Highlights principles of MSIT No’Kmaq, a core Indigenous philosophy that understands life as a broad series of interconnectedness, in order to understand the philosophy as an Indigenous framework for ...understanding children’s social emotional development. Explores MSIT No’Kmaq in the context of the contemporary social issues that Indigenous families face, and implications on implementing MSIT No’Kmaq as a framework for promoting healthy social emotional outcomes for children. Source: National Library of New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
Introduces this special issue of the journal, for which scholars were invited to address as its theme the nature of indigenous philosophy as it intersects with education. Source: National Library of ...New Zealand Te Puna Matauranga o Aotearoa, licensed by the Department of Internal Affairs for re-use under the Creative Commons Attribution 3.0 New Zealand Licence.
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BFBNIB, DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
Meta philosophical issues surround the topic of African philosophy. What should be counted as African philosophy, and what makes African philosophy so notable has long been a matter of reflection by ...African and African descended thinkers? One stance taken by African thinkers leans toward ascribing philosophical status to the collective worldviews of Africans embedded in their traditions, language, and culture. By criticizing ethnophilosophy as being unanimous and uncritical, professional philosophers epitomize a philosophy to be a universal, individualized, and reflective enterprise. This tendency of appropriating cultural traits as philosophical and thereby tending to emphasize particularity by ethnophilosophers on the one hand and the universalist claim by professional philosophers puts African philosophy in a dilemma and whereby makes it counterproductive to the neocolonial liberation struggle. The article's central argument is that African philosophical hermeneutics is a panacea for the 'double blockage' that the philosophers currently look into contemporary African philosophy. African hermeneutics is the extension of German and French hermeneutical tradition with the works of Heidegger, Gadamer, and Ricœur. Hermeneutics is a mediation between culture and philosophy and also universality and particularity.
In response to the question about what the most attractive method for African philosophy is, we consider conversational thinking as an alternative to pre-existing methods in African philosophy, ...especially in contemporary times. We shall show in this essay that the heavy critique of the ethnophilosophical method–concerning its inadequacy–left a gap that both philosophic sagacity and hermeneutics have failed to fill. In the contemporary period, Innocent Asouzu developed what he calls complementary reflection, which is a framework for bridge-building between old and new, weak and strong, local and alien and in all aspects of reality, which he claims constitute missing links of reality. Unfortunately, Asouzu’s method of complementary reflection appears to say little about resolving conflicts among dissenting variables, and in this regard, his method, though promising, also remains inadequate. Our goal here is to demonstrate that conversational thinking is a viable attempt at a systematised and well-developed methodology for doing African Philosophy – one which proceeds from an African place and discovers its relevance in the global space. To properly articulate the relevance and viability of conversational thinking, we begin by examining, in some detail, the various flaws of the pre-existing methodologies of African philosophy. We go a step further to explicate the tenets of conversational thinking and present it as a viable method(ology) borne out of the African experience for African philosophy. Furthermore, we introduce the up-down movement of thought as a novel description of conversational thinking at the level of what we refer to as the sub-micro level of conversational thinking. We conclude by identifying the ways in which conversational thinking situates African philosophy and can drive its discourses in contemporary time.
The object of the research is the memorial culture in Chechen painting, the subject being its representation in the works of Chechen artists. The purpose of the study is to consider the ...representation of the phenomenon of memorial memory in the work of Chechen artists. The paintings of national artists of Chechnya served as empirical material in the work. The methodology is based on comparative studies, art history and the system-constructive analysis.
The authors construct the concepts of memorial heritage in the paintings of Chechen artists, revealing the universal characteristics of their work. For the authors, memorial culture comes down to a variety of ways to materialize the socio-cultural ethnic context, including the visualization of mythological and religious meanings, as well as the translation of mental characteristics and ethnic archetypes. The deep memory of the people includes historical and cultural areas, which include artistic images born in a creative way. In turn, ethnic art serves as a kind of reflection of ethnophilosophy, the mentality of the people, national traditions and a means of conveying the deep memory of the people.
Humans are a puzzling species. On the one hand, we struggle to survive on our own in the wild, often failing to overcome even basic challenges, like obtaining food, building shelters, or avoiding ...predators. On the other hand, human groups have produced ingenious technologies, sophisticated languages, and complex institutions that have permitted us to successfully expand into a vast range of diverse environments. What has enabled us to dominate the globe, more than any other species, while remaining virtually helpless as lone individuals? This book shows that the secret of our success lies not in our innate intelligence, but in our collective brains-on the ability of human groups to socially interconnect and learn from one another over generations.
Drawing insights from lost European explorers, clever chimpanzees, mobile hunter-gatherers, neuroscientific findings, ancient bones, and the human genome, Joseph Henrich demonstrates how our collective brains have propelled our species' genetic evolution and shaped our biology. Our early capacities for learning from others produced many cultural innovations, such as fire, cooking, water containers, plant knowledge, and projectile weapons, which in turn drove the expansion of our brains and altered our physiology, anatomy, and psychology in crucial ways. Later on, some collective brains generated and recombined powerful concepts, such as the lever, wheel, screw, and writing, while also creating the institutions that continue to alter our motivations and perceptions. Henrich shows how our genetics and biology are inextricably interwoven with cultural evolution, and how culture-gene interactions launched our species on an extraordinary evolutionary trajectory.
Tracking clues from our ancient past to the present,The Secret of Our Successexplores how the evolution of both our cultural and social natures produce a collective intelligence that explains both our species' immense success and the origins of human uniqueness.
This book argues that ancient and modern African indigenous knowledges remain key to Africa’s role in global capital, technological and knowledge development and to addressing her marginality and ...postcoloniality.
The contributors engage the unresolved problematics of the historical and contemporary linkages between African knowledges and the African academy, and between African and global knowledges. The book relies on historical and comparative political analysis to explore the global context for the application of indigenous knowledges for tackling postcolonial challenges of knowledge production, conflict and migration, and women’s rights on the continent in transcontinental African contexts.
Asserting the enduring potency of African indigenous knowledges for the transformation of policy, the African academy and the study of Africa in the global academy, this book will be of interest to scholars of African Studies, postcolonial studies and decolonisation and global affairs.
The Oxford Handbook of Cognitive Archaeology showcases the theories, methods, and accomplishments of archaeologists who investigate the human mind—its evolutionary development, its ideation, and its ...very nature—through material forms. The intellectual heart of cognitive archaeology is archaeology, the discipline that investigates the only direct evidence of the actions and decisions of prehistoric people. