Relevant bibliographies by topics / Philosophy, African

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Philosophy, African'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Philosophy, African"

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Maluleka, P., and T. Mathebula. "Trends in African philosophy and their implications for the Africanisation of the South Africa history caps curriculum: a case study of Odera Oruka philosophy." Yesterday and Today 27 (2022): 65–89. http://dx.doi.org/10.17159/2223-0386/2022/n27a3.

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A Kenyan philosopher, Henry Odera Oruka (1944-1995), conceptualised and articulated the six trends in African philosophy. These are ethno-philosophy, nationalistic-ideological philosophy, artistic (or literary philosophy), professional philosophy, philosophic sagacity and hermeneutic philosophy. In this article, we maintain that the last three of these trends, namely professional philosophy, philosophic sagacity, and hermeneutic philosophy, are useful in our attempt to contribute to Africanising the school history curriculum (SHC) in the Curriculum Assessment Policy Statement (CAPS) in post-apartheid South Africa. Against this background, we make use of Maton's (2014) Epistemic-Pedagogic Device (EPD), building on from Bernstein's (1975) Pedagogic Device as a theoretical framework to view African philosophy and its implications for the Africanisation of the SHC in CAPS in post-apartheid South Africa. Through the lens of Maton's EPD, we show how the CAPS' philosophy of education is questionable; untenable since it promotes 'differences of content'; and is at the crossroads, i.e., it is stretched and pulled in different directions in schools. Ultimately, we argue that Oruka's three trends form a three-piece suit advertising one's academic discipline (professional philosophy); showing South Africa's rich history told in the words ofAfrican elders (sage philosophy); and imploring school history learners to embark on a restless, unfinished quest for knowledge in the classrooms in post-apartheid South Africa.
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Pirc, Tadej. "What is African Philosophy?" Ars & Humanitas 12, no. 1 (July 20, 2018): 189–203. http://dx.doi.org/10.4312/ah.12.1.189-203.

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The article focuses on the concept of African philosophy. I enter the discussion with some of the earliest texts that we can classify both as philosophical and of African origin. I proceed with an overview of four approaches to philosophising in Africa, as identified by Henry Oruka (ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy, and professional philosophy) and, in reference to other categorisations, emphasise the critique by Peter Bodunrin, who attributes the status of true philosophy exclusively to professional or academic philosophy. The explication makes it evident that the question of African Philosophy is in essence the question of Philosophy itself.
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Pirc, Tadej. "What is African Philosophy?" Ars & Humanitas 12, no. 1 (July 20, 2018): 189–203. http://dx.doi.org/10.4312/ars.12.1.189-203.

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The article focuses on the concept of African philosophy. I enter the discussion with some of the earliest texts that we can classify both as philosophical and of African origin. I proceed with an overview of four approaches to philosophising in Africa, as identified by Henry Oruka (ethno-philosophy, philosophic sagacity, nationalist-ideological philosophy, and professional philosophy) and, in reference to other categorisations, emphasise the critique by Peter Bodunrin, who attributes the status of true philosophy exclusively to professional or academic philosophy. The explication makes it evident that the question of African Philosophy is in essence the question of Philosophy itself.
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Ndofirepi, Amasa Philip. "Consensus or Disharmony in African Philosophy Conversations?" African and Asian Studies 15, no. 2-3 (November 4, 2016): 194–214. http://dx.doi.org/10.1163/15692108-12341030.

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This philosophical paper enters the contested arena of the African Philosophy debate in which scholars have been engaging each other from the late 1950s to this date. African Philosophy, as a movement, attempts to assert and affirm the identity and dignity of Africans, who felt insulted, despised, and trodden by western ideologies and worldviews. Practitioners in African philosophy in contemporary times have developed fundamental interest in, often much to their frustration, the existence and nature of an African philosophy. On the other hand, non-Africans (including Africans of western persuasion) have often raised questions about African philosophy’s existence resulting in an embedded dismissal of Africa and African thought systems. This paper surveys and synthesises the murky conversations on the nature and character of African Philosophy in an effort to expose some of the areas of consensus and disharmony.
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Oelofsen, Rianna. "DECOLONISATION OF THE AFRICAN MIND AND INTELLECTUAL LANDSCAPE." Phronimon 16, no. 2 (January 29, 2018): 130–46. http://dx.doi.org/10.25159/2413-3086/3822.

