Relevant bibliographies by topics / Philosophy, Kgaga (African people)

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

Academic literature on the topic 'Philosophy, Kgaga (African people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Philosophy, Kgaga (African people)"

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Curry, Tommy J. "The Derelictical Crisis of African American Philosophy: How African American Philosophy Fails to Contribute to the Study of African-Descended People." Journal of Black Studies 42, no. 3 (November 29, 2010): 314–33. http://dx.doi.org/10.1177/0021934710367899.

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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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Kelbessa, Workineh. "Environmental Philosophy in African Traditions of Thought." Environmental Ethics 40, no. 4 (2018): 309–23. http://dx.doi.org/10.5840/enviroethics201840431.

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Besides normative areas, African environmental philosophy should pay attention to the epistemological and metaphysical dimensions of the worldviews of the African people in order to understand the environmental attitudes and values in African traditions of thought. Unlike mainstream Western ethics, African environmental philosophy has renounced anthropomorphism, anthropocentrism, and ethnocentrism and recognizes the interconnectedness of human beings with the natural environment and its component parts. In African worldviews, the physical and the metaphysical, the sacred and the secular, the natural and the supernatural are interrelated. Human beings are part of the natural environment. African philosophers should continue to explore the potential for a strong African environmental philosophy in African traditions of thought that can contribute to the solution of current environmental crises.
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White, Shane, and James Oliver Horton. "Free People of Color: Inside the African American Community." Journal of American History 81, no. 2 (September 1994): 701. http://dx.doi.org/10.2307/2081269.

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Thompson, Leonard, and Peter Warwick. "Black People and the South African War, 1899-1902." Journal of Interdisciplinary History 16, no. 1 (1985): 169. http://dx.doi.org/10.2307/204353.

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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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Mashingaidze, Sivave. "Cosmovision and African conservation philosophy: indigenous knowledge system perspective." Environmental Economics 7, no. 4 (December 9, 2016): 25–33. http://dx.doi.org/10.21511/ee.07(4).2016.03.

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Cosmovision is the worldview of a society that is deeply imbedded in the way in which that society is organized and evolves over time. It is a society’s attempt to explain and better understand all that surrounds it, including its place within the cosmos, or universe and how it conserves it environment. In Africa, like elsewhere, indigenous knowledge systems (IKSs) were used to administer peace, harmony, and order amongst the people and their physical environment. However, with the advent of colonialism in Africa, IKSs were not only marginalized, but demonized leaving their potentials for establishing and maintaining a moral, virtuous society, unexploited. It is in this light that this article argues for a correction to the vestiges of colonialism. The article adopts examples of IKS success stories in pre-colonial era showing the beauty of the undiluted African indigenous knowledge systems and their potential for establishing a moral, virtuous society. To this end, the article argues that Africa, today, is in the grips of high crime rates, serious moral decadence, and other calamities because of the marginalization, false, and pejorative label attached to the African IKSs. This article criticizes, pulls down, and challenges the inherited colonial legacies, which have morally and socially injured many African societies. Keywords: cosmovision, indigenous, knowledge, conservation, philosophy, taboos. JEL Classification: D83, O13, O15
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Matshabane, Olivia P., Megan M. Campbell, Marlyn C. Faure, Paul S. Appelbaum, Patricia A. Marshall, Dan J. Stein, and Jantina de Vries. "The role of causal knowledge in stigma considerations in African genomics research: Views of South African Xhosa people." Social Science & Medicine 277 (May 2021): 113902. http://dx.doi.org/10.1016/j.socscimed.2021.113902.

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Badru, Ronald Olufemi. "Distant Poverty, Human Vulnerability, and the African Ethics of Character." Philosophy Today 65, no. 1 (2021): 1–19. http://dx.doi.org/10.5840/philtoday202122380.

