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Journal articles on the topic 'African American philosophers'
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1
Radney, El-Ra. "Why African American Philosophy Matters: A Case for Not Centering White Philosophers and White Philosophy." Philosophia Africana 20, no. 1 (June 2021): 44–66. http://dx.doi.org/10.5325/philafri.20.1.0044.
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ABSTRACT This article asks why African American Philosophy matters. The notion of the “Black philosopher” continues to be an enigma. African descendants are not generally associated with the revered location and status of “the philosopher” and with doing philosophy. In a celebration of the sustained work of the Black philosopher-practitioner, who continues to suffer a fate of deliberate academic “invisibility” and historical erasure, this article supports the expansion of philosophical categories, philosophical conversation, and philosophical inclusivity. This work contends that the marginalization of African American philosophy can be understood from a synthesis of Foucault’s thesis of “subjugated knowledge” (how certain discourses are routinely disqualified by dominant ones) and Black philosopher Lewis Gordon’s explanation of “subverted realization,” which is built in to “white” modern thought. Both key philosophers help locate the problem questioned here. The overriding current of the “white (main) stream” of philosophy, by its deliberate exclusion of African American philosophy, disqualifies it.
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Allen, Anita L. "African-American Philosophers and the Critique of Law." Black Scholar 43, no. 4 (December 2013): 17–23. http://dx.doi.org/10.5816/blackscholar.43.4.0017.
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Allen, Anita L. "African-American Philosophers and the Critique of Law." Black Scholar 43, no. 4 (December 2013): 17–23. http://dx.doi.org/10.1080/00064246.2013.11413660.
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Verharen, Charles. "Nietzsche and Three Africana Philosophers on Diversifying Ethics Across the Curriculum." Teaching Ethics 21, no. 1 (2021): 45–67. http://dx.doi.org/10.5840/tej202218100.
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This essay takes Nietzsche’s remarks on ethics as springboards for developing a method of diversifying the teaching of ethics to confront twenty-first century existential crises. Prompted by Darwin’s research, Nietzsche envisioned humanity’s self-extinction through science and technology unchecked by philosophy. A curriculum for teaching ethics to confront that catastrophe includes all the intellectual disciplines and focuses on the evolution of ethics over time. The curriculum’s primary objective is to stimulate students to create new values appropriate to their changing circumstances. After focusing on Nietzsche’s early efforts to define philosophy’s role with respect to art and science, the essay advances a rationale and methodology for diversifying ethics across the curriculum. The essay then describes African American and African proposals that have the promise of transforming Nietzsche’s remarks on promoting diversity in ethics into practical instruments for guaranteeing life’s future.
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Korycki, Kate. "African American philosophers and philosophy: an introduction to the history, concepts, and contemporary issues." Ethnic and Racial Studies 43, no. 13 (January 9, 2020): 2480–82. http://dx.doi.org/10.1080/01419870.2019.1707845.
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Anderson, Victor. "A Relational Concept of Race in African American Religious Thought." Nova Religio 7, no. 1 (July 1, 2003): 28–43. http://dx.doi.org/10.1525/nr.2003.7.1.28.
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This essay is a critical exploration of the ways that race is being constructed in the contemporary climate of postmodern philosophical discourse. The author seeks to forge an ongoing conversation among black philosophers and African American theologians around race in each discourse. Race is understood by the author as a deep symbol of Western culture that is paralleled to the primitive/civilization symbols that have structured Western intercultural encounters with African peoples. The essay proceeds by developing the concept of race as a deep symbol, drawing on the work of Edward Farley. It explicates how race is debated in contemporary black philosophy by focusing on Kwame Anthony Appiah's and Lucius Outlaw's conceptualizations. By turning to the hermeneutical theory of Charles H. Long, the essay attempts to construct a relational theory of race that synthesizes both Appiah's and Outlaw's perspectives and then connects the relational theory of race to black religion and theology.
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Purcell, L. Sebastian. "Review of What White Looks Like: African-American Philosophers on The Whiteness Question, ed. George Yancy." Essays in Philosophy 9, no. 1 (2008): 162–67. http://dx.doi.org/10.5840/eip20089130.
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Grossi, Élodie. "New avenues in epigenetic research about race: Online activism around reparations for slavery in the United States." Social Science Information 59, no. 1 (January 21, 2020): 93–116. http://dx.doi.org/10.1177/0539018419899336.
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In recent years, many studies invoking epigenetic mechanisms have focused on nutrition, studying the epigenetic incidence of stress in African-American populations who suffered the trauma of slavery or on prenatal stress transmitted from African-American mothers to their offspring. According to some studies, this traumatic memory is transmitted according to a transgenerational mechanism and induces a modification of the epigenome (which is to be understood as a key variable in the expression of an individual’s genes) of a large number of individuals whose ancestors – still according to these studies – underwent a metabolic change related to slavery, due, notably, to nutritional deprivations. While the transgenerational transmission mechanism of trauma is still being questioned by many epigenetic researchers today, and thus not universally accepted by the peer community, it is interesting to consider that activists in favor of reparations related to slavery, especially African Americans, as well as anthropologists and philosophers, are increasingly citing this reasoning of cause and effect as ‘proof’– which allegedly demonstrates that ‘race’ has indeed entered the body through the epigenome. This new research, coupled with its wide reception, have contributed to define biology as an object that is ‘social’, and which individuals can therefore exploit to their advantage in their demands for reparations. This article will therefore seek to cast light upon the complex intertwinement between the field of epigenetic productions and the circulation of theories and concepts in activists’ circles demanding reparations, as well as in newspapers featuring science columns.
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Harfouch, John. "Anti-colonial Middle Eastern and North African Thought." Radical Philosophy Review 24, no. 2 (2021): 169–97. http://dx.doi.org/10.5840/radphilrev202163117.
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I argue that while recognition is important for Middle Eastern and North African philosophers in academia and society, recognition alone should not define the anti-colonial movement. BDS provides a better model of engagement because it constructs identities in order to bring about material changes in the academy and beyond. In the first part of the essay, I catalog how MENA thought traditions have been and continue to be suppressed within the academy and philosophy in particular. I then sketch one possible path to better representation in philosophy by reading Fayez Sayegh’s analyses of Zionist colonialism and Palestinian non-being. In the second half of the essay, I argue that BDS is among the premier anti-colonial movements on American campuses today because it is a materialist anti-racist movement. Insofar as that movement is often shunned and prohibited, an anti-colonial society offers a membership in exile.
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Kuzina, Daria D. "The Depths of My Africa: Travelogues on the Land of Ancestors by Claude McKay and Langston Hughes." RUDN Journal of Studies in Literature and Journalism 26, no. 2 (December 15, 2021): 227–36. http://dx.doi.org/10.22363/2312-9220-2021-26-2-227-236.
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The article is devoted to the image of Africa in the travelogues by poets Claude McKay (A Long Way From Home, 1937) and Langston Hughes (The Big Sea, 1940), the significant figures of Harlem Renaissance; and also compares this image with Africa in the poems of both writers. The image of Africa as the land of ancestors and the foremother of the Negro people was popular among the artists and philosophers of the Harlem Renaissance, but at the same time, it was often idealized. That is why meeting a real Africa becomes, to some extent, a moment of truth for an African-American artist, the reason to take a new look at himself and his values. Biographies of Hughes and McKay reveal why equally motivated, at first glance, writers united by a common dream of a black peoples home, when faced with the real Africa, react to it in exactly the opposite way. The article shows that young cosmopolitan poet Langston Hughes did not find respond to his poetic ideals in real Africa and after that forever divided Africa into real and poetic, while Claude McKay, who kept up the reunification of the Negro people and had traveled around the whole Europe, only in Africa for the first time in his life went native. At the same time, Hughes is significantly influenced by his mixed origins and McKay - by his colonial background. The article contains materials of correspondence, fragments of the travelogues never been translated into Russian before.