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This paper deals with the question of what the goal of African philosophy ought to be. It will argue that African philosophy ought to be instrumental in the project of decolonising the African mind. In order to argue for this conclusion, there will be an investigation with regards to what it might mean to decolonise one’s mind, and, more precisely, what the relationship is between the decolonisation of the mind and the decolonisation of the intellectual landscape. The intellectual landscape refers to universities and other institutions of knowledge production. The claim is that the decolonisation of the intellectual landscape will result in the decolonisation of the mind. It will be argued that African philosophy has the ability to develop concepts with their roots in Africa, and that this is African philosophy’s main project if taken from a perspective of understanding of African philosophy as “philosophy-in-place”. The development of concepts rooted in Africa has the prospect of working towards the decolonisation of the African intellectual landscape and so eventually the African mind. As a philosophy which aims for health, African philosophy therefore has a responsibility to focus on such a development of concepts rooted in Africa.
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Ochieng’-Odhiambo, Frederick. "Césaire’s Contribution to African Philosophy." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 35–54. http://dx.doi.org/10.4314/ft.v10i1.3.

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The essay explicates Aimé Césaire’s contribution to the discipline of African philosophy, which ironically, is unknown to many scholars within African philosophy, especially in Anglophone Africa. In his Return to my Native Land, Césaire introduced two new concepts: “négritude” and “return”. These would later turn out to be crucial to the discourse on African identity and African philosophy. In his Discourse on Colonialism, Césaire raised two very closely related objections against Placide Tempels’ Bantu Philosophy. His first dissatisfaction was that Tempels merely followed Lévy-Bruhl and his adherents by proposing another point of view in support of the misguided theory of the prelogical. Secondly, in so doing, his aim was nothing more than to make a presentation of an argument insupport of European imperialism and colonialism. His Discourse on Colonialism, therefore, set the ground for later criticisms that were levelled against ethnophilosophy as an approach to African philosophy. Keywords: Négritude, Return, Thingification, Ethnophilosophy, Philosophic sagacity.
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Fayemi, Ademola Kazeem. "African Sartorial Culture and the Question of Identity: Towards an African Philosophy of Dress." Uchenie zapiski Instituta Afriki RAN, no. 2 (June 30, 2021): 66–79. http://dx.doi.org/10.31132/2412-5717-2021-55-2-66-79.

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This paper is a critical interrogation of the apparel culture as a marker of African identity in traditional and contemporary Africa. The article philosophically discusses the sartorial culture of sub-Saharan Africans in the light of its defining elements, identity, and non-verbal communicative proclivities. Focusing on the Yoruba and the Ashanti people, the author argues that African dress expresses some symbolic, linguistic, and sometimes hidden, complex and immanent meaning(s) requiring extensive interpretations and meaning construction. With illustrative examples, he defends the position that the identity of some cultural regions in Africa can be grouped together based on the original, specific techniques and essence of dress that they commonly share. Against the present absence of an African philosophy of dress in the African sartorial culture and knowledge production, he argues the imperativeness of an African philosophy of dress, its subject matter, and connections to other cognate branches of African philosophy, and the prospects of such an ancillary African philosophy.
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Kimaro, Octavian P., Kenneth Makokha, and John Muhenda. "Nkrumah and Philosophy of African Unity." Advances in Social Sciences Research Journal 9, no. 8 (September 3, 2022): 575–90. http://dx.doi.org/10.14738/assrj.98.12817.

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This article mainly focuses on African unity as understood by Nkrumah. African unity includes the struggle in various fields, political, social and economic. Nkrumah’s ideas about African unity were widely defined as a sustainable political strategy for the well-being of Africans across the continent. Such support fought against corruption and things that hold back the development of the continent. Such ideas also helped to develop African identity and social ideologies. The current leaders of independent African nations should learn from the founders of African nations due to their dreams that focused on the well-being all citizens. In the 21st century there is a need for greater cooperation between all countries within the African continent. What is the most important issue now is to promote African identity. This can be done in the implementation of development goals such as ending problems facing contemporary Africa like civil wars, poverty and individualism.
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Iguisi, Osarumwense. "A Cultural Approach to African Management Philosophy." International Journal of Virtual Communities and Social Networking 10, no. 3 (July 2018): 23–33. http://dx.doi.org/10.4018/ijvcsn.2018070102.

