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Journal articles on the topic 'African epistemology'
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Adegbindin, Omotade. "On Indigenous African Epistemology." Synthesis philosophica 33, no. 1 (November 6, 2018): 123–47. http://dx.doi.org/10.21464/sp33108.
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U umovima onih što snažno podržavaju hegemoniju znanosti ponad praksi usmenih tradicija, vještičarstvo pripada dimenziji makabrističkih fantazija, djelomice i zato što je vještičarenje uvršteno u područje okultnog i teško je empirijski provjerljivo. Pozitivistički pristup i zapadnjačko omalovažavanje fenomena vještičarstva stvara utisak da su prakse poput magije i vještičarstva, usađene u usmene tradicije, teorijske pretpostavke te iracionalne. Za ovaj rad važno je pogrešno shvaćanje Geoffreyja Parrindera da se Afrikanci nisu naslanjali na zapise, nego na mnemoničke genije kada su u pitanju bile njihove povijesti, filozofije, kozmologije itd. Uzimajući vještičarenje kao pozadinu, Parrinder tvrdi da ne postoje pouzdani zapisi koji potvrđuju postojanje vještičarenja u Africi. Pod »pouzdani zapisi« očito je da Parrinder podrazumijeva pisanje ponad usmenog prenošenja i, samim time, nepoznato mu je da, za narod Yorùbá, Ifá može producirati zapise vezane za njihove mitske/religijske koncepcije, svjetonazore i živuće ritualne obrede. Ovaj rad pokazuje, u jednu ruku, da je naše pogrešno korištenje termina »pisanje« i »pismenost« razmješteno mnogim dvosmislenostima koje nas sprječavaju u prihvaćanju, primjerice, inskriptivne prirode Ifá sustava u našu povijest zapisa. U drugu ruku, rad predstavlja Ifáu kao korpus pouzdanih zapisa i povlači argumente iz sistematiziranog grafičkog prevođenja dvaju strofa Ìrosùn-Ọ̀sẹ́ i Ọ̀sá-Méjì, kojima se odgovara na pitanja o prihvaćanju postojanja vještica, zatim može li se čarobnjaštvo i vještičarstvo koristiti izmjenično, o djelovanju vještica prema članovima svoje porodice, o položaju vještica u hijerarhiji bića itd.
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Badru, R. O., and T. R. Eegunlusi. "Colonial Legal Reasoning in the Post-Colonial African State: A Critique and a Defense of the Argument from African Metaphysical Epistemology." Thought and Practice 7, no. 2 (October 8, 2016): 11–39. http://dx.doi.org/10.4314/tp.v7i2.3.
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This article focuses on legal reasoning and legal epistemology within the African context. It examines the system of legal justice in post-colonial Africa and submits that because of the colonial legacy, post-colonial African legal reasoning is methodologically founded on empiricism and positivism. It avers that despite its merit of scientific objectivity, such legal reasoning is largely incapable of addressing offences committed through the manipulation of metaphysical realities or other forms of covert criminalities and wrongdoing. Consequently, the article proposes that the methodology of African metaphysical epistemology be adopted to complement the colonial methodology of legal reasoning in Africa, as it has the advantageous result of helping in the search for truth concerning such offences, thereby promoting the delivery of effective legal justice, and thus contributing significantly to the development of a balanced and reliable justice system in contemporary African societies. The methods of critical analysis, reflective argumentation and oral interview were adopted to pursue the goals of the study. KeywordsAfrica, Argument, Legal Epistemology, Legal Reasoning, Metaphysics
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Ochieng, Omedi. "The Epistemology of African Philosophy." International Philosophical Quarterly 48, no. 3 (2008): 337–59. http://dx.doi.org/10.5840/ipq200848347.
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Janvid, Mikael. "Testimony in African epistemology revisited." South African Journal of Philosophy 40, no. 3 (July 3, 2021): 279–89. http://dx.doi.org/10.1080/02580136.2021.1954766.
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Sweet, James H. "REIMAGINING THE AFRICAN-ATLANTIC ARCHIVE: METHOD, CONCEPT, EPISTEMOLOGY, ONTOLOGY." Journal of African History 55, no. 2 (May 29, 2014): 147–59. http://dx.doi.org/10.1017/s0021853714000061.
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AbstractFor many scholars, the history of Africans in the Atlantic world only becomes visible at the juncture of the history of ‘the slave’. However, the sources upon which most of these studies are based, and the organization of the colonial archive more generally operate as something of a trap, inviting researchers to see how African slaves embraced or manipulated colonial institutions and ideas for their own purposes. This article focuses on methodological and conceptual meta questions that challenge how historians conduct African-Atlantic history, arguing that sources of the African past exist in the Americas, if only we are open to seeing them.
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Luyaluka, Kiatezua Lubanzadio. "The Theory of General Devolution: A Call for an African Solar Renaissance." Journal of Black Studies 49, no. 7 (July 5, 2018): 627–46. http://dx.doi.org/10.1177/0021934718786046.
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Through its theory of general devolution, this article shows that as African holistic epistemology was pushed at the fringe of cultural and scientific practices, Africa lost the advances it enjoyed in precolonial time in the domains of equality of the genre, ethical norms, medicine, textile, astronomy, and so on, because African scholars could not defend the scientific validity and superiority of the holistic epistemology on which these traditional values are based. For the solution to this general devolution, solar renaissance is urged as the reintroduction of solar religion which will practically result in the parallel reintroduction of the initiatory education with its accompanying development of the potential for the freedom soul, a powerful tool against “epistemological obstacles.” The demonstrated scientific validity of African holistic epistemology will thus lead to the revalorization of our original cost-efficient and cost-effective traditional technologies.
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Udefi, Amaechi. "Dimensions of Epistemology and the Case for Africa’s Indigenous Ways of Knowing." Tattva - Journal of Philosophy 7, no. 1 (January 1, 2015): 1–16. http://dx.doi.org/10.12726/tjp.13.1.