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Bwalya Lungu, Nancy, and Alice Dhliwayo. "African American Civil Rights Movements to End Slavery, Racism and Oppression in the Post Slavery Era: A Critique of Booker T. Washington’s Integration Ideology." EAST AFRICAN JOURNAL OF EDUCATION AND SOCIAL SCIENCES 2, Issue 3 (September 30, 2021): 62–68. http://dx.doi.org/10.46606/eajess2021v02i03.0104.
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The Transatlantic Slave trade began during the 15th century when Portugal and subsequently other European kingdoms were able to expand overseas and reach Africa. The Portuguese first began to kidnap people from the West Coast of Africa and took those that they enslaved to Europe. This saw a lot of African men and women transported to Europe and America to work on the huge plantations that the Whites owned. The transportation of these Africans exposed them to inhumane treatments which they faced even upon the arrival at their various destinations. The emancipation Proclamation signed on 1st January 1863 by the United States President Abraham Lincoln saw a legal stop to slave trade. However, the African Americans that had been taken to the United States and settled especially in the Southern region faced discrimination, segregation, violence and were denied civil rights through segregation laws such as the Jim Crow laws and lynching, based on the color of their skin. This forced them especially those that had acquired an education to rise up and speak against this treatment. They formed Civil Rights Movements to advocate for Black rights and equal treatment. These protracted movements, despite continued violence on Blacks, Culminated in Barack Obama being elected the first African American President of the United States of America. To cement the victory, he won a second term, which Donald Trump failed to obtain. This paper sought to critic the philosophies of Booker T. Washington in his civil rights movement, particularly his ideologies of integration, self-help, racial solidarity and accommodation as expressed in his speech, “the Atlanta Compromise,” and the impact this had on the political and civil rights arena for African Americans.
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Bwalya Lungu, Nancy, and Alice Dhliwayo. "African American Civil Rights Movements to End Slavery, Racism and Oppression in the Post Slavery Era: A Critique of Booker T. Washington’s Integration Ideology." EAST AFRICAN JOURNAL OF EDUCATION AND SOCIAL SCIENCES 2, Issue 3 (September 30, 2021): 62–68. http://dx.doi.org/10.46606/eajess2021v02i03.0104.
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The Transatlantic Slave trade began during the 15th century when Portugal and subsequently other European kingdoms were able to expand overseas and reach Africa. The Portuguese first began to kidnap people from the West Coast of Africa and took those that they enslaved to Europe. This saw a lot of African men and women transported to Europe and America to work on the huge plantations that the Whites owned. The transportation of these Africans exposed them to inhumane treatments which they faced even upon the arrival at their various destinations. The emancipation Proclamation signed on 1st January 1863 by the United States President Abraham Lincoln saw a legal stop to slave trade. However, the African Americans that had been taken to the United States and settled especially in the Southern region faced discrimination, segregation, violence and were denied civil rights through segregation laws such as the Jim Crow laws and lynching, based on the color of their skin. This forced them especially those that had acquired an education to rise up and speak against this treatment. They formed Civil Rights Movements to advocate for Black rights and equal treatment. These protracted movements, despite continued violence on Blacks, Culminated in Barack Obama being elected the first African American President of the United States of America. To cement the victory, he won a second term, which Donald Trump failed to obtain. This paper sought to critic the philosophies of Booker T. Washington in his civil rights movement, particularly his ideologies of integration, self-help, racial solidarity and accommodation as expressed in his speech, “the Atlanta Compromise,” and the impact this had on the political and civil rights arena for African Americans.
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Dickerman, Leah. "Aaron Douglas and Aspects of Negro Life." October 174 (December 2020): 126–62. http://dx.doi.org/10.1162/octo_a_00411.
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In 1934, Aaron Douglas created an epic four-panel mural series, Aspects of Negro Life (1934), for the branch library on 135th Street in Manhattan, now the Schomburg Center for Research in Black Culture. The panels answered a call, issued by the first major program for federal support of the arts in the United States, to represent “an American scene.” In them, Douglas traced the trajectory of African American history in four stages and across two mass migrations: from Africa into enslavement in America; through Emancipation and Reconstruction; into the modern Jim Crow South; and then northward with the Great Migration to Harlem itself. The narrative Douglas constructed was remarkable in both its historical sweep and as a story of America seen through Black eyes. This essay explores how Douglas's approach to the trenchant and understudied Aspects of Negro Life panels was shaped by rich conversations across a decade-about what it meant to be Black in America, how the “African” in “African-American” was to be understood, and what a distinctly African-American modernism might be-with an interdisciplinary nexus of thinkers, activists, and artists that included W. E. B. Du Bois; a co-founder of the NAACP and co-editor of the Crisis, sociologist Charles S. Johnson; poet-activist James Weldon Johnson; bibliophile Arturo Schomburg; and philosopher-critic Alain Locke. Looking at Douglas's visual narrative in this context offers insight into how parallel practices of archive-building, art making, history writing, and criticism came together not only to shape a vision of America but also to champion a model of Black modernism framed through diaspora.
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Macdonald, Heather, David M. Goodman, and Katie Howe. "The Ghetto Intern: Culture and Memory." Journal of Phenomenological Psychology 45, no. 1 (May 28, 2014): 61–71. http://dx.doi.org/10.1163/15691624-12341268.
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Abstract Many philosophers have argued that psychological time is a fundamental, inherent quality of consciousness that provides continuity and sequence to mental events—enabling memory. And, since memory is consciousness, psychological time enables the individual intentionality of consciousness. Levinas (1961), on the other hand, argues that an individual’s past, in the most original sense, is the past of other. The irreducible alterity of one’s past sets the stage for the other who co-determines the meaning of the past. This paper is about the exploration cultural memory within the context of a Caucasian doctoral student entering into an African-American community during an internship, who finds that cultural memories are remarkably more complicated than the propositional description of historic events. The paper further explores how cultural memory is not a record of “what happened” but a sociolinguistic creative meaning making process. Histories can be contested. Memory, on the other hand, never adheres to the strict true or false dichotomy. Memory is like searching for the Divine, it cannot be found, only revealed in mysterious and small details. Memory, is the intruding of the infinite, creating as an effect the idea of a finite (August, 2011), they are not “representations” of the past nor are they a kind of mnemonic system of subjectivism to mediate all of consciousness.
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Wudson Guilherme de Oliveira. "A interseccionalidade dos povos bantu e suas afroperspectivas no chão da escola, na disciplina de filosofia." Europub Journal of Education Research 2, no. 1 (December 28, 2021): 10–30. http://dx.doi.org/10.54745/ejerv2n1-002.