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Despite acknowledging the existence of indigenous management capabilities and skills in Africa, management practice in precolonial African societies was seen by the colonizers as primitive management. Africans have ways of exercising power and authority at the workplace, ways of motivating and rewarding people to make them work harder. Neither the institutions nor the political structures put in place by the colonizers acknowledge these indigenous knowledge structures, but much of them have survived in the traditions and cultural values of the African people. However, unlike in Europe and most parts of Asia, the attempted modernization or Westernization after independence has completely neglected the indigenous sociocultural knowledge and tried to transplant western management theories and models to traditional African societies. This article draws attention to the relevance of cultures to management philosophy with the purpose of contributing to a culturally appropriate practice of management in Africa. It has been shown that the different management theories in the form that they have been developed in the West reflect western philosophical thoughts which may not fit culturally in Africa management practice. However, in developing theories and building models of management theories in Africa, it is unlikely to pay Africans to throw away all that the West has to offer. Rather, the approach to appropriate management theorizing is to reflect on assumptions of Western management theories, compare Western assumptions about sociocultural values with African cultural values to rebuild the theories and models. The use of anthropological and philosophical concepts in this context will help in the development of appropriate management practice.
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Hallen, Barry. "Indeterminancy, Ethnophilosophy, Linguistic Philosophy, African Philosophy." Philosophy 70, no. 273 (July 1995): 377–93. http://dx.doi.org/10.1017/s0031819100065578.

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This is a paper about philosophical methodology or, better, methodologies. Most of the material that has been published to date under the rubric of African philosophy has been methodological in character. One reason for this is the conflicts that sometimes arise when philosophers in Africa attempt to reconcile their relationships with both academic philosophy and so-called African '‘traditional’ systems of thought. A further complication is that the studies of traditional African thought systems that become involved in these conflicts are themselves products of academia– of disciplinary methodologies.
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Dissertations / Theses on the topic "Philosophy, African"

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Agwuele, Anthony Onyemachi. "Rorty's deconstruction of philosophy and the challenge of African philosophy." Frankfurt, M. Berlin Bern Bruxelles New York, NY Oxford Wien Lang, 2007. http://d-nb.info/996390820/04.

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Labode, Modupe Gloria. "African Christian women and Anglican missionaries in South Africa : 1850-1910." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333301.

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Vitsha, Xolisa. "Reconciling Western and African philosophy : rationality, culture and communitarianism." Thesis, Rhodes University, 2002. http://hdl.handle.net/10962/d1003807.

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This thesis attempts to reconcile Western and African philosophy with specific reference to the issues of rationality, culture and communitarianism. It also discusses the post-Enlightenment, Western philosophical concept of liberal "atomism" and the primacy of the individual and the emergence of a communitarian critique in response. This thesis intends exploring how Western notions of individuality and the communitarian response can be reconciled with contemporary African philosophy and African communitarian thought in particular. To do this, it is necessary to explore the problem of liberal individualism and how African communitarianism might reinforce the Western communitarian critique. African communitarianism has a processual understanding of personhood that underpins its conception of the Self. In contrast to this view, Western communitarianism has a relational conception of the individual Self. Thus, this thesis argues that African communitarianism has a more profound understanding of the constitution of the Self. To demonstrate these claims, this study discusses notions of rationality which inform each of the philosophical traditions. This will enable a comparative analysis of the above-mentioned philosophical traditions with the intention of uncovering the concepts that provide the platform for their reconciliation.
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Prinsloo, Aidan Vivian. "Prolegomena to ubuntu and any other future South African philosophy." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1013092.