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This African moral framework discusses distant poverty as human vulnerability. Contextually, if vulnerability means human frailty, relative to some opposing facts of life, and that poverty makes the human person frail, relative to some largely unrealized/unrealizable desirables without assistance, then distant poverty as human vulnerability invariably connects, significantly, with poor dependency: poor people are vulnerable as dependent on the assisting other. Some fundamental questions arise: 1) What is the ontology of distant poverty as human vulnerability? 2) In what ways does the idea of poverty as human vulnerability essentially and morally connect with the idea of dependency? 3) Is the issue of addressing the problem of distant poverty as human vulnerability a question of perfect or imperfect moral duty or both? 4) In what ways do the perfect or imperfect moral duty (or both) connect to positive and negative moral duties? 5) What moral framework best accommodates, all things considered, moral duties? Considering these questions, this work advances that African ethics (AE) as character ethics, fundamentally serves as a better moral framework, compared to the Western ethics (WE) that has dominated the debates on addressing the questions for years.
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Asamoah, Kwame, and Emmanuel Yeboah-Assiamah. "“Ubuntu philosophy” for public leadership and governance praxis." Journal of Global Responsibility 10, no. 4 (October 23, 2019): 307–21. http://dx.doi.org/10.1108/jgr-01-2019-0008.

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Purpose Leadership and governance are all about “people” and the “common welfare”. Africans have an Ubuntu philosophy which culturally calls on individuals to promote the welfare of collective society. It is therefore paradoxical to note how African leaders and governance regimes perform poorly when it comes to the usage of public resources to create conditions for collective human welfare. Why do leaders instead of championing societal advancement rather advance their selfish, egoistic and sectional interests? This study aims to unpack a prevalent paradox and discuss a new approach of linking the rich Ubuntu philosophy to Africa’s governance and leadership discourse. Design/methodology/approach This study discusses from secondary sources of data, mainly drawn from journal articles, internet sources and scholarly books relevant to leadership and public administration in developing African countries and how Ubuntu African philosophy can be deployed to ensure leadership ethos. In attempt to obtain a more comprehensive and systematic literature review, the search covered all terms and terminologies relevant to the objective of the study. The search process mainly comprised four categories of keywords. The first category involved the concept as approximately related to leadership: “leadership and civic culture”, “Ubuntu culture” and “African collectivist culture”. For the final category, words such as “crisis”, “failure” and “experiences” were used. Findings This study contends that the preponderance of corruption and poor leadership in Africa is anti-cultural, anti-human, anti-ethical and anti-African; hence, those individuals who indulge or encourage leadership paralysis are not “true Africans” by deeds but merely profess to be. Linking the African Ubuntu philosophy to public leadership, the study maintains that the hallmark of public leadership and governance is to develop the skills of all and caring for the society. Practical implications This study draws attention to the need for leaders to espouse virtues so that leadership becomes a tool to promote societal welfare. The hallmark of public leadership and governance is to develop the skills of all and caring for the society. It involves weighing and balancing professional and legal imperatives within a democratic and ethical context with an ultimate responsibility to the people and public interest. It is not a responsibility to a particular set of citizens, but a commitment to be just and equitable to all. The preponderance of corruption and bad leadership is anti-cultural, anti-human, anti-ethical and anti-African; hence, individuals who indulge or encourage leadership paralysis are not true Africans by deeds but merely profess to be. Originality/value This study draws a clear link between indigenous African cultural value system and ethical public leadership. It draws congruence between Africa's Ubuntu philosophy of civic virtue and Africa's leadership/governance. This will bring about a renewal of thoughts and practice of public leadership on the continent, as it has been demonstrated that a true African seeks collective social welfare and not selfish interest.
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Dissertations / Theses on the topic "Philosophy, Kgaga (African people)"

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Gama, Lindokuhle Bagezile. "Black People in Post-Colonial South Africa A Genealogical Analysis of Dominant and Plural Narratives of Black People in 20th-21st century." Diss., University of Pretoria, 2019. http://hdl.handle.net/2263/72856.

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This disquisition is an inter-disciplinary investigation into some dominant hegemonic narratives of black people in 20th-21st century South Africa as they are found in public discourses. I contend that there exist hegemonic narratives of black people which can be seen within the African Nationalism debates in South Africa. While not all hegemonic narratives of black people are African nationalist discourses, I illustrate how nationalism is a proverbial vehicle for the dissemination of a ‘truth’ and or a ‘unitary’ understanding of black people in South Africa over others. To be sure, the African Nationalism debates evinces the power/-knowledge dynamics imbued in the meaning, functions, and performances of black people This is with the aim to foreground the less dominant everyday lived experiences and narratives of black people. I do this with the use of the genealogical method of analysis so as to suspend historiographies and/or approaches to historiography that essentializes and advance absolute origins surrounding discourses on black people in South Africa. I aim to throw the fault lines of these dominant narratives into relief by way of a genealogical reading of various different and alternative historiographies, which include the works of black authors, black philosophers and black thinkers. Certainly, a genealogical analysis will aid me in foregrounding the plurality of Blackness. Conversely, my study aims to consider the degree to which these singular lived experiences, those that counter dominant hegemonic narratives, reflect sectors of black society rather than just individual particularities so as to further understand the post-colonial black condition.
Mini Dissertation (MA)--University of Pretoria, 2019.
Andrew Mellon Foundation
Philosophy
MA Social Science (African European Cultural Relations)
Unrestricted
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Ndlovu, Sanelisiwe Primrose. "A critical exploration of the ideas of person and community in traditional Zulu thought." University of the Western Cape, 2021. http://hdl.handle.net/11394/8346.