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Este artigo tem como objetivo apresentar reflexões da Filosofia Africana (LOPES e SIMAS, 2020) acerca da ancestralidade, da história, cultura e linguística dos Povos Bantu (LWANGA-LUNYIIGO, e VANSINA, 2010) e a necessidade da implementação da Lei Federal 10.639/2003, bem como do compromisso para que se consolide a sua efetivação no Ensino de Filosofia (NOGUEIRA, 2011). Para o sucesso desta proposta, trabalhamos os valores morais e norteadores da Ética e as questões ligadas ao Respeito com uma turma do 1º Ano do Ensino Médio, composta por Alunados de jovens Pretos (as), Pardos (as) e Brancos (as) inseridos em uma instituição privada de educação na Baixada Fluminense, cidade metropolitana do Rio de Janeiro, onde evidenciamos uma Pedagogia Antirracista (GOMES, 2017) e Decolonial (WALSH, 2013) a partir das pesquisas de Filósofos e Filosofas Afro-americanos, Africanos (ASANTE, 2009) e Afro-brasileiros, que produziram pensamentos filosóficos amparados na afroperspectiva. A metodologia utilizada foi gerada a partir de Oficinas, Rodas de Diálogos, Exposições de Livros de Literaturas Africanas, Indígenas e Afro-Brasileiros, apresentações sensibilizadoras de vídeos, textos e slides afrocentrados, onde serviram de subsídio para propor as discussões na Luta contra o Racismo. Graças a estas dinâmicas, foi possível descolonizar olhares eurocêntricos, racistas, xenofóbicos, machistas, homofóbicos entre outros, além de aumentar as estimas de Alunos Negros, proporcionar e construindo estratégias sólidas para a contribuição da valorização e a construção das identidades negras em prol da redução do Racismo.
This article aims to present reflections on African Philosophy (LOPES and SIMAS, 2020) about the ancestry, history, culture and linguistics of the Bantu People (LWANGA-LUNYIIGO, and VANSINA, 2010) and the need to implement the Federal Law 10.639/2003, as well as the commitment to consolidate its effectiveness in the Teaching of Philosophy (NOGUEIRA, 2011). For the success of this proposal, we work on the moral and guiding values of Ethics and issues related to Respect with a class of the 1st Year of High School, made up of Black, Brown and White students. in a private educational institution in Baixada Fluminense, a metropolitan city of Rio de Janeiro, where we evidenced an Anti-racist (GOMES, 2017) and Decolonial (WALSH, 2013) Pedagogy from the research of African-American and African Philosophers (ASANTE, 2009) and Afro-Brazilians, who produced philosophical thoughts supported by an Afro-perspective. The methodology used was generated from Workshops, Rounds of Dialogs, Exhibitions of African, Indigenous and Afro-Brazilian Literature Books, sensitizing presentations of Afro-centered videos, texts and slides, which served as a subsidy to propose discussions in the Fight against Racism. Thanks to these dynamics, it was possible to decolonize Eurocentric, racist, xenophobic, sexist, homophobic views, among others, in addition to increasing the esteem of Black Students, providing and building solid strategies for the contribution of valorization and the construction of black identities in favor of reduction of Racism.
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du Plessis, Guy, and Robert Weathers. "The Utility of Jan Smuts’ Theory of Holism for Philosophical Counseling." International Journal of Philosophical Practice 8, no. 1 (2022): 80–102. http://dx.doi.org/10.5840/ijpp2022817.
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This article explores the potential utility of the theory of Holism as developed by South African philosopher, British Commonwealth statesman and military leader, Jan Smuts, for philosophical counselling or practice. Central to the philosophical counseling process is philosophical counsellors or practitioners applying the work of philosophers to inspire, educate and guide their counselees in dealing with life problems. For example, Logic-Based Therapy (LBT), a method of philosophical counselling developed by Elliot Cohen, provides a rational framework for confronting problems of living, where the counselor helps the counselee find an uplifting philosophy that promotes a guiding virtue that acts as an antidote to unrealistic and often self-defeating conclusions derived from irrational premises. We present the argument that Holism is one such uplifting philosophy which can be of utility to philosophical counselors or practitioners to help their counselees with confronting problems of living. Furthermore, we argue that Smuts’ articulation of freedom can act as a guiding virtue within this uplifting philosophy of Holism in accordance with the methodology of LBT. Smuts’ contribution to philosophy and psychology is arguably inadequately credited, and for this reason, and to the best of our knowledge, Smuts’ theory of Holism has yet to be discussed in the context of philosophical counseling or practice. Given these omissions, we begin this article with a discussion of his influence on 20th Century Anglo-American psychology. We then provide a brief historical context, and an introduction to the central argument of Smuts’ Holism, as well as a brief overview of the origins of Smut’s Holism and an introduction to his book Holism and Evolution. In the remainder of the article, we discuss several foundational concepts that underlie Smuts’ theory of Holism, as articulated and developed in his book Holism and Evolution, to substantiate our arguments. We conclude by highlighting the limitations of our article, limitations to Smuts’ model, and the challenges inherent in the use of a now largely antiquated theory, even by Smuts’ own admission nineteen years after its publication, for the purposes of contextualizing and substantiating the arguments and recommendations presented herein.
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Kristeva, Julia, and Alison Rice. "Forgiveness: An Interview." PMLA/Publications of the Modern Language Association of America 117, no. 2 (March 2002): 278–95. http://dx.doi.org/10.1632/003081202x62006.
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This interview with julia kristeva, conducted on 25 april 2000, focuses on forgiveness, a topic that is receiving considerable attention worldwide. Numerous nations around the globe have recently extended apologies to specific groups of people, including South Africa, to victims of apartheid; Britain, to the Maori people; Australia, to stolen aboriginal children; the United States, to Native Americans, Japanese Americans, and African Americans; and Germany, to victims of the Holocaust. This remarkable international proliferation of requests for forgiveness for wrongdoing and of attempts to make amends has not escaped the attention of prominent literary critics and philosophers.
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Prieto, Leon C., and Simone T. A. Phipps. "Re-discovering Charles Clinton Spaulding’s “The Administration of Big Business”." Journal of Management History 22, no. 1 (January 11, 2016): 73–90. http://dx.doi.org/10.1108/jmh-01-2015-0004.
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Purpose – The purpose of this paper is to reveal the contributions made by Charles Clinton Spaulding, a prominent black business leader in the USA in the early 1900s. This paper highlights the management philosophies and practical work of Spaulding, an individual who considerably influenced African-American management thought and practice, and played an important role in Corporate America from the turn of the twentieth century onward. Design/methodology/approach – The research was conducted by reviewing and synthesizing a number of writings including published works by Spaulding himself, as well as articles about Spaulding from sources such as history journals, newspapers and other resources. Findings – Spaulding’s contributions were significant, from his insight regarding the fundamental necessities for the effective management of a business, to his management style and implementation of practices which reflected his recognition of the importance of transformational leadership, employee development, diversity, corporate social responsibility and a strong positive culture for the successful management of an enterprise. Thus, this paper concludes that the title of “Father of African-American Management” is a fitting tribute to this business pioneer who overcame the odds to become the most successful black business executive in the early twentieth century. Originality/value – The contributions made by minorities, including African-Americans, to management thought and practice have not been adequately covered in the literature. This paper begins to fill a noticeable void by drawing from infrequently acquired sources such as Spaulding’s article “The Administration of Big Business” and highlighting his contributions to the African-American community and the business community at large.
