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  1. The Racial Offense Objection to Confederate Monuments: A Reply to Timmerman.Dan Demetriou - forthcoming - In Bob Fischer (ed.), Ethics Left and Right: The Moral Issues that Divide Us.
    This is my reply essay (1000 words) to Travis Timmerman's "A Case for Removing Confederate Monuments" in Bob Fisher's _Ethics, Left and Right: The Moral Issues That Divide Us_ volume. In it, I explain why I think the mere harm from the racial offense a monument may cause does not justify removing it.
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  2. Nasserism and the Impossibility of Innocence.Zeyad El Nabolsy - 2021 - International Politics Reviews 2021:1-9.
    One of the central strengths of Salem's analysis of Nasserism is that she recognizes both its world-historical significance as a progressive nationalist movement, and its severe limitations. In the first section of this paper, I discuss Salem's notion of the "afterlives" of the Nasserist project by drawing attention to one of the most debilitating legacies of that project, namely the transformation of Egyptian politics into petty bourgeois politics. In the second section, I argue that while Salem does not explicitly draw (...)
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  3. Lotus and the Self-Representation of Afro-Asian Writers as the Vanguard of Modernity.Zeyad El Nabolsy - 2020 - Interventions: International Journal of Postcolonial Studies 2020:1-26.
    This essay has two aims. The first is to show that the editors of Lotus: Afro-Asian Writings and some of the writers who contributed to it (especially Ismail Ezzedine, Anar Rzayev, Tawfick Zeyad, Abdel Aziz El-Ahwani, Joseph Ki-Zerbo, Alex La Guma, Adonis, Salah Dehni, Luis Bernardo Honwana, Ghassan Kanafany, and Tozaburo Ono) attempted to reconceive of nationalism in a way that would make international solidarity constitutive of the new national projects. It is argued that this is quite different from thinking (...)
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  4. Amílcar Cabral’s Modernist Philosophy of Culture and Cultural Liberation.Zeyad El Nabolsy - 2020 - Journal of African Cultural Studies 32 (2):231-250.
    This article argues that Amílcar Cabral adhered to some of the essential elements of the philosophical discourse of modernity. This commitment led Cabral to endorse an anti-essentialist, historicized conception of culture, and this in turn led him to conceive of cultural liberation in terms of cultural autonomy as opposed to the preservation of indigenous culture(s). Cabral’s attitude towards languages is employed as a case study in order to demonstrate how emphasis on Cabral’s commitment to the philosophical discourse of modernity can (...)
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  5. A Life of Struggle as Ubuntu.Thaddeus Metz - 2018 - In Sabelo Ndlovu-Gatsheni & Busani Ngcaweni (eds.), Nelson Rolihlahla Mandela: Decolonial Ethics of Liberation and Servant Leadership. Africa World Press. pp. 97-111.
    In this chapter I aim to provide a moral-philosophical grounding for much of Nelson Rolihlaha Mandela’s life. I spell out a principled interpretation of ubuntu that focuses on its moral import, and then apply it to salient facets of Mandela’s 50+ struggle years, contending that they exemplify it in many ways. Specifically, I first address Mandela’s decisions to fight apartheid in the 1940s, to use violence in response to it in the 1950s and ‘60s, and to refuse to renounce the (...)
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  6. Gandhi, Dube and Abdurahman: Collaborations to End Injustice in South Africa.Gail Presbey - 2016 - World History Bulletin 32 (1):5-11.
    The paper traces the parallel paths and mutual influences of these three activists in South Africa. The paper points out that Gandhi often took steps in building his movement that echoed some of the same steps that Dube had done just before him. Also, Abdurahman, who had become Gandhi's friend in 1909, advocated for involving women in nonviolent action, and advocated the use of general strike, shortly before Gandhi incorporated both methods in his movement.
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  7. Community in Fragments: Reading Relation in the Fragments of Heraclitus.Carrie Giunta - 2015 - In Douglas Brommesson & Henrik Enroth (eds.), Global Communities: Transnational and Transdisciplinary Exchanges. Rowman & Littlefield.