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Magister Artium - MA
The issue of personhood has long been of concern to many philosophers. The primary concern has been about determining the necessary and sufficient conditions for an entity to be a person at a particular point in time. The most common answer in Western terms is that to be a person at a time is to have certain special mental properties such as psychological connectedness. On the other hand, others argue that we can only ever understand the ascription of mental characteristics as part of a necessarily joint set of physically instantiated properties. Most recent contributions to the topic have however cast doubt on these earlier attempts to understand personhood solely in terms of bodily and psychological features. Not only do they suggest a model of personhood that is individualistic, they also fail to make reference to communal and social elements. In particular, many non-Western, specifically African, cultures foreground these communal and social aspects. This is true of the Akan, Yoruba and Igbo cultures. As Kwasi Wiredu and Kwame Gyekye; Dismas Masolo; Segun Gbadegesin; and Ifeanyi Menkiti have shown respectively. However, there is a lack of comparable philosophical inquiry in the Southern African context. The primary aim of this study is to critically explore the metaphysical, cultural, linguistic and normative resources of the Zulu people in understanding what it means to be a person. The approach is predominantly conceptual and analytic, but it also draws on some empirical data with a view to extending the results of the literature-based study. Not only does this extend the field of cultural inquiry to personhood, it also opens up new opportunities to tackle old problems in the debate, including the question of what should be the proper relationship between the individual and the community. Specifically, I argue that rather than focus attention on the priority of the individual or community in relation to each other, consideration of the notion of personhood in Zulu culture reveals that notwithstanding significant communal constraints forms of agency are available to individuals. http://
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Du, Plessis Lizanne. "The culture and environmental ethic of the Pokot people of Laikipia, Kenya." Thesis, Link to the online version, 2005. http://hdl.handle.net/10019/182.

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Iorliam, Clement Terseer. "Educated Young People as Inculturation Agents of Worship in Tiv Culture| A Practical Theological Investigation of Cultural Symbols." Thesis, St. Thomas University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3701155.

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Faith and culture enjoy a harmonious relationship. In the past centuries of Catholicism, evangelization did not take into cognizance the culture of a people. The translation and adaptation approaches were the dominant models missionaries often used in the context of evangelization. Sadly, these approaches failed to create adequate contact with the local cultures where the faith was transplanted. The distance between faith and culture has caused the Catholic faith to be foreign in many cultures across the globe including, North African countries and Japan. In Tiv society of central Nigeria too, Catholicism is yet to take concrete root.

Building on the worship experiences of educated emerging adult Catholics in institutions of higher education in Tivland, this dissertation uses the circle method and other related contextual approaches to contextualize Catholicism in Tiv culture. The data gathered from participant observation, one-on-one interviews, and focus groups discussions was narrowed to what most connects emerging adults with Catholic worship, and what the Catholic Church needs to know about them. The data revealed a constantly recurring notion of unappealing worship and inadequate catechesis on core doctrines. One way to connect their experiences of worship is by synthesizing cultural symbols with Catholic worship symbols.

Community formations, intensive catechesis, and service to the church are the three practical strategies that can synthesize faith and culture and ground the Catholic Church in Tiv culture. Pious organizations that bring emerging adults together as community will serve as forum to adequately catechize them by synthesizing Catholic symbols with cultural texts that are already familiar to them. This leads to a mutual enrichment of both Tiv cultural practices and Catholic worship symbols ultimately making emerging adults community theologians who can effectively articulating the faith to others including, those in rural communities.

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Jali, Nozizwe Martha. "The African perception of death, with special reference to the Zulu : a critical analysis." Thesis, Stellenbosch : University of Stellenbosch, 2000. http://hdl.handle.net/10019.1/897.

