Sociology and Yoruba Studies: epistemic intervention or doing sociology in the 'vernacular'?

Abstract

Abstract

Endogenous knowledge and the development question in Africa*

“…Building on Archie Mafeje, Joseph Ki-Zerbo and Paulin Hountondji, it was Olujimi O Adesina who made the distinction between endogenous knowledge-as source codes-and endogeneity-as a mode of social sciences practice and as an imperative for the social sciences community in Africa if it is to secure its needed epistemic autonomy. The idea of taking one's local ethnographic data seriously, on its own terms, and sufficiently to engender epistemic ruptures in the dialogue with the global social sciences was developed and popularized by Olujimi O Adesina (Adesina 2002;.…”

Teoria social, extroversão e autonomia: impasses e horizontes da sociologia (semi)periférica contemporânea

“…2015 O pensamento pós-colonial e a sociologia periférica contemporânea como crítica destituinte Os estudos pós-coloniais, assim como outras propostas de sociologia "indígena" (Akiwowo, 1988;Adesina, 2002), "global" (Turner, 1989;Bhambra, 2013), "do Sul" (Connell, 2007;Santos, 2009) e outros rótulos, como "cosmopolita", "endógena" e "autôno-ma", têm chamado crescentemente a atenção das ciências sociais contemporâneas pelas suas propostas de descentramento da sociologia e da modernidade. Trata-se de um movimento intelectual bastante amplo, heterogêneo e diferente daquele que, ao calor das lutas políticas de meados do século XX, consagrou um dos momentos mais criativos do pensamento latino-americano e fixou bases fundamentais para uma sociologia crítica na África e na Ásia.…”

‘I am proud to be South African because I am South African’: reflections on ‘white pride’ in post‐apartheid South Africa

“…Lehulere 1996;Barchiesi 1997;Pilger 1998;Bond 2000Bond , 2004Marais 2001) have criticized a neo-liberal, market-oriented South Africa vehemently. Of course, there are other positions, and it is certainly worthwhile to critique such simple binary constructions as 'neo-liberal' on the one hand, and 'anti-privatization' or 'socialist' on the other (see Webster and Adler 1999;Adesina 2001Adesina , 2002.…”

“…4 That is to say, many people are aware of the contradictions they inhabit, and this self-awareness has the potential to take on ironic or deconstructive forms. I would argue that the Afrikaner artist (quoted earlier in this essay) who exclaimed that he hates Afrikaners even though he is an Afrikaner is paradoxically accepting and rejecting his Afrikaner-ness in a self-conscious 206 GAVIN STEINGO…”