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Lamola, Malesela John. "PETER J. KING AND THE TRANSFORMATION OF THE PHILOSOPHICAL CANON: AN AFRICANIST APPRECIATION." Phronimon 16, no. 1 (January 29, 2018): 62–76. http://dx.doi.org/10.25159/2413-3086/3812.
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From a perspective of an advocacy for a multi-culturally sensitive epistemology, as well as from the context of the politics of decision-making on which thinkers get inaugurated into a community of what is regarded as standard-bearers of what passes as philosophy, Peter King’s One hundred philosophers: The life and work of the world’s greatest thinkers (2004) is instructive. He creatively breaks the boundaries of the traditional canonical criteria of Western philosophy and installs into a singular chronological compendium thinkers from Asia, Africa, Europe and the Americas as philosophers whose works set the frontiers of philosophic erudition. Our critical observation is that King profoundly subverts the myth and challenges the doctrine of positing European thinkers as bulwarks of a universally superior epistemic system. Drawing from the amply documented protestation of African philosophy against the supremacist tendencies of the hegemonic Western academy, as well as from Walter Mignolo’s critical framework on the proclivity of a colonial epistemology to masquerade as universal, this essay critically highlights the historico-cultural mechanisms whereby the Western philosophical tradition sets itself as the arbiter and universal measure of what passes as philosophy, or a philosopher. King’s book is presented as a commendable negation of this tendency and as a demonstration of a culturally equitable and pluraversal (as opposed to the Eurocentric universal) approach to the recognition of philosophical genius. The essay is a contribution to the demands for the transformation of the conceptualisation of philosophy in the post-colonial academy.
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Bernstein, Richard J. "Cultural pluralism." Philosophy & Social Criticism 41, no. 4-5 (January 4, 2015): 347–56. http://dx.doi.org/10.1177/0191453714564855.
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The expression ‘cultural pluralism’ was popularized by Horace Kallen, a student of William James. I explore the meaning of pluralism in the context of the American pragmatic tradition with emphasis on the meaning of pluralism for William James. Kallen sought to characterize cultural pluralism in contrast with the idea of America as a ‘melting-pot’. I also examine the contributions of Randolph Bourne and the African-American philosopher Alain Locke to the discussion of cultural pluralism. I conclude by indicating that the idea of a democratic society that respects and is enriched by differences is highly relevant to contemporary discussions of cultural pluralism in a global context.
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Prieto, Leon C., Simone T. A. Phipps, John K. Osiri, and John F. LeCounte. "Creating an interface." Journal of Management History 23, no. 4 (September 11, 2017): 489–506. http://dx.doi.org/10.1108/jmh-04-2017-0016.
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Purpose This paper, via the use of management and entrepreneurial philosophies from Charles Clinton Spaulding, aims to advocate the integration of African-American Entrepreneurship and Management History into the business curriculum at historically black colleges and universities (HBCUs) as well as predominantly white institutions (PWIs). Along with this curriculum update, the use of critical pedagogy as a form of critical thinking is also recommended to complement the learning process. Design/methodology/approach Articles from early and recent newspapers, magazines, journals and books were examined and synthesised to clarify how curriculum modification and critical pedagogy could aid in increased entrepreneurial success. Findings The paper concludes with a framework that demonstrates the curriculum interface, including Spaulding’s insights and critical pedagogy, to connect black students to entrepreneurial success. Originality/value Although African-Americans surpass Caucasian-Americans in entrepreneurial attempts, blacks lag behind whites in entrepreneurial success. A reason for their higher failure rate is a lack of exposure to positive images who are also black. Integrating African-American Entrepreneurship and Management History into the business curriculum will help ensure that these positive images are sufficiently introduced and explored as a source of learning. Critical pedagogy is also endorsed as a complementary strategy to aid learning, as it is associated with processes that deviate from traditional instruction that often ignores student diversity, to facilitate the expansion of the mind as well as social transformation.
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Silvério, Valter Roberto. "the brownies’ book: du bois e a construção de uma referência literária para identidade negra infanto-juvenil." childhood & philosophy 17 (July 23, 2021): 01–27. http://dx.doi.org/10.12957/childphilo.2021.58430.
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In the period from January 1920 to December 1921 a cooperation between Jessie Fauset, Augustus Dill and W.E.B. Du Bois resulted in the publication of a periodical called “The Brownies’ Book” (TBB) the first publication for North American black, and not white (colored people) children and young people. The creation of “The Brownies' Book” (TBB) was a pioneering event in African American literature in general and, more specifically, in the field of African American children's literature, as it was the first periodical composed and published by African Americans for black children who, until then, searched in vain for material that included a perspective on their experience and history. This article argues that the TBBs were one of the harbingers of the movement called the Harlem Renaissance, constituting a children's literary materialization of the path towards the emergence of what the philosopher Alain Locke called the New Negro. What was being formulated was both the deconstruction of stereotypes associated with blacks and the active projection/creation of a positive identification with their local and ancestral community. This paper seeks to identify the post-WWI discursive strategies and practices of de-racialization proposed for “the children of the sun”, as W.E.B. Du Bois called them, in order to stop seeing themselves “through the eyes of others” (Du Bois, 1903).
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Edwards, Harry. "Democratic Pluralism: Placing African-American Student-Athletes in the Context of a New Agenda for Higher Education." NACADA Journal 11, no. 2 (September 1, 1991): 28–118. http://dx.doi.org/10.12930/0271-9517-11.2.28.
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Harry Edwards delivered the NACADA Journal symposium lecture at the 1990 NACADA National Conference. He was invited by the Journal's editors to expand the ideas he presented into an article to give the entire membership an opportunity to examine these ideas. We have also included responses from several professionals who are actively involved in exploring the issues that Edwards deals with. The editors welcome further responses to this article. The character and dynamics of developments at the interface of intergroup relations, education, and sport are shown to be deeply embedded in the historical evolution and intertwined with the contemporary complexities and contradictions of race and ethnic relations more generally in American society. The proposition is developed that African-American student-athletes' patterned negative outcomes can be reliably understood and effectively addressed only if due consideration is given social, cultural, and political forces that serious-impact but that emanate far beyond the institutional functioning of academia and sport. Established and broadly accepted African-American advancement strategies and goals are critiqued and evaluated relative to their past viability and future remedial potential as adjunctive influences upon the content, contours, and direction of African-American education. Competing educational philosophies and methods are analysed and assessed as to the appropriateness and promise of each in a postindustrial, ever more ethnically diverse America. Democratic pluralism is posed as an alternative to both established Black liberal and incipient Black neoconservative integration/assimilation dispositions and change regimens, as well as to various Black separatist and separate development strategems relative to African-American individual and collective advancement in sport, education, and society. Broad perspectives and guidelines pertaining to the role responsibilities and realms of accountability of educational administrators (particularly college presidents and chancellors), counselling supervisors and academic advisors, teachers, African-American communities and families, and African-American student-athletes are discussed against a background of longstanding and ongoing Black/White intergroup tensions and heightened athletic and academic pressures upon the student-athlete.
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Kuzovenkova, Yulia. "The norm and deviation boundaries in the subcultural aspect." Socium i vlast 4 (2020): 47–55. http://dx.doi.org/10.22394/1996-0522-2020-4-47-55.