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99 leaves printed on single pages, preliminary pages and numberd pages 1-87. Includes bibliography. Digitized at 600 dpi grayscale to pdf format (OCR), using a Bizhub 250 Konica Minolta Scanner.
Thesis (MPhil (Philosophy))--University of Stellenbosch, 2000.
ENGLISH ABSTRACT: Death is a universal phenomenon and each culture develops its own ways of coping with it. The reaction of people to death also involves a complex network of relationships. To appreciate their responses to this phenomenon requires an understanding of the socio-cultural context in which these responses occur because they influence the individual's responses to issues of life and death. In the African context and indeed in the Zulu culture, death is a continuation of life in the world hereafter. The deceased renews his relationship with his ancestral relatives. Various rites and ceremonies are performed to mark his reunion with his ancestral relatives. For the living, the rites and ceremonies mark a passage from one phase of life to another requiring some readjustment. The belief in the existence of life after death also affects the nature of these rites and ceremonies, the social definition of bereavement and the condition of human hope. The belief in the existence of the ancestors forms an integral part African religion and its importance cannot be over-estimated. This belief flows from the strong belief in the continuation of life after death, and the influence the deceased have on the lives of their living relatives. The contact between the living and the living dead is established and maintained by making offerings and sacrifices to the ancestors. The ancestors, therefore, become intermediaries with God at the apex and man at the bottom of the hierarchical structure. However, for the non-African, the relationship seems to indicate the non-existence of God and the worshipping of the ancestors. Women play a pivotal role in issues of life and death, because African people recognize their dependence and the procreative abilities of women to reconstitute and to extend the family affected by the death of one of its members.Social change and Westernisation have affected the way the African people view death. Social changes have been tacked onto tradition. A contemporary trend is to observe the traditional and Christian rites when death has occurred. The deceased is then buried in accordance with Christian, as well as traditional rites. The belief in the survival of some element of human personality is a matter of belief and faith. It lessens the pain and sorrow that is felt upon the death of a loved one by giving the believer hope that one day he will be reunited with his loved one and thereby easing the fear and anxiety of death. Thus, the purpose of this investigation is to critically analyse the African perception of death and its implications with special reference to the Zulu people. The objective is to expose the complexities, diversities and the symbolism of death. The essence is to demystify the African perception of death and to indicate that the perception of death is not necessarily unique to African people in general and to the Zulu people in particular. Other groups like Christians have perceptions of death particularly with regard to the world hereafter. The aim of the investigation of the topic is to reveal some of the underlying cultural beliefs in death, enhance those beliefs that are beneficial to society and discard those that are anachronistic. Since culture is dynamic, not everything about African tradition will be transmitted to the future generation; there is bound to be cultural exchange.
AFRIKAANSE OPSOMMING: Die dood is 'n universele fenomeen en elke kultuur ontwikkel sy eie manier om daarmee om te gaan. Mense se reaksie op die dood geskied binne 'n komplekse netwerk van verhoudinge. Om mense se reaksie op hierdie fenomeen te begryp, is 'n verstaan van die sosio-kulturele konteks nodig waarin hierdie reaksies plaasvind, aangesien dit die individu se reaksie op lewe en dood beinvloed. In die Afrika-konteks en ook in die Zulu-kultuur word die dood beskou as die kontinuasie van lewe in die hiermamaals. Die oorledene hernu sy verhouding met sy voorouers. Verskeie rituele en seremonies vind plaas om hierdie gebeurtenis te identifiseer. Vir die oorlewendes is die rituele en seremonies die oorgang van een lewensfase na 'n ander en vereis dus 'n mate van aanpassing. Die geloof in die lewe na die dood beinvloed die aard van hierdie rituele en seremonies, die sosiale defenisie van rou en die toestand van menslike hoop. Die geloof in die bestaan van die voorvaders vorm 'n integrale deel van Afrika-religie en die belangrikheid daarvan kan nie oorskat word nie. Die geloof vloei voort uit die sterk geloof in die hiermamaals en die geloof aan die invloed wat oorledenes op hulle lewende nasate het. Die kontak tussen die lewendes en die lewende oorledenes word daargestel en onderhou deur offerandes aan die voorvaders. Die voorvaders word dus gesien as intermediere skakel in 'n hierargie met God aan die bokant en die mens aan die onderkant. Maar, vir nie-Afrikane, dui hierdie struktuur op die nie-bestaan van God en die aanbidding van die voorvaders. Vroue speel 'n deurslaggewende rol in kwessies van lewe en dood aangeslen Afrikane hul afhanklikheid besef van vroue se voortplantingsbekwaamhede om die famile wat deur die dood geaffekteer is te herkonstitueer en te vergroot. Sosiale veranderinge en verwestering affekteer Afrikane se houding teenoor die dood. Sosiale veranderinge is bo-oor tradisie geplaas. 'n Hedendaagse neiging is om Christelike sowel as tradisionele rituele na te volg na 'n sterfte. Die oorledene word begrawe in ooreenstemming met sowel tradisionele as Christelike praktyke. Die geloof in die oorlewing van elemente van die menslike persoon is 'n kwessie van geloof. Dit verminder die pyn en lyding na die afsterwe van 'n geliefde deur aan die gelowige oorlewende die hoop van 'n herontmoeting te bied - en verminder dus die vrees en angs wat met die dood gepaard gaan. Dus is die doel van hierdie ondersoek om 'n kritiese analise te maak van die Afrika-siening van die dood en die implikasies daarvan, met spesiale verwysing na die Zulu-nasie. Daar word probeer om die kompleksiteite, verskeidenhede en simbolisme van die dood aan te toon. Die essensie hiervan is om die Afrika-houding teenoor die dood te de-mistifiseer en te wys dat die siening van die dood nie noodwendig uniek van Afrikane in die algemeen en spesifiek van die Zoeloes is nie. Ander groepe soos Christene het beskouinge oor die dood met spesifieke verwysing na die hiernamaals. Die doel van die ondersoek is om sekere onderliggende kulturele oortuiginge aangaande die dood te onthul, om die beskouinge wat voordelig is, te versterk en om die anachronistiese beskouinge aan die kaak te stel en so te diskrediteer. Aangesien kultuur dinamies is, sal nie alles wat betref die Afrika-tradisie oorgedra word aan toekomstige generasies nie; daar sal noodwendig kulturele interaksie wees.
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Williams, Sandy IV. "Nigga Is Historical: This Is Not An Invitation For White People To Say Nigga." VCU Scholars Compass, 2019. https://scholarscompass.vcu.edu/etd/5926.