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In this thesis I consider ubuntu as a metonym for the particularly African features of South African philosophy. Given that Mbembe critiques African philosophy in general as having failed because it has been subsumed under two unreflective political movements in African thought, I consider whether or not the concept of ubuntu escapes his critique. After developing criteria for measuring the success of any philosophical concept, I conclude that ubuntu is unsuccessful. I then identify the political constraints placed on ubuntu that lead to its failure. These constraints arise from having to validate Africa as a place of intellectual worth. Considering the role of place in these constraints, I argue that a far more productive approach to ubuntu (and South African philosophy in general) is to explicitly incorporate this place into our philosophical project. I use the conceptual framework developed by Bruce Janz to provide a systematic account of place that can be used in formulating South African philosophy. I add to Janz, arguing that philosophy is a response to a particular feature of place: the mystery. By incorporating place into ubuntu, I am able to start developing a philosophical concept which can fulfil the political constraints placed on ubuntu without sacrificing its philosophical integrity. I suggest that ubuntu remains an interesting concept primarily because it promises to respond to the fragmentation of the South African place. I conclude by arguing that ubuntu should be used as the basis for a civic religion which responds to the fragmentation of the South African place. This civic religion will give rise to a significantly distinct philosophical tradition which should not succumb to Mbembe’s critique.
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Morakinyo, Olusegun Nelson. "A historical and conceptual analysis of the African Programme in Museum and Heritage Studies (APMHS)." Thesis, University of the Western Cape, 2011. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_5648_1346401876.

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In 1998 the University of the Western Cape together with the University of Cape Town, and the Robben Island Museum introduced a Post-graduate Diploma in Museum and Heritage Studies. This programme was innovative in that not only did it bring together two universities in a programme where the inequalities of resources derived from their apartheid legacies was recognised, but it also formally incorporated an institution of public culture that was seeking to make a substantial imprint in the post-apartheid heritage sphere as part of its structure. In 2003 this programme attracted substantial funding from the Rockefeller Foundation and was rebranded as the African Program in Museum and Heritage Studies (APMHS). While this rebranding of the programme might seem to be innocently unproblematic and commendable as part of the effort at re-insertion of South Africa into Africa after the isolation of apartheid, an analysis of the concepts employed in the rebranding raises serious theoretical, conceptual, and disciplinary questions for heritage studies as an academic discipline and for its connections with other fields, especially the interdisciplinary study of Africa. What are the implications of a programme that brings together the concepts of ʹAfrican-Heritage-Studiesʹ? Does the rebranding signify a major epistemological positioning in the study of Africa or has it chosen to ignore debates on the problematic of the conjunction of the concepts? This study address these issues through a historical and philosophical analysis of the programme, exploring how it was developed both in relation to ideas of heritage and heritage studies in Africa and, most importantly by re-locating it in debates on the changing meaning of 
ʹAfricaʹ in African studies.

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Pemberton, Carrie M. "Feminism, inculturation and the search for a global Christianity : an African example : the Circle of Concerned African Women Theologians." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/272488.

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Osei, Joseph. "Contemporary African philosophy and development : as asset or a liability? /." The Ohio State University, 1991. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487757723995044.

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Cosby, Bruce. "Technological politics and the political history of African-Americans." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1995. http://digitalcommons.auctr.edu/dissertations/AAI9543185.

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This dissertation is a critical study of technopolitical issues in the history of African American people. Langdon Winner's theory of technopolitics was used to facilitate the analysis of large scale technologies and their compatibility with various political ends. I contextualized the central technopolitical issues within the major epochs of African American political history: the Atlantic slave trade, the African artisans of antebellum America, and the American Industrial Age. Throughout this study I have sought to correct negative stereotypes and to show how "technological gauges" were employed to belittle people of African descent. This research also has shown that the mainstream notion that Africans had no part in the history of technology is false. This study identifies and analyses specific technologies that played a major role in the political affairs of Africans and African Americans. Those technologies included nautical devices, fort construction, and automatic guns in Africa, and hoes, plows, tractors, cotton gins, and the mechanical cotton pickers in America. The findings of this study suggested that African Americans have been disengaged and victimized by western technologies. This dissertation proposes how to overcome the oppressive uses of technology.
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Oelofsen, Rianna. "Afro-communitarianism and the nature of reconciliation." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1006809.

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In this dissertation I sketch a conception of personhood as understood from within an Afrocommunitarian worldview, and argue that this understanding of personhood has implications for understanding the concept of reconciliation. Understanding ‘being human’ as a collective, communal enterprise has implications for how responsibility, justice, forgiveness and humanization (all cognate concepts of reconciliation) are conceptualized. In line with this understanding of reconciliation and its cognate concepts, I argue that the humanization of self and other (according to the Afrocommunitarian understanding of personhood) is required for addressing the ‘inferiority’ and concurrent ‘superiority’ racial complexes as diagnosed by Franz Fanon and Steve Biko. These complexes reach deeply within individual and collective psyches and political identities, and I argue that political solutions to protracted conflict (in South Africa and other racially charged contexts) which do not address these deeply entrenched pathologies will be inadequate according to an Afrocommunitarian framework.
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Okpanachi, Anthony Idoko. "Karl Popper's philosophy and the possibility of an African approach to science." Thesis, University of Hull, 2018. http://hydra.hull.ac.uk/resources/hull:17101.

