering the topic for its shock value as a strategy to convince students that relativism is wrong. The paper covers a reading list and topics that both cover feminist critiques of the prevalent male philosophical (...)
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  23.  27
    Foreword: In Memory: The Significance of Claude Sumner SJ’s Contribution to Africa Philosophy.Gail Presbey & George F. McLean - 2013 - In Bekele Gutema & Charles Verharen (eds.), African Philosophy in Ethiopia Ethiopian Philosophical Studies II with A Memorial of Claude Sumner. Washington, DC, USA:
    This article highlights the long accomplishments of Claude Sumner, S.J. in the field of African philosophy. During his lifetime he published over 33 books and 184 articles. He lived and worked in Ethiopia for 44 years. He translated into English and analysed several key historical works in Ethiopian philosophy, written originally in Ge’ez. He argued that modern rationalist philosophy began in Africa with Zera Yacob at the same time that it began in France with Descartes. He then set to work (...)
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  24.  54
    Conflict Resolution: Insights of Refugees at Dadaab Refugee Camp, Kenya.Gail Presbey - 2003 - The Acorn 12 (1):25-37.
    I was invited by CARE International of Kenya to do some research on conceptions of conflict and its resolution among refugees in Kenya. Findings would help the refugees themselves in furthering their peace education project. I interviewed sixteen people, with aid of translators, on interpersonal to international issues of conflict resolution. The final report was submitted to CARE International of Kenya and representatives of U.N.H.C.R. in August of 2001. This article reflects on some of the highlights from the interviews. Refugees (...)
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  25.  23
    Exploring a More Inclusive and Pluralistic Sense of American Identity. [REVIEW]Gail M. Presbey - 2019 - Radical Philosophy Review 22 (1):159-164.
  26.  11
    Teaching About Racism and Sexism in Introduction to Philosophy Classes.Gail Presbey - 2008 - Apa Newsletter on Feminism and Philosophy 7 (2):5-13.
    The paper contains pedagogical suggestions for addressing issues of racism and sexism in the classroom, in the context of an introductory philosophy survey. It draws on the ideas of Charles Mills, Laurence Thomas, Peggy McIntosh and others.
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  27.  10
    “Odera Oruka and Mohandas Gandhi on Reconciliation".Gail Presbey - 2015 - Polylog: Forum Für Interkulturelles Philosophieren 35 (2):187-208.
    Trudy Govier worked closely with Wilhelm Verwoerd and Desmond Tutu in South Africa’s Truth and Reconciliation Commission. This paper shares her insights regarding the meaning and importance of concepts such as acknowledgment, apology, forgiveness and reconciliation. The paper goes on to focus on the topic of reconciliation in the works of two philosophers. Kenyan philosopher Henry Odera Oruka had a great concern for reconciliation and restorative justice. He critiqued criminal justice systems that focused on punishment as retribution or deterrent. He (...)
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  28.  74
    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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  29.  13
    In Memory: The Significance of Claude Sumner. SJ’s Contribution to African Philosophy.Gail Presbey & George McLean - 2013 - In African Philosophy in Ethiopia: Ethiopian Philosophical Studies, II. Washington, DC, USA:
    The paper surveys the lifetime achievements of Claude Sumner, S.J., a Canadian Jesuit who lived for 45 years in Ethiopia and devoted his life's work to collecting, documenting and evaluating Ethiopian philosophical texts and oral literature.
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  30.  33
    Sartre on Violence: Curiously Ambivalent. [REVIEW]Gail M. Presbey - 2007 - International Studies in Philosophy 39 (4):164-167.
    This is a review of Ronald Santoni's book, Sartre on Violence: Curiously Ambivalent. Santoni argues that Sartre is often misunderstood. He was not an advocate of violence, and always cautioned that the revolutionary's decision to use violent means must always be re-evaluated to ensure that the revolution reaches its goal. In this way, Santoni argues, the views of Sartre and Camus are actually very close on the topic of revolutionary violence, even though they are often portrayed as opposites.
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  31.  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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  32.  58
    Racism and Sexism: An Integrated Study. [REVIEW]Gail M. Presbey - 1990 - Radical Philosophy Review of Books 2 (2):29-32.
  33.  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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  34. 'Broad'and 'Strict'Distinctions Proposed by Claude Sumner Regarding Ethiopian and African Philosophy.Gail Presbey - 2002 - In Claude Sumner & Samuel Wolde Yohannes (eds.), Perspectives in African Philosophy: An Anthology on. Addis Ababa, Ethiopia: Addis Ababa University. pp. 76-88.
    This paper will put forward to new audiences the core of Claude Sumner's thesis regarding philosophy in the "broad" and "narrow" senses, the former referring to wisdom and the sapiential tradition. It will look at Sumner's role in popularizing early Ethiopian texts in a project meant to debunk preconceptions that Africa has no written history of philosophy. Nevertheless Sumner does not limit himself to written texts in the Ethiopian tradition, but has branched out into collecting and analyzing the oral traditions (...)