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Over the past several years I have been on a quest to locate a world beyond the one I’ve been presented. I am interested in the history of atomic particles - like everything that radiates off of a monument (both literally and those things that are metaphorically reified) - invisible things, and the ways in which these things insect beyond our knowledge systems. This inquiry takes many forms. Mine is a conceptually based practice linked to record keeping and time, and the ways in which these concepts find plurality within our culture; or more pointedly, the importance that we attach to “time” and “the record”, as they relate to our “legacies”, “cultures”, or “the canon”; our histories and the ahistorical, the prehistorical, fantasies, the things that never happened but could’ve, imagined futures and parallel universes.
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Collins-Warfield, Amy E. ""Ubuntu"-- philosophy and practice an examination of Xhosa teachers' psychological sense of community in Langa, South Africa /." Bowling Green, Ohio : Bowling Green State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1225405676.

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Muthien, Bernedette. "The KhoeSan & Partnership: Beyond Patriarchy & Violence." Thesis, Stellenbosch : University of Stellenbosch, 2008. http://hdl.handle.net/10019.1/1879.

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Thesis (MA (Political Science))--University of Stellenbosch, 2008.
This thesis contributes to existing literature on violent and peaceful societies generally, and more specifically contributes to debates on gender egalitarian societies within the fields of Peace, Gender and Indigenous Studies, by focusing on the KhoeSan, and KhoeSan women especially. This research project focused on two critically intersectional components: (1) reconstructing knowledge in general and reclaiming indigenous knowledge, from an African feminist perspective; and (2) analysing and reclaiming peaceful societies and the notion of nonviolence as a norm. Inextricably tied to these primary research questions, is the issue of gender, and gender egalitarianism, especially as it relates to women. An interdisciplinary, intersectional approach was used, combining the analytical lenses of the fields of Political Science (Peace Studies), Anthropology and Gender Studies, with some attention to cultures and spiritualities. The participatory methods employed include focus group discussions and unstructured interviews with KhoeSan community leaders, especially women elders. Concrete skills exchange with, and support for, the participating communities was consciously facilitated. Scholarship on, as well as practices of, the Khoesan evince normative nonviolence, as well as gender egalitarianism. These ancient norms and practices are still evident in modern KhoeSan oral history and practice. This thesis sets the following precedents, particularly through the standpoint of a female KhoeSan scholar: (a) contributing to the research on peaceful societies by offering an analysis of the KhoeSan’s nonviolence as a norm; (b) and extending scholarship on gender egalitarian societies to the KhoeSan. Further research in these intersecting areas would be invaluable, especially of peacefulness, social egalitarianism and collective leadership, as well as gender egalitarianism, among the KhoeSan. Broadening research to encompass Southern Africa as a region would significantly aid documentation.
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Onyeador, Victor Nkemdilim. "Health and healing in the Igbo society : basis and challenges for an inculturated pastoral care of the sick /." Frankfurt, M. : Lang, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016424795&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Majeed, Hasskei Mohammed. "An examination of the concept of reincarnation in African philosophy." Thesis, 2012. http://hdl.handle.net/10500/6414.