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This thesis makes the philosophical case for an engaged and active African perspective in science studies. The African dimension has been largely absent in an actively increasing research area of science and society, an applied area where philosophy and other disciplinary interests intersect. To be able to do this demands the need to revisit what constitutes an African intellectual tradition. Indeed, a core aspect of the African identity whose epistemic worth and relevance have been denigrated, ignored and dismissed on the basis of ideal standards of reason and rationality set up by the privileging of Western intellectual tradition as typified by modern Western science. Efforts and interventions to advance science development in the African context (Nigeria) have not been successful as a result of the contextual inattention that characterises the approach prevalent today-one based on a justificationist epistemology and methodology. Therefore, I argue that a non-justificationist conceptualisation of reason and rationality-seen as being open to criticism and which takes seriously the results of critical exchanges as advanced in Karl Popper-is more appropriate to the science situation in Nigeria. This exploration helps not only to vitiate cultural tensions but also able to create a new basis for interaction between African and Western knowledge traditions. Of particular interest in Popper's philosophy-but too often ignored in the literature-is the strong connection between his epistemology of science and his political thought. In pointing out key epistemic principles that flow from Popper's epistemology to his politics, I aim to provide a more robust account of the problem of science advancement in Africa than other approaches. These may be characterized as 'colonialist', seeing the answer as lying in the imposition of Western science and its values, and 'traditionalist', that resist this by championing indigenous knowledge and value systems. Positioning my account between these alternatives, Popper's philosophy is deployed as a framework within which a dialogue between two seemingly incompatible cultures becomes possible. Popper's emphasis on epistemic virtues of openness and humility, underlined by fallibilism and critical rationalism, allows the development of a new model of rationality that is neither absolute nor relative but pluralistic. Thus, although the primary focus is the development of an African science culture, the thesis demands a reappraisal by Western science of its own dispositions and outlook. This Popperian way of reconceptualising rationality and accompanying epistemic attitudes makes decoupling the entrenched entanglement embodied by prevailing popular models of science less problematic and so makes way for a new approach to science in an African context, where ownership and responsibility can be initiated on a dialogical basis. Such a model does not exclude, devalue, denigrate, oppress, or disrespect. In this way, the global image of science can be recalibrated in a manner that is characteristically ecumenical, authentically pluriversal, truly open, and genuinely decolonised, with each knowledge tradition better disposed to offer its modest contributions to the common pot of science, as all of humanity strives to sort the challenges of development world over.
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Books on the topic "Philosophy, African"

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Fløistad, Guttorm, ed. African Philosophy. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3517-4.

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Hull, George. Debating African Philosophy. Edited by George Hull. New York: Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9780429438189.

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Ozumba, G. O., and Elijah Okon John. African political philosophy. Uyo, Akwa Ibom State: El-johns Publishers, 2012.

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Tosam, Mbih Jerome, and Erasmus Masitera, eds. African Agrarian Philosophy. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-43040-4.

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Gbadegesin, Segun. African philosophy: Traditional Yoruba philosophy and contemporary African realities. New York: P. Lang, 1991.

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Ochieng'-Odhiambo, F. African philosophy: An introduction. Nairobi: Consolata Institute of Philosophy, 1997.

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Obiwulu, Aloysius. Bibliography on African philosophy. Enugu: Fourth Dimension, 2008.

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Imafidon, Elvis, Mpho Tshivashe, and Bjoern Freter, eds. Handbook of African Philosophy. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-77898-9.

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G, Mosley Albert, ed. African philosophy: Selected readings. Englewood Clifs, N.J: Prentice Hall, 1995.

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Obiwulu, Aloysius. Bibliography on African philosophy. Enugu: Fourth Dimension, 2008.

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Book chapters on the topic "Philosophy, African"

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Horsthemke, Kai. "African Philosophy." In Animals and African Ethics, 15–29. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137504050_2.

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Brewster, Fanny. "African Philosophy." In Race and the Unconscious, 10–25. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003219965-3.