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philosophical practice has taken a new turn since it survived the large scale problems and debates which characterized its early beginnings in an African environment and intellectual community. The metaphilosophical issues then concerned about its status, relevance and methodology appropriate or usable for doing it. Although the issues that troubled African philosophers then may have subsided, yet some of them have and are still expressing reservations on the possibility of having Africa‟s indigenous ways of knowing, just as they deny the possibility of „African physics‟ or „African arithmetic‟. Paulin Hountondji, a leading African philosopher, is reputed for denying African traditional thought as philosophy, which he prefers to type as ethnophilosophy, simply because it thrives on orality and other ethnographical materials like proverbs, parables, folklores, fables, songs etc. For him, the piece, at best can qualify as ethnographical or anthropological monographs as opposed to philosophical work which relies on written texts and documentation on the basis of which “theoretical knowledge and significant intellectual exchange and innovation can” be achieved in Africa. Hountondji‟s position is, to say the least, exclusionist, since it denies and debars African modes of thought and heritage a position in the on-going philosophical conversation or discourse. The paper shares Hountondji‟s vision of adoption of an attitude of critical, scientific and skeptical orientation in African societies. However, it rejects the views of Hountondji and other scholars who deny African intellectual and cognitive systems and argues that their position rests on one sided conception or dimension of epistemology. The other intention of the paper is to show that philosophical practice is as old as the history of mankind in Africa, though Hountondj has expressed the view that philosophy as an academic discipline started in African Universities only in the 1960’s and 1970’s.
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Nwosimiri, Ovett. "Ifá Divination System as an Embodiment of both the Internalist and Externalist bases of Justification in African Epistemology." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 9, no. 1 (June 21, 2020): 79–96. http://dx.doi.org/10.4314/ft.v9i1.6.
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An essential part of the concept of knowledge is the belief that the basic premises for knowledge must be justified. This means that for a knowledgeclaim to be true, there is a need for its justification. In African epistemology, the justification of beliefs and epistemic claims has mostly been considered from an externalist perspective such that justification appears to be one dimensional. Since epistemic claims can be justified using either the internalist or externalist perspective, this paper aims at showing that there are internalism and externalism in African epistemology and that Ifá divination system embodies both the internalist and externalist basis of justification in African epistemology.
Keywords: Internalism, Externalism, African Epistemology, (Ifá) divination, Justification
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Ikhane, Peter Aloysius. "How Not to Do African Epistemology." Synthesis philosophica 33, no. 1 (November 6, 2018): 225–36. http://dx.doi.org/10.21464/sp33114.
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Afrička je epistemologija diskurs filozofije kulture, a filozofija kulture je, uzvratno, diskurs ljudske koncepcije i percepcije zbilje. Odražava konceptualizaciju čovjekova živog svijeta. U tom smislu, sadržaj, metoda i alati za analizu filozofije kulture podrazumijevaju materiju indikativnu za ljudski svjetonazor (na što se u radu referiram s pojmom »kulturna specifičnost«), a što su označitelji identiteta kulture. Baveći se filozofijom kulture, primjerice, afričkom epistemologijom, »kulturne specifičnosti« ono su što obilježava filozofijsko promišljanje kao pripadajuće afričkoj epistemologiji. Objašnjavajući što bi bila metoda bavljenja afričkom epistemologijom, rad najprije artikulira prirodu, karakter i metodu filozofije kulture, a zatim se bavi s određenim brojem radova iz područja afričke epistemologije, s namjerom procjenjivanja metoda koje se uobičajeno primjenjuju pri ispitivanju predmeta u afričkoj epistemologiji. Po rezultatima, rad svraća pozornost na prijelome između metode primijenjene u analizi afričke epistemologije i uvjeta za primjenu metode pri bavljenju afričkom epistemologijom kao filozofijom kulture. Rad se zaključuje prijedlogom korištenja metode za afričku epistemologiju, a koja može poslužiti općenito za afričku filozofiju.
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Ogungbure, A. A. "Towards an Internalist Conception of Justification in African Epistemology." Thought and Practice 6, no. 2 (July 21, 2015): 39–54. http://dx.doi.org/10.4314/tp.v6i2.4.
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In current discussions on African epistemology, the issue of justification of beliefs has mainly been considered from an externalist perspective, such that justification is described as achievable merely through the means of empirical verification and social context of discourse. However, this results in a knowledge-gap since both internalist and externalist perspectives are needed to arrive at a holistic notion of epistemic justification. Consequently, the objective of this article is to fill this gap by employing the methods of conceptual and critical analysis to attempt an internalist interpretation of epistemic justification in the quest for a more balanced view of African epistemology. Key Words Internalism, African Epistemology, African Beliefs, Justification
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Ngangah, Innocent. "The Epistemology of Symbols in African Medicine." Open Journal of Philosophy 03, no. 01 (2013): 117–21. http://dx.doi.org/10.4236/ojpp.2013.31a019.
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Jayawardene, Sureshi M., and Serie McDougal. "Francis Cress Welsing’s Contributions to Africana Studies Epistemology." Journal of Black Studies 48, no. 1 (October 15, 2016): 43–56. http://dx.doi.org/10.1177/0021934716673057.
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Francis Cress Welsing, a Black psychiatrist and medical school professor, advanced one of the most notable and controversial theories about the perpetuation of global White supremacy. The cress theory of color confrontation (CTCC) seeks to etiologically explain the varying degrees of White supremacist patterns of behavior that shape White interaction with Black people in particular and “non-White” people in general. White supremacy has been under-theorized in Africana Studies save for a few key scholars. The present investigation seeks to locate the CTCC within Africana Studies in terms of Christian’s, McDougal’s, Karenga’s, and Banks’s epistemological models, and to estimate the analytical value it adds to knowledge production in the discipline. This analysis concludes that CTCC both enhances and challenges Africana Studies. It offers a systematic scientific examination of White supremacist behaviors and psychology to equip Africana communities for the continuing needs of the freedom struggle. CTCC also challenges Africana Studies in that in order to move beyond a reactive posture toward racism, it is necessary to direct systematic attention, resources, and research toward studying White thought, in order to understand, anticipate, and defeat its efforts to oppress people of African descent.
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J. O. Ndubisi, Dr Ejikemeuwa. "Nature and Function of Logic in African Epistemology." IOSR Journal of Humanities and Social Science 19, no. 11 (2014): 32–36. http://dx.doi.org/10.9790/0837-191153236.
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Omobowale, Ayokunle Olumuyiwa, and Olayinka Akanle. "Asuwada Epistemology and Globalised Sociology: Challenges of the South." Sociology 51, no. 1 (February 2017): 43–59. http://dx.doi.org/10.1177/0038038516656994.
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Professor Akiwowo propounded the Asuwada Theory of Sociation in the 1980s as a contextual episteme to explain African social experience. The theory particularly attempts an indigenous postulation to social interactions among Africans in general and the Yoruba in particular. Its concepts attempt to emphasise contextual values of social beings who would contribute to social survival and community integration and development. This theory postulates that among Africans in general and the Yoruba in particular, the need to associate or co-exist by internalising and rightly exhibiting socially approved values of community survival and development, is integral to local social structure, as failure to co-exist potentially endangers the community. A deviant who defaults in sociating values is deemed a bad person ( omoburuku), while the one who sociates is the good person ( omoluabi). This theoretical postulation contrasts western social science theories (especially sociological Structuralist (macro) and Social Action (micro) theories), which rather emphasise rationality and individualism (at varied levels depending on the theory). Western social science ethnocentrically depicts African communal and kin ways of life as primitive and antithetical to development. Western social science theories have remained dominant and hegemonic over the years while Akiwowo’s theory is largely unpopular even in Nigerian social science curricula in spite of its potential for providing contextual interpretations for indigenous ways of life that are still very much extant despite dominant western modernity. This article examines the Asuwada Theory within the context of globalised social sciences and the complicated and multifaceted glocal challenges confronting the adoption of the Akiwowo’s epistemic intervention.
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Olorunfemi, Oludayo. "Towards innovative teaching pedagogies in gender research: A review of a gender research methods class." Journal of Sustainable Development Law and Policy (The) 11, no. 1 (November 10, 2020): 239–50. http://dx.doi.org/10.4314/jsdlp.v11i1.11.
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This commentary examines the teaching of research methods in Women and Gender Studies in the Gender Studies Unit of the Institute of African Studies, University of Ibadan. It interrogates how the course has increased the awareness of students in the methods of conducting research and how the research they conduct has implications on marginalized populations. The course also highlights the need for a growing body of knowledge that engages the experience of black women in Africa and the African diaspora. The course draws the attention of students to the agency of women through the reading and teaching of various research methods in Gender Studies. An ethnographic approach is adopted using participant observation in the course covering a period of one semester. Also, a critical perspective is applied in discussing the particular epistemological standpoint deployed by the course instructor. In other words, the black feminist epistemology serves as an important strategy for increasing global-minded consciousness of how a course in gender research methods engages the agency of black women using Hip Hop pedagogy.
Keywords: Gender Research Methods, Black Feminist Epistemology, Global-Minded, Black Consciousness, African Feminism.
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Laurent-Perrault, Evelyne. "Arturo Alfonso Schomburg, the Quintessential Maroon: Toward an African Diasporic Epistemology." Small Axe: A Caribbean Journal of Criticism 24, no. 1 (March 1, 2020): 132–41. http://dx.doi.org/10.1215/07990537-8190674.
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This essay engages Vanessa K. Valdés’s Diasporic Blackness: The Life and Times of Arturo Alfonso Schomburg. It traces Valdés’s main contributions and notes that her work invites readers to expand their views of Schomburg’s Afro-Caribbean/Latinx/Latin American identity and his complex personality, as well as his relentless but gentle commitment to advancing black liberation. Following Saidiya Hartman’s strategy of “critical fabulation” to highlight previously silenced Afro-Epistemes, the author dwells on Schomburg’s childhood, life commitment, and legacies. Part of the essay’s purpose is to sketch the transnational community of formerly enslaved and free men and women from whom Schomburg inherited what the author calls his Maroon political consciousness. The essay also emphasizes how Valdés invites African diaspora scholars, activists, educators, artists, and so on to reflect on and trouble preconceived ideas about Maroon subjectivity, marronage, and Africa. It concludes by imagining ways Schomburg would engage our present.
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Akpang, Clement Emeka. "Art as Contextual Epistemology: A New Theoretical Perspective on Contemporary Avant-gardism in Africa." International Journal of Cultural and Art Studies 4, no. 2 (October 31, 2020): 1–14. http://dx.doi.org/10.32734/ijcas.v4i2.4061.
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Art constitutes a framework for the generation of new knowledge that enables a sophisticated understanding of society. It is deconstructivist/interrogative thus leads to the creation of alternative narratives and realities derived from complex visual interpretation of the universe, societies and circumstances. In a cognitivist sense, beyond aesthetic emotions/visual appeal art constitutes an intellectual source of knowledge through in-depth analysis of form, content and context of any given artwork. The paper adopts discourse and iconographic analysis as methodologies to introduce a new uncovered phenomenon of Contemporary Avant-gardism in postcolonial African art based on knowledge generation tailored to enforce change. This is achieved by interrogating the ideologies, methodologies and visual configurations of the works of contemporary African artists such as El Anatsui, Olu Amoda, Brett Murray, Kudzanai Chiurai, Clem Akpang and others. Their works instigate new lines of inquiries/knowledge through a renewed but subtle bohemian approach to artifactuality and interpretation of contemporary Africa. The paper submits that by its evocative/expressive nature, art creates structures of knowledge through subjective and visual dialogues that foster knowing in different ways beyond language. And that in contemporary African art-space this new artistic ethos is deployed as a form of avant-gardism that underpins the rationale of African art created in the continent today.
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Prah,, Kwesi Kwaa. "The language of development and the development of language in contemporary Africa." Applied Linguistics Review 3, no. 2 (October 10, 2012): 295–313. http://dx.doi.org/10.1515/applirev-2012-0014.
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AbstractArguably, few issues so overwhelmingly obsess African governments and societies as the question of development. Many would claim that it is the leading existential rationale of African governments. This has certainly been the case since the commencement of the era of African self-rule. The lack of success in making headway in the development of African societies has kept interested parties close to the grindstone. What over the past few decades has become clear to many is the fact that culture in general and language and literacy in particular are crucial to the development endeavour. The questions that emerge from there are that, what are the relevant contextual linguistic realities of contemporary Africa? How do they affect the issues attendant on development? How do the dominant assumptions and epistemology in applied linguistics relate to the challenges that face Africa today? This article will address these issues.
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Ugba, Abel. "Digital technologies and the evolving African newsroom – towards an African digital journalism epistemology." African Journalism Studies 36, no. 4 (October 2, 2015): 171–74. http://dx.doi.org/10.1080/23743670.2015.1119499.
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Luyaluka, Kiatezua Lubanzadio. "An Essay on Naturalized Epistemology of African Indigenous Knowledge." Journal of Black Studies 47, no. 6 (July 27, 2016): 497–523. http://dx.doi.org/10.1177/0021934716646043.
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Imafidon, Elvis. "Is the African Feminist Moral Epistemology of Care Fractured?" Synthesis philosophica 33, no. 1 (November 6, 2018): 165–77. http://dx.doi.org/10.21464/sp33110.
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U ovom radu ispitujem do koje se mjere konkretno živo iskustvo i razumijevanje svijeta kod afričkih žena ozbiljno uzima u obzir posljednjih desetljeća u dominantno akademskim afričkim feminističkim diskursima, te usmjerava na njih. Argumentiram da je domorodačka (tradicionalna) afričko-¬feministička perspektiva svijeta bila ponajviše razlomljena suptilnom feministič¬kom epistemološkom pozicijom određenom Zapadom, kolonijalizmom i teorijskom opresijom. Afrički feministi učeni su analizirati feminističke probleme na afričkom prostoru (domaćem i u dijaspori) upravo iz zapadnjačke, kolonijalne perspektive kao superiorne perspektive ženskog iskustva. Preispitujem tu činjenicu usmjeravajući se specifično na afričku domorodačku feminističku moralnu epistemologiju skrbi. Argumentiram da je suvremeni feministički diskurs razlomljen zapadnim i kolonijalnim pozicijama te da se uglavnom zanemaruje perspektiva tradicionalne afričke žene. Dok se tradicionalna teorija znanja o skrbi afričke žene sastoji od njegovanja moralne dužnosti za brigom i uzdržavanjem ljudskog društva, suvremena afrička feministička pozicija takvu moralnu dužnost smatra opresivnom i diskriminacijskom za žene. S tim u vidu, mijenjam usmjerenost s pozicije afričkog feminizma pod utjecajem Zapada da bih ispitao problem patrijarhalnog oportunizma, problema koji možda još ne dobiva dovoljno pozornosti u traganju za zaštitom dostojanstva i dobrobiti afričke žene. Zaključujem da se ključ¬nim feminističkim problemima na afričkim prostorima, poput rasizma, kolonijalizma, društvene i ekonomske jednakosti i seksualnosti, treba pristupiti iz perspektive živog iskustva afričke žene, tako da bi se pojavilo autentično, nerazlomljeno znanje.
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TCHOUMI, BERTRAND. "SEARCHING FOR THEORETICAL AGENCY: TOWARDS A BLACK AFRICAN IMMIGRANT STANDPOINT EPISTEMOLOGY." Revista de Estudios Africanos, no. 1 (December 30, 2020): 1–27. http://dx.doi.org/10.15366/reauam2020.1.001.
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This article describes the theoretical construction of a Black African Immigrant Standpoint Epistemology (BAISE). BAISE is an emerging system of thought that seeks and locates the souls of Black African immigrants, re-centers their conceptions of knowledge, and describes their theory of action. Such an epistemology is critical as a tool for Black African immigrants to more effectively express their theoretical agency and construct an alternative form of knowledge that accounts for the totality of their experiences and their social realities. The article first describes the key tenets of several conceptual frameworks that have been appropriated and reconfigured to provide the conceptual foundations of BAISE. These core components are interwoven together to capture the complexity of the experiences and the realities of Black African immigrants and create a tapestry of concepts and knowledges providing the epistemological context for BAISE. Among the many coeval and complementary theories of knowledge available, theories that focus on agency and the construction of realities, on the valorization of previously discredited and discounted epistemological alternatives, as well as on the deconstruction of the positionality of Black African immigrants on the racialized checkerboard and on the re-centering of the marginalized and oppressed lives have seeded the emergence of BAISE. The second major section of this article presents the initial theoretical development of BAISE. The conceptualization process describes how the marginalized status of Black African immigrants shapes their identities and perspectives on the world.
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Mama, Amina. "Is It Ethical to Study Africa? Preliminary Thoughts on Scholarship and Freedom." African Studies Review 50, no. 1 (April 2007): 1–26. http://dx.doi.org/10.1353/arw.2005.0122.
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Abstract:This article explores the manner in which ethical concerns have been addressed within Africa's progressive intellectual tradition through the eras of anti-colonial, pan-African, and nationalist struggles for freedom, and into the era of globalization. Africa is characterized as the region bearing the most negative con-sequences of globalization, a reality that offers a critical vantage point well-attuned to the challenge of demystifying the global policy dictates currently dominating the global landscape. Ethical considerations are conceptualized as being framed by considerations of identity, epistemology, and methodology. It is suggested that Africa's radical intellectuals have effectively pursued anti-imperialist ethics, and developed regional and national intellectual communities of scholars who have worked for freedom, often challenging and subverting the constraints of dominant and received disciplinary approaches and paradigms. However, it is suggested that the liberatory promise of the anticolonial nationalist eras has not been fulfilled. While the fortunes of higher education and research in Africa have declined, scholars have established independent research networks in and beyond the campuses to keep African intellectual life alive. However, it is argued that Africa's intellectuals need to engage more proactively with the methodological implications of their own liberatory intellectual ethics. To do so requires that we address the intellectual challenges of Africa's complicated and contradictory location in the world and ensure that our unique vantage points inform methodological and pedagogical strategies that pursue freedom.
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Maingard, Jacqueline. "African cinema andBamako(2006): notes on epistemology and film theory." Critical African Studies 5, no. 2 (June 2013): 103–13. http://dx.doi.org/10.1080/21681392.2013.821386.
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Higgs, Philip. "Towards an indigenous African epistemology of community in education research." Procedia - Social and Behavioral Sciences 2, no. 2 (2010): 2414–21. http://dx.doi.org/10.1016/j.sbspro.2010.03.347.