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This dissertation is a philosophical examination of the concept of reincarnation from an African point of view. It does so, largely, from the cultural perspective of the Akan people of Ghana. In this work, reincarnation is distinguished from such related concepts as metempsychosis and transmigration with which it is conflated by many authors on the subject. In terms of definition, therefore, the belief that a deceased person can be reborn is advanced in this dissertation as referring to only reincarnation, but not to either metempsychosis or transmigration. Many scholars would agree that reincarnation is a pristine concept, yet it is so present in the beliefs and worldviews of several cultures today (including those of Africa). A good appreciation of the concept, it can be seen, will not be possible without some reference to the past. That is why some attempt is first made at the early stages of the dissertation to show how reincarnation was understood in the religious philosophies of ancient Egyptians, Greeks, Indians, Chinese and the Incas. Secondly, some link is then established between the past and present, especially between ancient Egyptian philosophy and those of contemporary sub-Saharan Africa. In modern African thought, the doctrine of reincarnation has not been thoroughly researched into. Even so, some of the few who have written on the subject have denied its existence in African thought. The dissertation rejects this denial, and seeks to show nonetheless that reincarnation is generally an irrational concept. In spite of its irrationality, it is acknowledged that the concept, as especially presented in African thought, raises our understanding of the constitution of a person as understood in the African culture. It is also observed that the philosophical problem of personal identity is central to the discussion of reincarnation because that which constitutes a person is presumed to be known whenever a claim of return of a survived person is made. For this reason, the dissertation also pays significant attention to the concept of personal identity in connection, especially, with the African philosophical belief in the return of persons.
Philosophy and Systematic Theology
D. Litt. et Phil. (Philosophy)
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Books on the topic "Philosophy, Kgaga (African people)"

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Oroka, Orona. Philosophy of the Isoko people. Port Harcourt [Nigeria]: Abe Publishers, 1998.

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Nwala, T. Uzodinma. Igbo philosophy. Ikeja, Lagos: Lantern Books, 1985.

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

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Oluwole, Sophie B. Philosophy and oral tradition. Ikeja, Lagos, Nigeria: ARK Publications, 1997.

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Garvey, Marcus. Message to the people: The course of African philosophy. Dover, Mass: Majority Press, 1986.

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Edeh, Emmanuel M. P. Towards an Igbo metaphysics. Chicago: Loyola University Press, 1985.

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Umeh, John Anenechukwu. Igbo people: Their origin and culture area. Enugu, Nigeria: Gostak Print. & Pub. Co., 1999.

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Abanuka, B. Philosophy and the Igbo world. Onitsha, Nigeria: Spiritan Publications, 2004.

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Nyansapo (the wisdom knot): Toward an African philosophy of education. New York: Routledge, 2003.

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Okrah, K. Asafo-Agyei. Nyansapo (the wisdom knot): Toward an African philosophy of education. New York, NY: Routledge, 2004.

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Book chapters on the topic "Philosophy, Kgaga (African people)"

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Masaka, Dennis. "‘Global Justice’ and the Suppressed Epistemologies of the Indigenous People of Africa." In African Philosophy and Global Justice, 58–83. Routledge, 2020. http://dx.doi.org/10.4324/9780429023682-4.

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Iguisi, Osarumwense. "A Cultural Approach to African Management Philosophy." In African Studies, 99–110. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3019-1.ch005.

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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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Bezuidenhout, Christiaan, and Karen Booyens. "Corrections and Punishment Approaches in South Africa." In African Studies, 827–48. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-3019-1.ch045.