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Afolayan, Adeshina. "African Philosophy, Afropolitanism, and Africa." In The Palgrave Handbook of African Philosophy, 391–403. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-59291-0_25.

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Keita, L. "African philosophy in context: A reply to Hountondji’s “Que Peut la Philosophie”." In African Philosophy, 79–98. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3517-4_4.

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Henry, Paget. "African-American Philosophy." In A Companion to African-American Philosophy, 48–66. Malden, MA, USA: Blackwell Publishing, 2007. http://dx.doi.org/10.1002/9780470751640.ch3.

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Mudimbe, V. Y. "African Philosophy Incipit." In Encyclopedia of African Religions and Philosophy, 21–22. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_13.

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Gaie, Joseph Balatedi Radinkudikae. "African Political Philosophy." In Handbook of African Philosophy, 1–25. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-77898-9_38-1.

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Gaie, Joseph Balatedi Radinkudikae. "African Political Philosophy." In Handbook of African Philosophy, 283–307. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-25149-8_38.

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Okeja, Uchenna. "African Political Philosophy." In Routledge Handbook of African Political Philosophy, 1–10. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003143529-1.

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Outlaw, Lucius T. "“Black” Philosophy, “African” Philosophy, “Africana” Philosophy: Transnational Deconstructive and Reconstructive Renovations in “Philosophy”." In The Palgrave Handbook of African Philosophy, 245–67. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-59291-0_17.

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Conference papers on the topic "Philosophy, African"

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Kyei-Nuamah, David. "African Akan Philosophy for Educational Gamification." In 2024 AERA Annual Meeting. Washington DC: AERA, 2024. http://dx.doi.org/10.3102/2092165.

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Kyei-Nuamah, David. "African Akan Philosophy for Educational Gamification." In AERA 2024. USA: AERA, 2024. http://dx.doi.org/10.3102/ip.24.2092165.

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"Igwebuike as a Trend in African Philosophy." In Emirates Research Publishing. Emirates Research Publishing, 2015. http://dx.doi.org/10.17758/erpub.e1115049.

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"Igwebuike as an Igbo-African Philosophy of Education." In International Conference on Business, Marketing and Information System Management. International Centre of Economics, Humanities and Management, 2015. http://dx.doi.org/10.15242/icehm.ed1115043.

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Baloyi, Lesiba, and Molebogeng Makobe-Rabothata. "The African Conception of Death: A Cultural Implication." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2014. http://dx.doi.org/10.4087/frdw2511.

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From an African perspective death is a natural transition from the visible to the invisible spiritual ontology where the spirit, the essence of the person, is not destroyed but moves to live in the spirit ancestors’ realm dead. It signifies an inextricable spiritual connection between the visible and invisible worlds. This chapter focuses on how traditional Africans conceive and deal with the bereavement process. We adopt the African worldview and philosophy as our framework. We dispute the often held view in mainstream psychology that behavior, in this case the concept of death and the bereavement processes have universal applicability, articulation, representation and meaning. For Africans, death is accompanied by a series of the performance of rituals which connect the living dead and the living. Two case studies are presented and discussed to illustrate the African conception of death, its meaning, significance and accompanying mourning rituals and process. We approach the participants’ stories from a qualitative narrative inquiry viewpoint as our methodology. The experiences in the participants’ stories in the workplace reveal that African indigenous ways of dealing with death are still not recognized, respected and understood in organizations which have a dominant Western culture.
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Chukwujekwu, Ejike Sam-Festus. "The Major Trends in the Development of African Philosophy in the Contemporary World." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.8.

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Hasan, Ali, and Linda Dlamini. "Overcurrent Protection Philosophy Using Microprocessor Based Relays For a South African Power Distribution Network." In 2020 International SAUPEC/RobMech/PRASA Conference. IEEE, 2020. http://dx.doi.org/10.1109/saupec/robmech/prasa48453.2020.9041097.

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De Beer, Welma, and Lucy Draper-Clarke. "Developing a Healing Arts Pedagogy and Practices (HAPPy) Training: An Arts-Based Curriculum for Trauma Stabilisation and Stress Alleviation in the South African Educational System." In Arts Research Africa 2022 Conference Proceedings. Arts Research Africa, 2022. http://dx.doi.org/10.54223/10539/35892.