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MONTEIRO, A. "Being an African in the World: The Du Boisian Epistemology." ANNALS of the American Academy of Political and Social Science 568, no. 1 (March 1, 2000): 220–34. http://dx.doi.org/10.1177/0002716200568001016.
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Monteiro, Anthony. "Being an African in the World: The Du Boisian Epistemology." ANNALS of the American Academy of Political and Social Science 568, no. 1 (March 2000): 220–34. http://dx.doi.org/10.1177/000271620056800116.
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Uzoigwe, Elias Ifeanyi E. "SCEPTICISM IN AFRICA: AN EPISTEMIC CUM AFRICAN PHILOSOPHICAL TRAJECTORY." Jurnal Sosialisasi: Jurnal Hasil Pemikiran, Penelitian dan Pengembangan Keilmuan Sosiologi Pendidikan, no. 2 (November 9, 2020): 38. http://dx.doi.org/10.26858/sosialisasi.v0i2.15844.
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In this work, I will be exploring the possibility of African skepticism in the philosophical milieu, and also in advancing the course of African philosophical discourse. This will be the underlying focus of this study. Employing the terms epistemic and trajectory is a way of trying to show that though skepticism is the fulcrum or pedestal upon which epistemology springs up as a branch of philosophy, however, the fact remains that African scepticism is not wishful thinking but a reality. Some of the philosophers of African descent whose works prove the existence of African scepticism like Hountondji, Asouzu, Wiredu, Oruka, and a host of others deserve grateful acknowledgment. It is in the process of other African philosophers’ objective reactions, critiques, criticisms and counter criticisms to their sceptical views that African philosophy, African philosophers and African skepticism are powerfully made more evident as realities in the philosophical enterprise. This work strongly holds that the attitude of undermining the efforts of African philosophers by fellow African scholars should be discouraged, rather the mindset should be that of African philosophical ecumenism where each scholar and school collaborate and corroborate with others to synergise for the advancement of thoughts and ideas that are indigenous to Africa, enrich and employ them in tackling the problems that are facing African and still extend generous hands of assistance in tackling the global challenge.
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van Rinsum, Henk J. "“Wipe the Blackboard Clean”: Academization and Christianization—Siblings in Africa?" African Studies Review 45, no. 2 (September 2002): 27–48. http://dx.doi.org/10.1017/s0002020600031413.
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Abstract:In this article the author relates the crisis of African universities to their idiosyncratic birth during the colonial period. The African universities were, to a large extent, conceptualized according to the Western template and its inherent epistemology This Western university originates from a local knowledge system that gained a hegemonic position culminating in the colonial period. The author argues for another conceptualization of African universities, based on a diversity of knowledge systems, and refers to processes of (re-)appropriation as seen in the domain of African Independent Churches.
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Táíwò, Olúfẹ́mi. "Against African Communalism." Journal of French and Francophone Philosophy 24, no. 1 (October 12, 2016): 81–100. http://dx.doi.org/10.5195/jffp.2016.759.
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Communalism and its cognates continue to exercise a vise grip on the African intellectual imaginary. Whether the discussion is in ethics or social philosophy, in metaphysics or even, on occasion, epistemology, the play of communalism, a concept expounded in the next section, is so strong that it is difficult to escape its ubiquity. In spite of this, there is little serious analysis of the concept and its implications in the contemporary context. Yet, at no other time than now can a long-suffering continent use some robust debates on its multiple inheritances regarding how to organize life and thought in order to deliver a better future for its population. Given the continual resort to communalism as, among others, the standard of ethical behavior, the blueprint for restoring Africans to wholeness and organizing our social life, as well as a template for political reorganization across the continent, one cannot overemphasize the importance of contributing some illumination to the discourse surrounding the idea. This essay seeks to offer a little illumination in this respect. Additionally, it offers a criticism of what all—proponents and antagonists alike—take to be a defensible version of communalism: moderate communalism. I shall be arguing that communalism, generally, has a problem with the individual. And the African variant of it, mostly subscribed to by the African scholars discussed below and defended by them as something either peculiar to or special in Africa, has an even harder time accommodating the individual. Yet, as history shows, until the modern age in which individualism is the principle of social ordering and mode of social living, a situation that privileges the individual, above all, various forms of communalism never really accorded the individual the recognition and forbearances that we now commonly associate with the idea. The strongest variants of moderate communalism discussed here have a difficult time taking the individual seriously. I am not aware of anyone else ever having made such a case. These arguments are offered to show that (1) Africa and Africans need to take individualism seriously and (2) such have been the historical transformation that our diverse societies have undergone in the course of the last half a millennium that the types of communalism that are on offer do not appear to take this fact of radical change with the necessary urgency.
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Barnes, Teresa. "Pregnancy and Bodies of Knowledge in a South African University." African Studies Review 56, no. 1 (April 2013): 1–20. http://dx.doi.org/10.1017/asr.2013.3.
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Abstract:Based on a classroom encounter of the author, this article explores the gendered nature of African university space. It discusses a 2007–8 policy that banned pregnant adult students from living in the student residence halls at the University of the Western Cape in Cape Town, South Africa. The policy was implemented despite protests from the university’s students and staff. The article argues that the more visibly reproductive a student’s body became, the more alien it was considered to be in spaces of knowledge production. This alienation was incongruous at a university widely considered as the most politically progressive in South Africa. It was rooted, however, in Western-oriented traditions of masculinist knowledge production in which there is no space for the female, let alone the pregnant, body in intellectual spaces; and in South African traditions of marginalization, exclusion, and “passing” in public space. Exploring ideas of “body language” and “bodies of knowledge,” the article concludes that there is a need for an interdisciplinary politics and epistemology of “seepage” in higher educational institutions that recognizes women’s minds and their bodies.
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Ntwanano Erasmus, Mathebula. "Western ascendancy and African capitulation: antagonism for ‘true’ public administration epistemology." Journal of African Foreign Affairs 7, no. 2 (August 15, 2020): 21–33. http://dx.doi.org/10.31920/2056-5658/2020/v7n2a2.
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James, Susan. "Indigenous Epistemology Explored through Yoruba Orisha Traditions in the African Diaspora." Women & Therapy 41, no. 1-2 (June 16, 2017): 114–30. http://dx.doi.org/10.1080/02703149.2017.1324192.