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In this chapter, the authors focus on corrections and punishment in South Africa by drawing from the historical background of corrections to current punishment approaches. The different punishment eras are described ranging from the Colonial Era to Apartheid and finally Democratization. Within each of these eras the punishment philosophy is discussed. The authors then proceed with a discussion of current punishment approaches, which include incapacitation, retribution, rehabilitation and deterrence, with the last two approaches being applied to the South African context. Regarding deterrence, minimum sentence legislation is used as an example to illustrate how long term imprisonment may deter people from committing crime. However, the consequence of such a punishment approach is the overcrowding of prisons. Rehabilitation of offenders is discussed from the viewpoint of nothing works to what works and includes a description of rehabilitation programs and the introduction of victim-offender-dialogues in South African prisons.
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Farmer, Ashley D. "The African Woman, 1965–1975." In Remaking Black Power. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469634371.003.0004.

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Chapter 3 explores women who were part of two cultural nationalist groups: the Us Organization and the Congress of African People. Both groups practiced the cultural nationalist philosophy of Kawaida, a doctrine based on an African-centered ideals and practices and that prescribed a marginal role for women in political organizing. Through an analysis of their handbooks, political tracts, and women’s columns, this chapter documents how female cultural nationalists redefined the ideal of the “African Woman” in order to reflect their expansive interpretations of the Kawaida doctrine and their organizing roles. In doing so, it illustrates how Kawaidist women caused leaders and organizers in this faction of the Black Power movement to adopt more equitable conceptualizations of gender roles and black liberation.
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Hendrix, Burke A. "Conclusion: Political Philosophy and Political Change." In Strategies of Justice, 265–78. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198833543.003.0007.

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The political environment to which Aboriginal people must respond has been constructed by others, and it does not respond easily or quickly to deliberative calls for change. Rather, it must be navigated instead, despite the difficulties and discomfort associated with doing so. The concluding chapter revisits the central claims of the book as a whole, arguing for the importance of careful normative analysis where the political choices of disadvantaged political actors are involved. It defends the importance of strongly contextualized work on the ethics of political action by groups facing particular patterns of persistent injustice and responding to particular political opportunity structures, while recommending nuanced comparative work on the ethical choices available to groups facing different patterns of injustice than those experienced by Aboriginal peoples (e.g., African Americans in the United States).
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Schulenberg, Ulf. "“Where the People Can Sing, the Poet Can Live”." In A Political Companion to James Baldwin. University Press of Kentucky, 2017. http://dx.doi.org/10.5810/kentucky/9780813169910.003.0011.

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This chapter places Baldwin within a larger intellectual tradition of both Western political philosophy and the African American intersections with(in) it. Ulf Schulenberg’s work then narrows its focus to develop and trace Baldwin’s humanism, a humanism that argues for individual responsibility in a democratic society. Schulenberg’s essay challenges public-private dichotomies, drawing off of Baldwin’s collapsing of the interior and exterior lives, and ultimately brings to discussion Baldwin’s view of the potential of democracy should individuals all recognize their collective and individual responsibilities.
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Krog, Antjie. "Rethinking the Self within an African Philosophical Paradigm." In The Self, 326–48. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190087265.003.0017.

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This chapter explores the interconnected-Self manifesting within African Philosophy. Philosopher Michael Onyebuchi Eze suggests that ‘humanity is not embedded in my person solely as an individual . . . Humanity is a quality we owe to each other. We create each other and need to sustain this otherness creation.’ A current affairs news story about the parole of an apartheid-assassin, a poem, as well as the analyses of various concepts hallmarking South Africa’s move into full democracy, are the lenses through which this interconnected-Self is viewed. The exploration is underpinned by three areas: the South African Truth and Reconciliation Commission, texts of the /Xam (First People) and various utterances by Desmond Tutu and Nelson Mandela.
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Sanga, Mapopa William. "Ubuntu in Malawi." In Advances in Religious and Cultural Studies, 76–84. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-7947-3.ch007.