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Introduction. The article examines the role of youth culture (in particular, counterculture and subculture) in reformatting the modern sociocultural space. As long ago asin the 1970s. the researchers pointed out that young people, showing their active position, change the realities of the socio-cultural space in which their parents lived. The research is based on the materials of the graffiti and street art subculture, as an informal artistic practice. The graffiti subculture emerged among African American teenagers in the 1970s in New York City. The first label that this subculture has been endowed with by society and city authorities is vandalism. However, in the late 1970s early 1980s graffiti is involved in the sphere of the art world institutions activities (private galleries) and becomes in demand among collectors. Street art emerges under its influence. The aim of the study is to reveal due to what characteristics of the socio-cultural space the transition from deviation (vandal practice) to the asserting norm became possible. Methods. The methodological basis of the research is the theory of generations by K. Mannheim and his concept of «fresh contact», which indicates the rethinking of the previously assimilated sociocultural experience by the subjects of culture. Another methodological basis is the concept of rhizome, introduced into scientific circulation by the philosophers J. Deleuze and F. Guattari. Scientific novelty of the research. It is shown how the rhizomatic principle of organizing culture is realized during the transition of youth practice from the space of deviant, in accordance with social norms, actions into the institutionalized space of the art world. Results. Using the example of the metamorphosis that the youth subculture of graffiti underwent in the late 20th — early 21st centuries, the author shows how the boundaries between norm and deviation are shifting in modern society. Conclusions. The rhizom principle, clearly manifested in the organization of the space of postmodern culture, allows graffiti and street art to make the above transition. The fall of the great narrative in the art world leads to the loosening of hierarchies and creates an opportunity for the integration of once marginal phenomena into the space of official art. K. Mannheim’s concept of «fresh contact» is effective in the study of postmodern culture.
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James, Jennifer C. "Dread." American Literature 92, no. 4 (October 6, 2020): 689–96. http://dx.doi.org/10.1215/00029831-8780899.
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Abstract Reinterpreting nineteenth-century philosopher Søren Kierkegaard’s theory of “dread,” this essay situates the fear surrounding COVID-19 within a larger historical framework to consider the affective dimension of the virus’s emergence for African Americans.
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Peters, Michael A. "Interview with George Yancy, African-American philosopher of critical philosophy of race." Educational Philosophy and Theory 51, no. 7 (August 28, 2018): 663–69. http://dx.doi.org/10.1080/00131857.2018.1498214.
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Trondman, Mats. "Horace Pippins konst." Educare - vetenskapliga skrifter, no. 1 (March 20, 2020): 109–43. http://dx.doi.org/10.24834/educare.2020.1.6.
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The article focuses on the African-American painter Horace Pippin (1888-1946). By using a cultural sociologically informed approach it connects his life – how Pippin became an artist –and art – what his art can mean to us – with the aim of understanding how an art for art’s sake (konstens egenvärde) can be related to, yes, even make up the presupposition for, an art for art’s surplus value (konstens mervärde) concerning issues of race, politics, the arts and diversity. The guiding question is what we can learn from the African-American philosopher Cornell West’s analysis of the meaning of Pippin’s art, which in turn is deeply informed by the sociologist W.E.B Du Bois’ (1868-1963) concept of “double consciousness”; how Pippin paints an African-American everyday life beyond the white gaze. Through such an understanding of Pippin’s, in his own words, “art’s life history, that is my art”, the article also provides an idea of what sociology of art and art didactics might be.
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Pyrova, Tatiana Leonidovna. "Philosophical-aesthetic foundations of African-American hip-hop music." Философия и культура, no. 12 (December 2020): 56–62. http://dx.doi.org/10.7256/2454-0757.2020.12.34717.
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This article is dedicated to the philosophical-aesthetic foundations of African-American hip-hop music of the late XX century. Developed by the African philosopher Leopold Senghor, the author of the theory of negritude, concept of Negro-African aesthetics laid the foundations for the formation of philosophical-political comprehension and development of the principles of African-American culture in the second half of the XX century in works of the founders of “Black Arts” movement. This research examines the main theses of the aesthetic theory of L. Senghor; traces his impact upon cultural-political movement “Black Art”; reveals which position of his aesthetic theory and cultural-political movement “Black Arts” affected hip-hop music. The author refers to the concept of “vibe” for understanding the influence of Negro-African aesthetics upon the development of hip-hop music. The impact of aesthetic theory of Leopold Senghor upon the theoretical positions of cultural-political movement “Black Arts” is demonstrated. The author also compares the characteristics of the Negro-African aesthetics and the concepts used to describe hip-hop music, and determines correlation between them. The conclusion is made that the research assessment of hip-hop music and comparative analysis of African-American hip-hop with the examples of global hip-hop should pay attention to the philosophical-aesthetic foundations of African-American hip-hop and their relation to Negro-African aesthetics, which differs fundamentally from the European aesthetic tradition.
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Alves Araújo, Gilberto, and Gizélia Maria da Silva Freitas. "A review on discourse studies concerning migrants in media publications from Brazil and South Africa: towards more Afro-Latin perspectives." INDEX COMUNICACION 12, no. 01 (January 15, 2022): 309–33. http://dx.doi.org/10.33732/ixc/12/01arevie.
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This paper reviews scientific literature about representation on migrants in Global South media and in other parts of the world, focusing on comparative studies in Brazil and South Africa, and providing suggestions for less Eurocentric perspectives relating to such topic. We resort to a critical review on theoretical references and multiple studies published between the second half of the last century and the beginning of this century. South African comparative research through meta-studies and their quantitative tendency —alongside French Discourse Analysis, Bakhtinian Circle and Greimas’ influence in Brazil— indicate how this type of research needs to be expanded in the Global South. This paper recommends the construction of more systematic content-based analyses and the exploration of the different degrees and forms through which balanced or patronizing portrayals on migrants are projected in media. Dislocation from a dominant sociocognitive perspective towards inter-semiotic/sociolinguistic approaches is advisable. This work also suggests that Pan-Africanism, African approaches, and/or Latin-American philosophies should be part of this foundation for migration criticism, especially if these migratory processes are analyzed in media or communication context
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Mamdani, Mahmood. "The Social Basis of Constitutionalism in Africa." Journal of Modern African Studies 28, no. 3 (September 1990): 359–74. http://dx.doi.org/10.1017/s0022278x00054604.
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Are human rights a western invention? Is their very conception, and the accompanying notion of a legal process that sets definite limits on the exercise of political power, an invention of the seventeenth-century Enlightenment philosophers, and an ideological product of the French and the American Revolutions? And thus, is any talk of human rights in Africa tantamount to a mechanical importation of a western bourgeois ideological conception without the struggles and the relations that gave rise to it in the first place?
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Shott, Brian. "FORTY ACRES AND A CARABAO: T. THOMAS FORTUNE, NEWSPAPERS, AND THE PACIFIC'S UNSTABLE COLOR LINES, 1902–03." Journal of the Gilded Age and Progressive Era 17, no. 1 (April 5, 2017): 98–120. http://dx.doi.org/10.1017/s1537781416000372.