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Carroll, Karanja Keita. "An Introduction to African-Centered Sociology: Worldview, Epistemology, and Social Theory." Critical Sociology 40, no. 2 (September 11, 2012): 257–70. http://dx.doi.org/10.1177/0896920512452022.
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Gordon, Beverly M. "The Necessity of African-American Epistemology for Educational Theory and Practice1." Journal of Education 172, no. 3 (October 1990): 88–106. http://dx.doi.org/10.1177/002205749017200307.
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Oppong, Seth. "Indigenizing Knowledge for Development: Epistemological and Pedagogical Approaches." Africanus: Journal of Development Studies 43, no. 2 (March 10, 2017): 34–50. http://dx.doi.org/10.25159/0304-615x/2300.
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Possessing endogenous knowledge can help Africans formulate practical solutions to our problems that best fit our circumstances to improve our livelihood. Endogenous knowledge can be considered as knowledge about the people, by the people and for the people. This suggests that economic progress is most likely to occur in societies that succeed in linking their knowledge base to innovation systems. But can Africans create such indigenous knowledge? This paper outlines an approach that suggests modification in the current epistemology and pedagogy applied in teaching, learning and research. It is being proposed here that the African scholar should adopt a problem-oriented approach in conducting research as opposed to the current method-oriented approach that prevents the African from examining pertinent African problems. Pedagogy should also change from single-loop learning in which assumptions underlying western theories and concepts are not examined to double-loop learning. In addition, there is the need to revise the training of the next generation of African scholars and modes of knowledge dissemination. The African scholar must be educated on how to apply critical theory to screen imported knowledge. African universities should also rely less on publications in the so-called international journals as the criterion for staff promotion and rather rely more on publications in domestic journals, staff contribution to solving African problems and the number of postgraduates successfully supervised. The journey to creating indigenous knowledge will be long. As such, a ‘front’ should be nurtured to clear the path.
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Macleod, Catriona Ida. "The case for collation to inform debate and transform practice in decolonising Psychology." South African Journal of Psychology 48, no. 3 (June 20, 2018): 372–78. http://dx.doi.org/10.1177/0081246318784508.
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Critiques of the ‘relevance’ of Psychology in South Africa and Africa have been raging for a number of decades now. Recent debates about decolonising Psychology and what is meant by African Psychology have been rigorous and necessary. In this commentary, I argue that in order for Psychology to move beyond Euro-American-centric epistemology and practice, these efforts need to be supplemented with the grounded praxis of research and literature collation. The epistemological, empirical, and conceptual knowledges that have been generated within the South African, African, and Global South contexts need to be brought together in coherent forms. As with other analytical processes, the grounded praxis of collating knowledges around a particular topic or approach allows for fresh insights and for the transfer of knowledges generated in context. Gaps in current research may be identified, debates on particular issues strengthened, and practice potentially improved. Drawing on two examples – textbooks and systematic literature reviews – and from my and colleagues’ work in conducting these kinds of collation work, I argue that: textbook writers should use grounded methodologies to generate texts based on South African, African, and Global South research, with reference to research conducted in the Global North being peripheral at best; and systematic reviews enable the cross-fertilisation of ideas from other social science research where psychological research is sparse. Funders should consider funding collation efforts.
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LOPES, Claudemira Vieira Gusmão. "O que Fomos (África Pré-Colonial)? O que Fizeram de nós (Colonialismo)? O que Poderemos Voltar a Vir a Ser (Educação para a Descolonização dos Saberes)?" INTERRITÓRIOS 6, no. 12 (December 7, 2020): 280. http://dx.doi.org/10.33052/inter.v6i12.249001.
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RESUMONesta entrevista o mestre e professor Jayro Pereira de Jesus afirma que os negros e indígenas foram atravessados por um processo de enviesamento perpetrado pelo colonialismo. Dentre tantos prejuízos que o projeto colonial nos causou, ressalta a dualidade incrustrada dentro de cada um de nós. Desfazer e descolonizar nosso pensamento requer o exercício de outro projeto de escola, no qual a noção de ancestralidade é fundamental para promover a unidade de negros e negras na diáspora. Afirma também não podemos mais viver de concessões, caso da Lei 10.639. Precisamos de um projeto de educação afropedagógico e afrocentrado que trabalhe a concepção ancestrálica da filosofia africana como edificadora de outra comportamentalidade existencial capaz de uma reontologização. Essa noção de ancestralidade precisa ser retomada a partir do ubuntu, Filosofia Africana fundamentada no “nós”, filosofia e epistemologia que entende a comunidade a partir dos vivos, dos ancestrais e a dos ainda não nascidos. Educação. Filosofia africana. Racismo.ABSTRACTIn this interview professor and master Jayro Pereira de Jesus states that black and indigenous peoples were crossed by a bias process perpetrated by colonialism. Among the many losses to which the colonial project has subjected us, it highlights the inlaid duality within each and every one of us. Undoing and decolonizing our thinking requires the exercise of putting into practice another school project, in which the notion of ancestry, as it is the element that organizes interiorities and the way of perceiving and being in the world of the African people kidnapped from Africa regardless of ethnicity, it is essential to promote the unity of black men and women in the diaspora. He also emphasizes that we can no longer live on concessions, such as Law 10.639. We need an Afropedagogical and Afrocentric education project that works with the ancestral conception of African philosophy as the builder of another existential behavioralism capable of a reontologization. This notion of ancestry needs to be taken up from Ubuntu, African Philosophy based on “us”, philosophy, and epistemology that perceives the community that of the living, that of the ancestors, and that of the not yet born.Afrocentred Education. African Philosophy. Ancestrality and Epistemic RacismRESUMENEn esta entrevista, el maestro y profesor Jayro Pereira de Jesús afirma que negros e indígenas fueron atravesados por un proceso de prejuicio perpetrado por el colonialismo. Entre tantas pérdidas que nos causó el proyecto colonial, destaca la dualidad incrustada dentro de cada uno de nosotros. Deshacer y descolonizar nuestro pensamiento requiere el ejercicio de otro proyecto escolar, en el que la noción de ascendencia es fundamental para promover la unidad de hombres y mujeres negros en la diáspora. También establece que ya no podemos vivir de concesiones, como en la Ley 10.639. Necesitamos un proyecto educativo afropedagógico y afrocéntrico que trabaje con la concepción ancestral de la filosofía africana como constructora de otro conductismo existencial capaz de reetología. Esta noción de ascendencia debe ser retomada de ubuntu, Filosofía africana basada en el “nosotros”, filosofía y epistemología que entiende la comunidad desde los vivos, los ancestros y la de los no nacidos.Educación. Filosofía africana. Racismo.SOMMARIOIn questa intervista, il maestro e professore Jayro Pereira de Jesus afferma che i neri e gli indigeni sono stati attraversati da un processo di pregiudizi perpetrato dal colonialismo. Tra le tante perdite che il progetto coloniale ci ha causato, mette in luce la dualità intarsiata dentro ognuno di noi. Annullare e decolonizzare il nostro pensiero richiede l'esercizio di un altro progetto scolastico, in cui la nozione di ascendenza è fondamentale per promuovere l'unità degli uomini e delle donne di colore nella diaspora. Si afferma inoltre che non possiamo più vivere di concessioni, come nella Legge 10.639. Abbiamo bisogno di un progetto educativo afropedagogico e afrocentrico che lavori con la concezione ancestrale della filosofia africana come costruttore di un altro comportamentismo esistenziale capace di reetologia. Questa nozione di ascendenza deve essere ripresa da ubuntu, la filosofia africana basata su "noi", filosofia ed epistemologia che comprende la comunità dai vivi, dagli antenati e da quella dei nascituri.Istruzione. Filosofia africana. Razzismo.