     
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  35. B'tir une « culture nationale » interethnique et Intergénérationnelle au Kenya.Gail Presbey - 2012 - Diogène 3:60-77.
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  36.  5
    Philosophical Perspectives on the "War on Terrorism".Gail M. Presbey (ed.) - 2007 - Rodopi.
    This book responds to the Bush Administration position on the “war on terror.” It examines preemption within the context of “just war”; justification for the United States-led invasion of Iraq, with some authors charging that its tactics serve to increase terror; global terrorism; and concepts such as reconciliation, Islamic identity, nationalism, and intervention.
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  37.  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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  38.  4
    The Philosophical Quest: A Cross-Cultural Reader.Gail Presbey, Karsten J. Struhl & Richard Olsen - 1995 - New York, NY, USA: McGraw-Hill.
    This is a true cross-cultural anthology which presents philosophers from different cultures in dialogue with one another. The text includes selections from both traditional and contemporary Western and non-Western philosophy: African American, Latin American, and feminist philosophers as well as Asian, African, Native American, and Islamic philosophers. The reader is organized by topic, and highlights the similarities and differences between Western and Non-Western philosophers -- it arranges selections so that authors speak to one another across cultures. Chapter introductions and section (...)
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  39.  10
    Arendt on Language and Lying in Politics: Her Insights Applied to the ‘War on Terror’ and the U.S. Occupation of Iraq".Gail Presbey - 2008 - peace studies journal 1 (1):32-62.
    The U.S.-led military incursion in Iraq and the subsequent occupation has been filled with myriad examples of the Bush Administration using misleading statements in an effort to win the support of American citizens, and in a secondary sense, the international community and the Iraqis. This situation provides many opportunities to analyze the use of sophistry and linguistic sleight of hand. In this paper, I draw upon the insights offered by Hannah Arendt in the earlier context of her critiques of totalitarianism (...)
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  40.  10
    The Best of Both Worlds: Philosophy in African Languages and English Translation.Gail Presbey - 2017 - APA Newsletter on Indigenous Philosophy 16 (2):7-14.
  41.  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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  42. Evaluating the Legacy of Nonviolence in South Africa.Gail Presbey - 2006 - Peace and Change 31 (2):141-174.
    This paper engages an important debate going on in the literature regarding the efficacy of nonviolence in confronting unjust regimes. I will focus on the commentators who have claimed that nonviolence, if adhered to more resolutely, would have ended South African apartheid sooner. I will contrast them to Mandela’s account that both violence and nonviolence working in tandem were needed to bring a speedy and just resolution to South Africa’s crisis of racist governance. To consider South Africa an easy case (...)
     
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  43.  19
    Is There No Other Way?: The Search for a Nonviolent Future. [REVIEW]Gail M. Presbey - 2004 - Journal for Peace and Justice Studies 14 (2):217-221.
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  44.  18
    Arendt’s Politics of Disinterest: Can They Be Applied to the African Context?Gail M. Presbey - 2003 - International Studies in Philosophy 35 (1):95-118.
    Hannah Arendt insisted that citizens should approach politics from a position of disinterest. By this she meant that people should not distort politics by entering it only to benefit their own private good. She refused to condone a politics of competition of interest groups. This approach would seem to be a helpful antidote to many political situations in African countries which have become notorious for blatant use of the political realm to amass private fortunes or to shower gifts on one's (...)
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  45.  23
    Breaking Bread: Insurgent Black Intellectual Life. [REVIEW]Gail Presbey - 1993 - Radical Philosophy Review of Books 7 (7):22-25.
  46.  21
    Bâtir une « culture nationale » interethnique et Intergénérationnelle au Kenya.Gail Presbey - 2011 - Diogène 235 (3-4):62-80.
    Pour édifier une communauté à partir d’une identité commune qui respecte aussi les différences, il faut traverser deux gouffres différents. Le premier est la division entre groupes ethniques, dont j’ai parlé plus haut ; le deuxième, la rupture entre les générations. Les jeunes Kényans d’aujourd’hui peuvent-ils bâtir une communauté avec leurs aïeux et parvenir à se comprendre mutuellement sur des questions telles que la valeur et l’identité ? Le problème n’est pas nouveau. C’est en fait un thème majeur qui revient (...)
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  47.  18
    The African Element in Gandhi. [REVIEW]Gail M. Presbey - 2010 - Journal for Peace and Justice Studies 20 (1):97-99.
  48.  5
    Attempts to Create an Inter-Ethnic and Inter-Generational ‘National Culture’ in Kenya.Gail Presbey - 2012 - Diogenes 59 (3-4):48-59.
    National unity is important in Kenya, since ethnic divisions have sometimes become deadly. The imposed Coalition government and the recent new Constitution in 2010 were attempts to overcome division. But cultural divisions among the generations are just as much of a challenge as ethnic divisions, as the youth sometimes sideline the practices and worldviews of their elders, leaving people to wonder what binds people to each other as Kenyans? The idea of “national culture” has its pitfalls, bit seems necessary nevertheless, (...)
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  49.  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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  50.  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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