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In late 1902, exhaustion, financial distress, and the desire for a political appointment—combined with aspirations to serve as a broker for the export of African American labor abroad—led famed African American journalist T. Thomas Fortune to secure a temporary appointment with the Roosevelt administration to investigate trade and labor in Hawaii and the Philippines. In Hawaii, Fortune was fêted by the planter class, and allied himself publicly with the educational and political philosophies of Booker T. Washington. His hopes for black emigration and land ownership, however, were vigorously opposed by most newspapers connected to the oligarchy. Hawaii's robust in-language indigenous and ethnic newspapers, meanwhile, voiced their own position on black labor. In Manila, a fiercely entrepreneurial and militaristic American press attacked Fortune. Recent scholarship ties Washington's Tuskegee Institute to a kind of “Jim Crow colonialism” abroad. An in-depth look at Fortune's journey both supports and troubles such a view. Both men hoped U.S. “expansion,” and African American participation in it, might expose not only the power of race, but also its instability and vulnerability; Fortune, in particular, saw newspapers as vital to this task.
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Moore, David Chioni. "African Philosophy vs. Philosophy of Africa: Continental Identities and Traveling Names for Self." Diaspora: A Journal of Transnational Studies 7, no. 3 (December 1998): 321–50. http://dx.doi.org/10.3138/diaspora.7.3.321.
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In various times and places, peoples have wandered the world maintaining older names they hold as theirs. In a broad sense they are exiles, and collectively they form diasporas. At other times it is the names that wander, eventually finding, being found by, and even partly creating peoples. At still other times, both names and peoples, even place-names and divergent groups of people, separately travel, are set in motion, shift, meet, collide, jam, join, switch, separate, and recombine until some happenstance consolidation is seen as natural. Such is the case for Africa, as both name and place. This complex, non-internal naming process is neither unusual nor wrong—indeed, it is the rule for nearly all the world’s geographies and identities. But it can prove vexing. Thus, in the following pages, I will try to clarify Africa’s identity, that conjoining of a name, a place, and a people, by examining two Philosophies associated with it: the contested existing field of African Philosophy, and the as-yet unnamed discursive practice I call Philosophy of Africa. Though I will restrict myself to African(ist) questions, I believe that the principles developed here will be useful to a range of other world identities—those of, for example, “Asia,” “Native America,” “Latino/a,” “the Caribbean,” “Crimean Tatar,” and more—especially in the current postcolonial, transnational, and diasporic age.
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Christensen, Lois McFadyen. "Notable Trade Book Lesson Plan: Harlem Stomp! A Cultural History of the Harlem Renaissance." Social Studies Research and Practice 2, no. 2 (July 1, 2007): 253–57. http://dx.doi.org/10.1108/ssrp-02-2007-b0009.
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This lesson plan is an introduction to the Harlem Renaissance through the award winning, thorough, resource text for youth, Harlem Stomp! A Cultural History of the Harlem Renaissance by Laban Carrick Hill. The Harlem Borough was a place in New York where African Americans migrated and overtly celebrated their cultural capital and rich heritage from the turn of the Twentieth Century through the nineteen forties. Countless artists, writers, poets, musicians, philosophers, and intellectuals contributed to landscape which left an indelible historical identity. Equality and justice characterized the era, continued to influence the country through civil rights, and persists to the present day
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Fletcher Jr., Edward C., and Tony Xing Tan. "Black Lives Matter: Examining an Urban High School STEAM Academy Supporting African American Students, Families, and Communities using a Healing-Centered Approach." International Journal of Multiple Research Approaches 13, no. 1 (April 30, 2021): 41–54. http://dx.doi.org/10.29034/ijmra.v13n1a2.
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In this study, we used an exploratory sequential mixed methods research design to examine how an urban high school STEAM (Science, Technology, Engineering, Arts, and Mathematics) themed academy—with a 98% African American/Black and 100% economically disadvantaged student population—provided wraparound services to demonstrate care for students, families, and the community. We also studied how their school efforts promoted student engagement. In Phase 1, we collected qualitative data to examine the wraparound supports and philosophies that the school stakeholders (N = 39) used to promote a sense of caring as well as community. In Phase 2, we analyzed quantitative survey data from the African American/Black academy students (N = 177) on their levels of engagement (behavioral, cognitive, and emotional) in the school and compared them to African American/Black students at a comprehensive high school (N = 179). Based on a combination of perspectives of school personnel, school stakeholders, and results from the high school survey of student engagement, we found that the wraparound services provided equitable supports for economically disadvantaged students, was instituted using a healing-centered mindset, and enabled the school personnel and stakeholders to adopt a no excuse disposition. Even further, we found that in comparison to students at the large comprehensive high school, the academy students had statistically and practically significantly higher scores on behavioral engagement (p < .001; d = .58), and statistically significantly higher scores on cognitive engagement (p < .01; d = .31). There was no statistically significant difference in emotional engagement (p = .98). Our findings highlight best practices for ensuring equity for African American/Black high schools in the wake of both the Black Lives Matter movement and the COVID-19 pandemic.
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Nocera, Amato. "Negotiating the Aims of African American Adult Education: Race and Liberalism in the Harlem Experiment, 1931–1935." History of Education Quarterly 58, no. 1 (February 2018): 1–32. http://dx.doi.org/10.1017/heq.2017.47.
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This paper examines an “experimental” program in African American adult education that took place at the Harlem branch of the New York Public Library in the early 1930s. The program, called the Harlem Experiment, brought together a group of white funders (the Carnegie Corporation and the American Association for Adult Education)—who believed in the value of liberal adult education for democratic citizenship—and several prominent black reformers who led the program. I argue that the program represented a negotiation between these two groups over whether the black culture, politics, and protest that had developed in 1920s Harlem could be deradicalized and incorporated within the funder's “elite liberalism”—an approach to philanthropy that emphasized ideological neutrality, scholarly professionalism, and political gradualism. In his role as the official evaluator, African American philosopher Alain Locke insisted that it could, arguing that the program, and its occasionally Afrocentric curriculum, aligned with elite liberal ideals and demonstrated the capacity for a broader definition of (historically white) liberal citizenship. While the program was ultimately abandoned in the mid-1930s, the efforts of Locke and other black reformers helped pave the way for a future instantiation of racial incorporation: the intercultural education movement of the mid-twentieth century.
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Ambar, Saladin. "Du Bois and James at Harvard: The Challenges of Fraternal Pairings and Racial Theory." Journal of Race, Ethnicity, and Politics 4, no. 2 (July 29, 2019): 352–77. http://dx.doi.org/10.1017/rep.2019.21.
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AbstractThis article seeks to illuminate the relationship between two of the most important figures in American political thought: the pragmatist philosopher William James, and the pioneering civil rights leader and intellectual, W.E.B. Du Bois. As Harvard's first African American PhD, Du Bois was a critical figure in theorizing about race and identity. His innovative take on double consciousness has often been attributed to his contact with James who was one of Du Bois's most critical graduate professors at Harvard. But beyond the view of the two thinkers as intellectual collaborators, is the fraught history of liberal racial fraternal pairing and its role in shaping national identity. This article examines Du Bois and James's relationship in the context of that history, one marked by troubled associations between friendship and race.
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Estrada Jones, Paula. "Value Creating Education Philosophy and the Womanist Discourses of African American Women Educators." Journal of Interdisciplinary Studies in Education 9, SI (July 16, 2020): 102–13. http://dx.doi.org/10.32674/jise.v9isi.1865.
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The paper documents the initiative of two African American women educators who have utilized these theoretical approaches to solve the educational challenges in their respective communities. Marva Collins and Corla Hawkins decided to build schools in their own communities after realizing that the public schools were not equipped to educate minorities. The story of these two women demonstrates that individuals can address systemic injustices in their communities. Collins and Hawkins were not wealthy. What they possessed was a passion for helping others. Their example can inspire more individuals to take steps using liberating philosophies, like value-creating education and womanist approaches in education, to transform the state of education in their communities.