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Wilson, Robin Taylor, Emma Watson, Mark Kaelin, and Wendy Huebner. "Early Preparation and Inspiration for STEM Careers: Preliminary Report of the Epidemiology Challenge Randomized Intervention, 2014-2015." Public Health Reports 133, no. 1 (January 2018): 64–74. http://dx.doi.org/10.1177/0033354917746983.
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Objectives: Early Preparation and Inspiration for Careers in the Biomedical Sciences (EPIC) is a university–high school partnership for increasing high school student interest and persistence in the biomedical sciences. EPIC includes a year-long, project-based learning intervention, the Think Like an Epidemiologist Challenge (Epi Challenge). We describe the main components of the Epi Challenge and report on short-term changes in scientific literacy and science-related motivations and beliefs. Methods: From June 2014 through June 2015, a randomized sample of students with above-median interest in science from 5 high schools in Pennsylvania completed baseline and midyear assessments of scientific self-efficacy, beliefs regarding acquisition of scientific knowledge (personal scientific epistemology), and personal interest in science using 5-point Likert-type scales (with higher scores indicating stronger or more sophisticated beliefs). Results: Of 984 students completing baseline assessments, 110 enrolled in the Epi Challenge, and 84 remained at midyear. At midyear, mean scores for scientific self-efficacy (change = 0.26, P < .001) and personal scientific epistemology (change = 0.19, P = .004) increased significantly, but personal interest in science (change = −0.17, P = .06) did not. Increases in personal scientific epistemology were greatest for African American (change = 0.47, P = .005), free/reduced-price lunch (change = 0.35, P = .001), underrepresented minorities in science (change = 0.27, P = .002), and female (change = 0.26, P = .01) students. Conclusions: Epi Challenge participation was associated with improvement in high school students’ scientific self-efficacy and sophistication of epistemologic beliefs. Long-term follow-up of this cohort may shed light on whether such changes will be sustained and shape college major and career decisions.
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Ikuenobe, Polycarp. "Moral Epistemology, Relativism, African Cultures, and the Distinction Between Custom and Morality." Journal of Philosophical Research 27 (2002): 641–69. http://dx.doi.org/10.5840/jpr_2002_23.
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Stanley, Liz, and Sue Wise. "Putting it into Practice: Using Feminist Fractured Foundationalism in Researching Children in the Concentration Camps of the South African War." Sociological Research Online 11, no. 1 (April 2006): 14–50. http://dx.doi.org/10.5153/sro.1121.
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Feminist fractured foundationalism has been developed over a series of collaborative writings as a combined epistemology and methodology, although it has mainly been discussed in epistemological terms. It was operationalised as a methodology in a joint research project in South Africa concerned with investigating two important ways that the experiences of children in the South African War 1899-1902, in particular in the concentration camps established during its commando and ‘scorched earth’ phase, were represented contemporaneously: in the official records, and in photography. The details of the research and writing process involved are provided around discussion of the nine strategies that compose feminist fractured foundationalism and its strengths and limitations in methodological terms are reviewed.
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Rodríguez López, Fermín. "A Contribution from the African Cultural Philosophy towards a Harmonious Coexistence in Pluralistic Societies." Pensamiento. Revista de Investigación e Información Filosófica 76, no. 288 (May 19, 2020): 187–95. http://dx.doi.org/10.14422/pen.v76.i288.y2020.009.
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This paper presents a comprehensive review of the African cultural philosophy. The aim of the study is to focus on identifying the elements present in the African ontology and epistemology which may contribute towards the consecution of a harmonious coexistence in the increasing plurality of today society. Based on an understanding of reality in which everything dwells in complementarity, interdependence and mutuality, the African worldview approaches difference and particularity as opportunities for mutual growth and cooperation. The acknowledgement of such an intimate mutual relatedness among all human groups which form a given society is the African key to understand the process towards coexistence. This sheds light on the understanding of social dialogue, the peacebuilding processes, and the means for the resolution of conflicts.
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Irikefe, Paul O. "The prospects of the method of wide reflective equilibrium in contemporary African epistemology." South African Journal of Philosophy 40, no. 1 (January 2, 2021): 64–74. http://dx.doi.org/10.1080/02580136.2021.1891801.
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Adeniyi, Emmanuel. "East African Literature and the Gandasation of Metropolitan Language – Reading from Jennifer Makumbi’s Kintu." Tydskrif vir Letterkunde 58, no. 1 (May 7, 2021): 86–97. http://dx.doi.org/10.17159/tl.v58i1.8272.
