Edet, Mesembe Ita. Women in the History of African Philosophy and the Imperative of ‘Her-Storical’ Perspective in the Contemporary African Philosophy
2018, in Chimakonam, J. and du Toit, L. (eds.), African Philosophy and the Epistemic Marginalization of Women. London, New York: Routledge
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Added by: Björn Freter & Marc GwodogAbstract:
The points this chapter labors to make are straight and simple. First, the documented reflections of women in contemporary African philosophy, of individuals such as Sophie Oluwole, Anke Graness, Wangari Maathai, Nkiru Nzegwu, Ebunoluwa Oduwole, Betty Wambui, Gail Presbey, and Louise du Toit, are impossible to deny or to ignore; the heritage they (and other female thinkers on the African condition, too numerous to do justice to here) have bequeathed to African philosophy and the world deserves the recognition denied it for so long, and current African philosophical historiography must remediate this epistemic injustice. Furthermore, I maintain that concepts are crucial in philosophical discourse, and this work has thrown up fresh concepts and keywords such as ‘his-story’, ‘her-story’, ‘her-storycide’, ‘her-storicity’, and ‘Afro-herstoricism’. These concepts are pregnant with implications, consequences, and creative possibilities for African philosophy and her place in the philosophical world. These concepts encapsulate the idea that women’s lives, experiences, deeds, contributions, voices, perceptions, representations, struggles, problems, expectations and participation in human affairs have been too long neglected or undervalued in standard historical narratives, and that serious cognizance must be taken of the creative works that women have produced in the development of knowledge and how these have affected the philosophic temper. Contemporary African philosophy cannot run away from honoring its ‘debts and duties’ to women in African philosophy.Comment (from this Blueprint): Introducing the problem of women's marginalization in African philosophy via a rich historical exposition and explanation of new concepts such as his-story, her-story, her-storycide, her-storicity, and Afro-herstoricism.
Oluwole, Sophie. Socrates and Ọ̀rúnmìlà: Two Patron Saints of Classical Philosophy
2014, Ark Publishers.
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Added by: Rebecca BuxtonPublisher’s Note:
Oluwole's teachings and works are generally attributed to the Yoruba school of philosophical thought, which was ingrained in the cultural and religious beliefs (Ifá) of the various regions of Yorubaland. According to Oluwole, this branch of philosophy predates the Western tradition, as the ancient African philosopher Orunmila predates Socrates by her estimate. These two thinkers, representing the values of the African and Western traditions, are two of Oluwole's biggest influences, and she compares the two in her book Socrates and Orunmila.Comment (from this Blueprint): This book compares Socrates to Ọ̀rúnmìlà, an 'Orisha' or an important sprit in Yoruba. Both Socrates and Orunmila undertook their philosophy orally and passed their teachings and thinking onto students. Oluwole therefore challenges the western assumption that African philosophy does not have a long-standing on deep tradition.
Olúwọlé, Sophie Bọsẹdé. The Rational Basis of Yoruba Ethical Thinking
1992, in Witchcraft, Reincarnation and the God-Head (Issues in African Philosophy). Lagos: Excel Publishers
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Added by: Björn Freter & Marc GwodogAbstract:
An explanation of the Yoruba understanding of rationality, its immediate connection to practical ethics, and its roots in oral Yoruba traditions.Comment (from this Blueprint): By studying Olúwọlé, students can learn this week that African women philosophers have not worked on feminist issues alone. Olúwọlé allows one to learn about a different rationale than the commonly known Western one. This can nicely be juxtaposed with philosophers like Descartes or Kant. Olúwọlé's philosophy of rationality and the connection of this philosophy with Yoruba culture, esp. with Yoruba oral traditions of philosophy, allows to re-evaluate the (seemingly) undeniable evidence of Western philosophy. Furthermore, it also shows some commonalities that were denied in later Western philosophical history (for instance, that at the inception of Western philosophy we do find in Socrates another oral philosopher).
Olúwọlé, Sophie Bọsẹdé. Philosophy and Oral Tradition
1999, in Philosophy and Oral Tradition. Lagos: African Research Konsultancy (ARK)
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Added by: Björn Freter & Marc GwodogAbstract:
From: Sophie Oluwole: Celebrating the Radical Spirit of African Philosophy, By Tunji Olaopa
In Philosophy and Oral Tradition (1997), Sophie Oluwole urges us to return to Africa’s oral tradition as the source of excavating an authentic foundation of Africa’s intellectual culture which the West has tried so hard to undermine and destroy. One argument that underlies the relevance of Africa’s oral tradition is that the traditional and cultural practices of the past must have been guided by some form of logic and rational principles which not only predate the Western scientific canon, but which cannot also be subsumed totally under it.
Comment (from this Blueprint): By studying Olúwọlé, students can learn this week that African women philosophers have not worked on feminist issues alone. Olúwọlé allows one to learn about a different rationale than the commonly known Western one. This can nicely be juxtaposed with philosophers like Descartes or Kant. Olúwọlé's philosophy of rationality and the connection of this philosophy with Yoruba culture, esp. with Yoruba oral traditions of philosophy, allows to re-evaluate the (seemingly) undeniable evidence of Western philosophy. Furthermore, it also shows some commonalities that were denied in later Western philosophical history (for instance, that at the inception of Western philosophy we do find in Socrates another oral philosopher).
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