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  8. Africanising Institutional Culture: What Is Possible and Plausible.Thaddeus Metz - 2015 - In Pedro Tabensky & Sally Matthews (eds.), Being at Home: : Race, Institutional Culture and Transformation at South African Higher Education Institutions. University of KwaZulu-Natal Press. pp. 242-272.
    Since the transition to a constitutional order, in what respects have cultures in higher education institutions in South Africa become Africanised, and, going forward, how should they be? In this chapter I provide an overview of the major different forms that Africanisation of institutional culture could take, and I then indicate the respects in which South African universities have or have not taken them on board over the past 20 years. In addition, I provide the first comprehensive critical discussion of (...)
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  9. Cinco Dificultades Para Construir la Historia de la Filosofía Africana.Antonio de Diego Gonzalez - 2013 - Contrastes: Revista Internacional de Filosofía 18:211-222.
    RESUMENDesde la teoría postcolonial se han cuestionado los modelos de historia de las ideas impuestos por el africanismo y el orientalismo. Diferentes teóricos africanos –Bachir Diagne, Mundimbe, Wiredu o Kete Asante– han formulado diversas soluciones para superar las dificultades. Este trabajo explora las principales dificultades y las propuestas para elaborar una historia de la Filosofía africana. -/- The postcolonial theory was questioning the patterns of History of Ideas imposed by Orientalism and Africanism. Different African theorists –Bachir Diagne, Mundimbe, Kete Asante (...)
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  10. Dukor's African Unfreedom and Moral Responsibility.John Ezenwankwor - 2013 - Open Journal of Philosophy 3 (1):213.
    It is axiomatic for most African scholars that the colonizers are responsible for the present problems facing the African continent. This is given much credence by Maduabuchi Dukor citing a barrage of issues which in summary pointed to the fact that the legacy of the colonizers to the African continent was ill willed to create chaos and therefore to make the African perpetually dependent on the colonizers. This paper accepts this fact but insists that the African as a human being (...)
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  11. Poglądy wybranych intelektualistów afrykańskich na temat wpływu mocarstw kolonialnych na rozwój państwa w Afryce pokolonialnej.Krzysztof Trzcinski - 2012 - In A. Żukowski (ed.), „Stare” i „nowe” mocarstwa w Afryce. Olsztyn: pp. 61-83.
    [Selected African intellectuals' views on the impact of colonial powers on the development of a postcolonial African state]. This article provides an analysis of a Nigerian political thinker Claude Ake's and Sierra Leonian philosopher George M. Carew's views concerning the impact of colonial powers on the political and, to a lesser extent, economic development of a postcolonial African state. According to their opinions, colonial powers are responsible for introducing in their African colonies during the period of decolonization democratic institutions and (...)
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  12. Langue coloniale, langue globale, langue locale.Rada Ivekovic - 2007 - Rue Descartes 58 (4):26-36.
    This paper is mainly about situating the French language within (its) history. It analyzes the nostalgia for a linguistic and cultural imaginary global dimension of French. Although there are different globalities for different purposes, the one most widespread global language is English. English works internationally as an international language, even where it was once the colonial language, now left in heritage to once colonised countries. But the situation of the French language is quite different, its "globality" being much more discrete (...)
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  13. Frantz Fanon: Política y poética del sujeto poscolonial de Alejandro de Oto: Un Comentario.Marina P. Banchetti - 2005 - Caribbean Studies/Estudios Del Caribe/Études de la Caraïbe 33 (2):227-232.
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  14. MUDIMBE ON THE NATURE OF KNOWLEDGE OF AFRICAN CULTURE: A REVIEW OF THE SELF AND THE OTHER.Onyenuru OkechukwuP - manuscript
    The manner in which the European views the African coloured their perception of our life, culture and history. Even when they try to sympathize with us, they cannot still get out of the consciousness of them being superior than the African. Mudimbe V. Y does an analysis of the history of this European attitude.
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