Introduction: Alternative Epistemologies and the Imperative of an Afrocentric Mythology

Afolayan, Adeshina; Yacob-Haliso, Olajumoke; Oloruntoba, Samuel Ojo

doi:10.1007/978-3-030-60652-7_1

Cited by 3 publications

(2 citation statements)

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“…This brings me to the collection's final ambition: to connect the study of scholarly and epistemic virtues and vices to recent work on what may be called revisionary historiography of philosophy (RHP). RHP deals, among other things, with strategies for expanding and diversifying the philosophical canon (e.g., Connell and Janssen‐Lauret 2022; Park 2013; Shapiro 2016) and for liberating “non‐Western” traditions from Western definitions of philosophy (e.g., Afolayan, Yacob‐Haliso, and Oloruntoba 2021; Rivera 2019). Here, the point of departure is the notion that philosophy has always “instrumentalized its own history in order to promote specific … agendas, using the history of philosophy for its own purposes by adapting it, transforming it, rejecting it, embracing it, rewriting it at every step of the way” (Catana and Laerke 2020, 431).…”

Section: History and Historiography Of Philosophers' Virtues And Vicesmentioning

confidence: 99%

Introduction to the symposium “What makes a philosopher (good or bad)? Philosophical virtues and vices: Past and present”

Verburgt

2023

Metaphilosophy

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The main ambition of the eight articles in this collection is to bring together two currently distinct bodies of literature—on scholarly virtues and vices in the sciences and the humanities, and on epistemic virtues and vices—and to jointly connect them to recent work in (revisionary) historiography of philosophy. This introduction briefly reflects on this ambition, providing background and context, and offers a short overview of the eight articles.

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Section: History and Historiography Of Philosophers' Virtues And Vicesmentioning

confidence: 99%

Introduction to the symposium “What makes a philosopher (good or bad)? Philosophical virtues and vices: Past and present”

Verburgt

2023

Metaphilosophy

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“…In Africa, for instance, some European historians denied the existence of any form of history, suggesting that any history of Africa was that written by European historians. Hegel went as far as arguing that Africa was not part of history (see Afolayan, Yacoob-Haliso, & Oloruntoba, 2021). While other historians were less explicit, their choice to exclusively rely on the colonial record served the same purpose.…”

Section: Situating the Studymentioning

confidence: 99%

Whose voice matters in the teaching and learning of IPE? Implications for policy and policy making

Cochrane

Oloruntoba

2021

Policy and Society

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Critical decolonial assessments of International Political Economy (IPE) curricula have found a continued dominance of Euro-Western perspectives. However, these critical assessments have often been of specific programs or courses. In this article, we open the canvas wider in our quantitative assessment of privilege and marginalization, by conducting an analysis of IPE curricula from universities from around the world as well as of one of the most widely used introductory textbooks in the field. We find that scholars based outside of the Euro-West are marginal, while those based in the Euro-West continue to be dominant -in all the assessed course offerings. We also find that female voices are marginal, in all locations. Knowledge production systems privilege Euro-Western male voices and perspectives, furthering a process of systemic cognitive and epistemic injustices. Building upon our analysis of teaching and learning content, this article critically reflects on the implications of when IPE meets policy, and offers avenues for the policy engagement to avoid the same processes of privileging and marginalizing, and thereby better situating policy making to avoid repeating failures resulting from the identified entrenched biases.

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On Postcolonial Knowledge

Afolayan

2023

Matatu

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Knowledge and knowledge production play a significant role in the postcolonial project of de-traumatization and self-realization. However, such knowledge has often been couched within a Eurocentric epistemological framework. The postcolony is caught firmly within the orthodox which translates positivistic knowledge into the very definition of worldly progress—the idea of how a state attends to the welfare and well-being of its citizens through a development agenda. This essay engages the question: What might constitute an autonomous framework that could assist Africa and her thinkers and scholars in the development and validation of local forms of knowledge for social transformation? In this regard, I will examine the claims of Otto Neurath’s postpositivism and the dynamic pluralism of the Ifá sacred corpus of the Yorùbá, both within the framework of the epistemology of the South project. Both of these epistemological frameworks outline a pluralistic understanding of knowledge that could enable the reconfiguring of knowledge production in Africa.

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Introduction: Alternative Epistemologies and the Imperative of an Afrocentric Mythology

Cited by 3 publications

References 2 publications

Introduction to the symposium “What makes a philosopher (good or bad)? Philosophical virtues and vices: Past and present”

Introduction to the symposium “What makes a philosopher (good or bad)? Philosophical virtues and vices: Past and present”

Whose voice matters in the teaching and learning of IPE? Implications for policy and policy making

On Postcolonial Knowledge

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