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Michaud, Thomas A. "Leadership elitism – idealism vs. Realism." Studia Philosophiae Christianae 55, no. 3 (September 30, 2019): 81–103. http://dx.doi.org/10.21697/spch.2019.55.3.04.
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Philosophies of leadership have tended to express and support idealistic or realistic approaches to leadership. Leadership elitism maintains essentially that successful leaders must know and do what is best for their followers, because their followers are not capable of knowing and doing what is best for themselves. This essay offers descriptions of the contrasting traits of leadership idealism and realism, both of which explain elitism as a common trait of idealism. These descriptions are exemplified with an overview of some past and current leadership philosophies, and then with an in-depth analysis of the early twentieth-century views of the African-Americans thinkers W.E.B. Du Bois (idealist) and Booker T. Washington (realist). Some remarks on where leadership philosophy is and could be in the twenty-first century conclude the essay.
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Krasner, David. "Alain L. Locke: The Biography of a Philosopher, and: Slave Songs and the Birth of African American Poetry." African American Review 43, no. 4 (2009): 759–62. http://dx.doi.org/10.1353/afa.2009.0076.
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Rarick, Charles A., and Charles A. Gallagher. "Confucius: The Forgotten Management Theorist." Vision: The Journal of Business Perspective 4, no. 2 (July 2000): 1–4. http://dx.doi.org/10.1177/097226290000400201.
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Although the management literature is now quite extensive in identifying many important contributors to the discipline, it still maintains an American and European focus. This paper has proposed that the Chinese philosopher Confucius was an early and important management theorist. Confucius was an early management consultant, traveling China, offering advice to any government leader who would listen. His advice is not inconsistent with the advice offered by leading behaviorally-oriented management consultants today. Organisational science has been advanced by individuals from many parts of the world, including important contributions from Asia, Africa, and the Indian subcontinent. This paper has proposed that the Western view of management emphasises an American and European tradition, however, important contributors to management theory and practice are often not recognised in this narrow perspective. Readers are advised to look beyond the traditional boundaries in seeking time-honored advice in managing modern organisation. Born 500 years before Christ, the great Chinese philosopher Confucius prepared the groundwork for effective managerial practice. Although most Westerners know of Confucius, few know of his significant contributions in management theory. Confucius was a great advocate of training, personal development, and visionary leadership. His advice on teamwork and employee empowerment predates current proponents by over 2000 years. This paper describes the managerial implications found in the Confucian Analects.
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Saldívar, Ramón. "Criticism on the Border and the Decolonization of Knowledge." American Literary History 34, no. 1 (February 1, 2022): 327–41. http://dx.doi.org/10.1093/alh/ajab078.
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Abstract Structures of hierarchy and domination are never represented in transborder literature as singular effects of social conditions. Instead, they arise from multiple historical factors. Unlike writings that assume a racial binary, literature on the border does not posit one kind of domination and hierarchy as barriers to creating a just, democratic society. In recent literary works from the transborder regions, the yearning for justice within the layered social systems on the border is central, even while its attainment through social transformation remains an attenuated hope. This essay outlines a paradigm for studying the relations between global and local areas of study, such as those in the transborder regions of the Americas. Invoking models for literary critical work in a globally bordered form, it posits the need for a larger view based on how knowledge is generated and human resources used, while acknowledging the reservoir of knowledge that exists beyond Europe and the US in the Global South. The function of the rebordered criticism described here is to respond to issues raised by African philosopher Achille Mbembe, Latin American sociologist Enrique Dussel and other decolonial thinkers concerning different ways of conceiving the achievement of an antiracist and socially just future. In the face of [the] compromised hopefulness [for justice on the border], what kind of criticism could best [respond to and] … help enact projects of social change?
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Aydın, Abdullah. "Johan Vilhelm Snellman’s–Finnish Philosopher, Writer, Diplomat–Statement “Science Centers for All”." International Education Studies 12, no. 12 (November 29, 2019): 85. http://dx.doi.org/10.5539/ies.v12n12p85.
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“Go to temples of science and ideas of Europe. Imitate the Tugendbund, ‘the Union of Virtue’, of which thousands of German youth are the members. Always keep the rule of ‘Fit soul is in fit body’ in mind” (Petrov, 2013, p. 72). This study aimed to show the similarities, in terms of expression, emphasis, and implication, in the about/mission/vision/goals/objectives of various science centers from around the world and in the basic themes derived from Snellman’s statement above, namely, Science for all, Science Centers for all, and Human welfare that he made as a challenge to not only his people but to everyone. Document and content analyses were applied in the study. Within the scope of these analyses, this study investigated the about/mission/vision/goals/objectives sections of websites of science centers from around the world (Asia, Europe, Global, Latin America/The Caribbean, North America, Africa). From this investigation, similar basic themes, derived from Snellman’s statement challenging his people/everyone to adopt this devotion to science, were found in the areas of i) expression in ASTC, CIMUSET/CSTM, CASC and SAASTEC; ii) emphasis in ECSITE, ASDC, ASCN and NSCF; and iii) implication in ASPAC, ASTEN, NCSM, ABCMC and Red-POP. These basic themes, as found in the about/mission/vision/goals/objectives of science centers, can, in effect, be narrowed down to the one theme of “cultural institutions will be a big part of human life” (Madsen 2017, p. 68) science centers in the global village (Touraine, 2016, p. 121) of the future.
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Nelson, J. Ron, John G. Nicholls, and Kenneth Gleaves. "The Effect of Personal Philosophy on Orientation Toward School: African American Students' Views of Integrationist Versus Nationalist Philosophies." Journal of Black Psychology 22, no. 3 (August 1996): 340–57. http://dx.doi.org/10.1177/00957984960223005.
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Mr., Sudeep Kumar. "Theorising Chinese International Relations and the Rise of China." Relaciones Internacionales 27, no. 54 (July 2, 2018): 23–32. http://dx.doi.org/10.24215/23142766e024.
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This paper critically analyses the case study of Chinese international relations theory through the lens of a non-Western International relations theoretical framework.There should be an attempt to democratise the existing international relations discipline because societal interactions among the countries across the globe cannot be judged by the yardstick of Western experiences. Non-Western international relations theories can be also generated under the post-positivist methodological framework, as it is equally important to include the localised voices and experiences of Asian, African and Latin American countries by reactivating their local historical traditions and ancient philosophies, sociological perspective and ontological, epistemological and axiological dimension of international relations theories 3.
Key words: International Relations Theory - Tribute System – Confucian Model of Governance – World Order
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Timalsina, Ramji. "Diasporic Consciousness in Bharati Gautam’s Vigata Ra Baduli." JODEM: Journal of Language and Literature 12, no. 1 (August 7, 2021): 113–25. http://dx.doi.org/10.3126/jodem.v12i1.38727.