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The philosophy of Ubuntu or umunthu has its roots in humanist African philosophy, where the idea of community is one of the building blocks of society. In sub-Saharan Africa, the most striking features of the cultures of different people is their non-individualistic character, where community is the cornerstone in African thought and life. In Malawi, a developing country in Southern Arica, the Umunthu philosophy is embedded in the socialization process. Malawians are well-known in the world to be very kind and polite people. Malawian children are expected to embrace these values from their parents or guardians. Interestingly though, not every Malawian child ends up being a high holder of Ubuntu in their adulthood and that is the painful reality. The question then arises, is Ubuntu or umunthu a true reflection of humanity in Malawi or just a farce? The chapter answers this question by carefully exploring the umunthu philosophy, analyzing it in critical contexts in the Malawian society.
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Pejout, Nicolas. "World Wide Weber." In Electronic Constitution, 99–114. IGI Global, 2009. http://dx.doi.org/10.4018/978-1-60566-254-1.ch007.

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Many of African States are focusing on ICTs and developing e-government infrastructures in order to fasten and improve their “formalisation strategy”. This philosophy drives the South African State in its impressive efforts to deploy an efficient and pervasive e-government architecture for its citizens to enjoy accurate public services and for this young democracy to be “useful” to them. By focusing on the South African case, people will be able to understand the role of ICTs as tools to register, formalize and normalise, supporting the final objective of Weberian rationalisation. The author will consider the historical process of this strategy, across different political regimes (from Apartheid to democracy). He will see how it is deployed within a young democracy, aiming at producing a balance between two poles: a formal existence of citizens for them to enjoy a “delivery democracy” in which they are to be transparent; an informal existence of citizens for them to live freely in their private and intimate sphere. In this tension, South Africa, given its history, is paradigmatic and can shed light on many other countries, beyond Africa.
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Bezuidenhout, Christiaan, and Karen Booyens. "Corrections and Punishment Approaches in South Africa." In Strategic Learning Ideologies in Prison Education Programs, 66–94. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-2909-5.ch003.

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In this chapter, the authors focus on corrections and punishment in South Africa by drawing from the historical background of corrections to current punishment approaches. The different punishment eras are described ranging from the Colonial Era to Apartheid and finally Democratization. Within each of these eras the punishment philosophy is discussed. The authors then proceed with a discussion of current punishment approaches, which include incapacitation, retribution, rehabilitation and deterrence, with the last two approaches being applied to the South African context. Regarding deterrence, minimum sentence legislation is used as an example to illustrate how long term imprisonment may deter people from committing crime. However, the consequence of such a punishment approach is the overcrowding of prisons. Rehabilitation of offenders is discussed from the viewpoint of nothing works to what works and includes a description of rehabilitation programs and the introduction of victim-offender-dialogues in South African prisons.
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Conference papers on the topic "Philosophy, Kgaga (African people)"

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Geçimli, Meryem, and Mehmet Nuhoğlu. "CULTURE – HOUSE RELATIONS IN THE CONTEXT OF CULTURAL SUSTAINABILITY: EVALUATION ON EXAMPLES." In GEOLINKS International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/geolinks2020/b2/v2/29.

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There are close relationships between the cultural structures of societies and residential areas. The place where the society chooses to live and the ways it is organized is an expression of the cultural structure. Traditional houses are accepted as the most obvious indicator of this situation. One of the ways of preserving cultural sustainability today is to read the design principles of these houses correctly. Culture is about what kind of environment people live in and how they live. Human behaviors are based on cultural references. Religion, view of life and perceptions of the environment are both dialectically shaped culture and shaped by culture. Culture is about where and how human meets his needs throughout his life. It can be said that culture is one of the basic factors that direct human behavior and life. Therefore, the cultural embedding of sustainability thought is important in shaping the world in which future generations will live. Regarding various cultures in the literature; the structure of the society, their way of life and how they shape their places of residence, etc. there are many studies. The riches that each culture possesses are considered to be indisputable. These important studies are mostly based on an in-depth analysis of that culture, concentrating on a single specific culture. In this study, it is aimed to make a more holistic analysis by examining more than one culture. Thanks to this holistic perspective, it is thought that it will be possible to make inferences that can be considered as common to all societies. This study, which especially focuses on Asian and African societies, is the tendency of these societies to maintain their cultural structure compared to other societies. The reflections of cultural practices on residential spaces are examined through various examples. The dialectical structure of Berber houses, integration of Chinese houses with natural environmental references, Toroja houses associated with the genealogy in Indonesia, etc. examples will be examined in the context of cultural sustainability in this study. With this holistic approach, where the basic philosophy of cultural sustainability can be obtained, important references can be obtained in the design of today's residences. This paper was produced from an incomplete PhD dissertation named Evaluation of Cultural Sustainability in the Application of House Design at Yildiz Technical University, Social Sciences Institution, Art and Design Program
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