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Jennifer Nansubuga Makumbi is, without doubt, one of the finest literary writers to have come out of East Africa. The Ugandan has succeeded in writing herself into global reckoning by telling a completely absorbing and canon-worthy epic. Her creative impulse is compelling, considering her narration of a riveting multi-layered historiography of (B)-Uganda nation in her debut novel, Kintu. With her unique style of story-telling and intelligent use of analepsis and prolepsis to (re)construct spatial and temporal settings of a people’s history, Makumbi succeeds in giving readers an evocative historical text. In narrating the aetiological myth of her people, Makumbi bridges metonymic gaps between two languages – core and marginal. She deliberately attenuates the expressive strength of the English language in Kintu by deploying her traditional Luganda language in the text so as to achieve certain primal goals. The present study seeks to disinter these goals by examining the use of Metonymic Gaps as a postcolonial model to construct indigenous knowledges within a Europhone East African text. The study also mines overall implications of this practice for East African Literature. I argue that, just like her contemporaries from other parts of Africa, Makumbi projects Luganda epistemology to checkmate European linguistic heteronomy on East African literary expression. Her intentionality also revolves around the need to bend the English language and force it to carry the weight of Luganda socio-cultural peculiarities. Consequently, her text becomes a locus of postcolonial disputations where the marginal jostles for supremacy with the core in East African literary landscape.
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Ankobrey, Gladys Akom. "Lived Afropolitanism: Beyond the Single Story." Open Cultural Studies 3, no. 1 (January 1, 2019): 332–46. http://dx.doi.org/10.1515/culture-2019-0029.
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Abstract It has been several years since the term “Afropolitanism” was coined and instigated an intense debate in both the offline and online world. Although Afropolitanism is celebrated for highlighting positive depictions of Africa, it has also been criticised for its supposedly exclusive and elitist focus. Several scholars have distinguished Afropolitanism from Pan-Africanism by framing it as the latter’s apolitical younger version. Following the discussion around these perceived differences, this paper investigates how Afropolitanism negotiates the African diaspora discourse in relation to Pan-Africanism. Thus far, the study of Afropolitanism has remained mostly limited to the field of literary and cultural studies. In order to move the discussion on this term further, this paper explores the lived experiences of twelve black Londoners with Afropolitanism and Pan-Africanism. By using the notion of “performance,” I show that Afropolitanism and Pan-Africanism are constructed and deconstructed in both diverse and overlapping ways. The narratives emerging out of this dialogue question the centrality of the Middle Passage epistemology and the tendency to essentialize experiences in the African diaspora discourse.
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Apoh, Wazi, and Andreas Mehler. "Mainstreaming the Discourse on Restitution and Repatriation within African History, Heritage Studies and Political Science." Contemporary Journal of African Studies 7, no. 1 (August 31, 2020): 1–16. http://dx.doi.org/10.4314/contjas.v7i1.1.
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The recent upsurge of interest in restitution and repatriation debates by practitionersand scholars might offer appropriate chances for true interdisciplinary research.Not only should historical, anthropological and legal studies take part in such aconversation, but also, political science, archaeology and heritage studies. Resolutelyand systematically giving voice to both African stakeholders and African researchersis an imperative. In this introduction, the fresh start of a rich debate is traced, providingthe framework for processing and understanding current debates and practices ofrestitution. Essential and neglected questions are formulated. Detected voids call forthe mainstreaming of a new discourse on restitution and repatriation to play a pivotalrole in the epistemology of these allied disciplines and training
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Radcliff, Dwight A. "Black-ish Missiology: A Critique of Mission Studies and Appeal for Inclusion in the United States Context." Mission Studies 37, no. 2 (June 19, 2020): 169–92. http://dx.doi.org/10.1163/15733831-12341714.
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Abstract Using the idiomatic expression found in the United States, this essay contends that the current field of missiology is black-ish. The expression is used to describe something purports to be Black (African American), but upon close inspection may not be authentic to the culture. This essay seeks to examine the dearth of specifically African American contributions to missiology. Citing issues of internal structuring and epistemology, an argument is made that African American voices and culture are often lost in this maze constituted by a lack of uniformity within mission studies. Additionally, there is an existing catalogue of Black scholarship that deals, directly and indirectly, with mission but is often not given the same latitude of inclusion and review that White scholarship is afforded in the United States.
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Mungwini, Pascah. "African modernities and the critical reappropriation of indigenous knowledges: Towards a polycentric global epistemology." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 8, no. 1 (June 2013): 78–93. http://dx.doi.org/10.1080/18186874.2013.834556.
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Pellebon, Dwain A. "An Analysis of Afrocentricity as Theory for Social Work Practice." Advances in Social Work 8, no. 1 (April 30, 2007): 169–83. http://dx.doi.org/10.18060/139.
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Afrocentricity is developing rapidly within the social work profession as a theory for practice with African Americans. Afrocentric practitioners claim the theory provides a basis for understanding African Americans from an African perspective and cultural value system, and it is the most effective approach to address racial oppression. However, social work has not critically analyzed the merits of Afrocentricity as a source of knowledge to inform the profession. This article takes the initial step to determine whether Afrocentricity is in-fact a theory. Afrocentricity is described, discussed, and analyzed based on current and accepted definitions of theory.The analysis reveals Afrocentric epistemology lacks the rigor to be accepted as an empirically-based theory for practice. The author concludes that Afrocentricity is more accurately categorized as an ideology. Research and practice implications of this conclusion and the need for further critique are discussed.
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Olwage, Grant. "John Knox Bokwe, Colonial Composer: Tales about Race and Music." Journal of the Royal Musical Association 131, no. 1 (2006): 1–37. http://dx.doi.org/10.1093/jrma/fki010.
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This article intervenes in debates on the status of ‘race’ in ethno/musicological writings. It does so through an examination of the compositional discourse of colonial black South African choral music, particularly detailed analyses of the work of John Knox Bokwe (1855–1922) and their metropolitan sources such as late nineteenth-century gospel hymnody, exploring both how Bokwe's compositional practice enacted a politics that became anticolonial and how early black choral music became ‘black’ in its receptions. The article concludes that ethno/musicological claims that colonial black choral music contains ‘African’ musical content conflate race and culture under a double imperative: in the names of a decolonizing politics and a postcolonial epistemology in which hybridity as resistance is racialized.