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This article aims to explore the diasporic consciousness reflected through Bharati Gautam’s collection of memoirs Vigata Ra Baduli [Past and Hiccups]. As an American Nepali diasporic writer, Gautam has given expression to her experiences in the book. Spending about three and half decades as a diasporan, the writer’s consciousness is different from that of the common Nepali migrants to the USA. To analyse Gautam’s consciousness, this research has used African American philosopher DuBois’s idea of double consciousness. Different interpretations of DuBoisian double consciousness agree that a diasporan has a specific transnational awareness. The elemental aspects of such awareness are the dual nature of thought, relationship to the memory of the homeland, confused state of mind, alienation, a sense of loss of history and culture along with the gain of new cosmopolitan identity. The analysis concludes that Gautam’s diasporic consciousness is expressed through her conscious dealing with diasporic distance, marginalization and discrimination in both the homeland and hostland, the realization of her own divided self, feeling of alienation and the connection with the root. It is hoped that this study will contribute to the discourse of Nepali diasporic consciousness.
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Flory, Dan. "Disgust, Race and Ideology in Carl Franklin’s Devil in a Blue Dress." Film-Philosophy 26, no. 2 (June 2022): 103–29. http://dx.doi.org/10.3366/film.2022.0191.
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This article uses Carl Plantinga’s and Noël Carroll’s theorizations regarding cinematic disgust to analyze Carl Franklin’s 1995 film noir, Devil in a Blue Dress. Plantinga argues for a link between disgust and ideology that helps to reveal deeper cultural significance in film, which Carroll’s work likewise supports. Plantinga further argues that disgust in art may be strangely attractive as well as repulsive, thereby eliciting reflection. I argue that combining these elements with philosopher Kwame Anthony Appiah’s explanation of how moral revolutions happen by means of honor codes helps to clarify not only viewer sympathy and solidarity for this film’s African-American protagonist, but also viewer moral disgust at another important white character’s racism. In particular, the film encourages its more thoughtful white viewers to reconsider as well as potentially change their affective responses, ideological predispositions, and habits of perception and attention regarding race, thereby facilitating fundamental moral change and even the possibility of moral revolution.
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Akapng, Clement. "Contemporary Discourse and the Oblique Narrative of Avant-gardism in Twentieth-Century Nigerian Art." International Journal of Culture and Art Studies 4, no. 1 (April 28, 2020): 9–23. http://dx.doi.org/10.32734/ijcas.v4i1.3671.
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The history of Twentieth Century Nigerian art is characterized by ambiguities that impede understanding of the underlying modernist philosophies that inspired modern art from the 1900s. In the past five decades, scholars have framed the discourse of Contemporary Nigerian Art to analyze art created during that period in Africa starting with Nigeria in order to differentiate it from that of Europe and America. However, this quest for differentiation has led to a mono-narrative which only partially analyze modernist tendencies in modern Nigerian art, thus, reducing its impact locally and globally. Adopting Content Analysis and Modernism as methodologies, this research subjected literature on Twentieth Century Nigerian art to critical analysis to reveal its grey areas, as well as draw upon recent theories by Chika Okeke-Agulu, Sylvester Ogbechie, Olu Oguibe and Okwui Enwezor to articulate the occurrence of a unique Nigerian avant-gardism blurred by the widely acclaimed discourse of contemporary Nigerian art. Findings reveal that the current discourse unwittingly frames Twentieth Century Nigerian art as a time-lag reactionary mimesis of Euro-American modernism. This research contends that such narrative blocks strong evidences of avant-garde tendencies identified in the works of Aina Onabolu, Ben Enwonwu, Uche Okeke and others, which exhibited intellectual use of the subversive powers of art for institutional/societal interrogation. Drawing upon modernist theories as a compass for analyzing the works of the aforementioned, this paper concludes that rather than being a mundane product of contemporaneity, Twentieth Century Nigerian art was inspired by decolonization politics and constituted a culture-specific avant-gardism in which art was used to enforce change. Thus, a new modern art discourse is proposed that will reconstruct Twentieth Century Nigerian art as an expression of modernism parallel to Euro-American modernism.
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Poudyal, Phatik Prasad. "Civil Disobedience for Conflict Resolution: Gandhi and Thoreau." Literary Studies 28, no. 01 (December 1, 2015): 62–66. http://dx.doi.org/10.3126/litstud.v28i01.39571.
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The importance of civil disobedience in conflict resolution and peace negotiations has been universally recognized after the second half of the twentieth century. Civil disobedience as a powerful tool to fight the social and political injustices was first forwarded by Henry David Thoreau, an American philosopher and writer, in his acclaimed essay “On the Duty of Civil Disobedience” published in 1849. Though Thoreau’s practice of this idea transported significant changes while fighting the unjust American Government in his time, the power and significance of civil disobedience was fully realized after Mahatma Gandhi practiced it to fight the powerful British Empire in Africa and India. Though it seemed in the outset almost impossible to defy such a powerful enemy without using weapons or any other means of violence, Gandhian struggle surprised the world with the notion that the peaceful protest done in the ground of morality and truth has an immense power in comparison to physical force. This political theory of Gandhi provides us with the way to see and arbitrate conflict in the moral ground. His vision also provides us a realistic understanding of socio-political issues than any other conflict resolution theories of the contemporary time.
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Eyrolles Suchet, Stéphanie. "Haunting Time in Jesmyn Ward’s Sing, Unburied, Sing." Roczniki Humanistyczne 70, no. 11 (December 28, 2022): 81–90. http://dx.doi.org/10.18290/rh227011.6.
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Jesmyn Ward’s Sing, Unburied, Sing is a story about the past as well as about the present. It is peopled not only by characters living in the present South but also by ghosts representing past racial injustice. These ghosts are the manifestation of past racial brutality, the sign of the past haunting the present. But Sing, Unburied, Sing presents a temporal aporia: the past is separate from the present, hence the presence of ghosts as a link between the two temporalities but they are also merged through the present remains of the past: the Parchman prison or the present racial discrimination Jojo and his family have to cope with. The story thus seems to have a temporal dimension of its own. Following French philosopher Paul Ricoeur’s theory presented in his Time and Narrative, I will try to show that the different narrators are telling their story, not only to try to make sense of this temporality they exist in, but also to try to achieve a form of narrative identity that reinforces the African American community.
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PERCHARD, TOM. "New Riffs on the Old Mind-Body Blues: “Black Rhythm,” “White Logic,” and Music Theory in the Twenty-First Century." Journal of the Society for American Music 9, no. 3 (August 2015): 321–48. http://dx.doi.org/10.1017/s175219631500019x.
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AbstractContemporary music historians have shown how taxonomic divisions of humanity—constructed in earnest within European anthropologies and philosophies from the Enlightenment on—were reflected in eighteenth- and nineteenth-century theories of musical-cultural evolution, with complex and intellectualized art music forms always shown as transcending base and bodily rhythm, just as light skin supposedly transcended dark. The errors of old and now disreputable scholarly approaches have been given much attention. Yet scientifically oriented twenty-first-century studies of putatively Afro-diasporic and, especially, African American rhythmic practices seem often to stumble over similarly racialized fault lines, the relationship between “sensory” music, its “intelligent” comprehension, and its analysis still procedurally and politically fraught. Individual musical sympathies are undermined by methods and assumptions common to the field in which theorists operate. They operate, too, in North American and European university departments overwhelmingly populated by white scholars. And so this article draws upon and tests concepts from critical race and whiteness theory and asks whether, in taking “black rhythm” as its subject, some contemporary music studies reinscribe what the sociologists Tukufu Zuberi and Eduardo Bonilla-Silva have called “white logic”: a set of intellectual attitudes, prerogatives, and methods that, whatever the intentions of the musicologists concerned, might in some way restage those division practices now widely recognized as central to early musicology.