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This paper discusses the theoretical foundations and pedagogical principles underlying the “Mas’phefumle” project, which explores healing arts practices and pedagogy as a response to trauma in South Africa. The authors propose that artistic research has transformed and advanced arts-based pedagogies in the country, offering impactful healing practices that can help communities during challenging times and regulate individuals after traumatic incidents. The curriculum developed, called Healing Arts Pedagogy and Practices (HAPPy), aims to establish culturally sensitive activities that promote resilience and create safe learning environments. The foundations of the curriculum are based on healing, the arts, pedagogies, and practices, integrating elements of polyvagal theory, psychotraumatology, and the African philosophy of Ubuntu. The paper describes the action research method used and presents the initial cycle of the curriculum’s development.
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Kasozi, Joseph Amooti, and Mmabaledi Seeletso. "Developing an Indigenous Graduate Research Supervision Culture in an Open and Distance e-Learning Environment. Lessons from an ODeL Programme." In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.425.

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Most students in the Master’s in Education- Educational Leadership (MEdEL) at a medium sized Open and distance e-learning institution have successfully completed their programme within the stipulated five years with the average being two to three years. It is postulated that this could be because the supervision of their research is anchored on the philosophy of ubuntu which is an indigenous education philosophy that is gaining traction among African scholars. The aim of this study was to investigate whether the philosophy of ubuntu guides MEdEL students and supervisors in developing the research dissertation. The research objectives were; an analysis the extent to which MEdEL students and supervisors are aware of Ubuntu as an educational philosophy, the extent to which MEdEL research supervisors adhere to the guiding principles of ubuntu when they supervise student dissertations and, recommendations on how ubuntu principles can be incorporated in the research supervision of graduate students in an Open and Distance electronic Learning (ODeL) environment. A mixed methods approach was used in the design, collection and analysis of data using an online questionnaire for students and supervisees, face to face and written interviews of supervisors, and the analysis of literature and key documents associated with the supervision of dissertations. Key data sources included graduate and current students of the MEdEL; research supervisors and literature on ubuntu as an educational philosophy.
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J. Maluleka, Khazamula. "Indigenous African philosophy of Ubuntu as a foundation for a conducive environment for a culturally responsive teaching and learning." In International Conference on New Trends in Teaching and Education. Acavent, 2019. http://dx.doi.org/10.33422/ntte.2019.09.498.

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Reports on the topic "Philosophy, African"

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Seggane, Musisi. AFROCENTRICITY: A HISTORICAL PERSPECTIVE. Afya na Haki Institute, July 2022. http://dx.doi.org/10.63010/j48nfur.

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To understand today, we need to know what happened yesterday; then we can plan for tomorrow. The topic of Afrocentricity is big, all encompassing, covering all aspects of life of a people. One cannot do justice to it in a single paper; it covers all disciplines. This, therefore, can only be the first, to start a series of future papers on this emotive subject. As an inaugural paper it will present and discuss Afrocentricity from a historical perspective. It will be presented in four sections: I. Introduction: Definitions, philosophy and purpose of Afrocentricity. II. Brief History Of Africa: Origins of humanity, civilization, movements, migrations, empires and kingdoms III. Things Fall Apart: European invasion, slavery and dehumanization of the African, colonization. IV. Africa Today: Resistance, Independence, Post-colonial Africa, Decolonization and Decoloniality.
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Report on Grouped Peer Review of Scholarly Journals in History, Philosophy and Politics. Academy of Science of South Africa (ASSAf), 2021. http://dx.doi.org/10.17159/assaf.2021/0071.

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The peer review report entitled Report on Grouped Peer Review of Scholarly Journals in History, Philosophy and Politics is the eleventh in a series of discipline-grouped evaluations of South African scholarly journals. This is part of a scholarly assurance process initiated by the Academy of Science of South Africa (ASSAf). The process is centered on multi-perspective, discipline-based evaluation panels appointed by the Academy Council on the recommendation of the Academy’s Committee on Scholarly Publishing in South Africa (CSPiSA). This detailed report presents the peer review panel’s consolidated consensus reports on each journal and provides the panel’s recommendations in respect of DHET accreditation, inclusion on the SciELO SA platform and suggestions for improvement in general. The main purpose of the ASSAf review process for journals is to improve the scholarly publication in the country that is consonant with traditional scholarly practices.
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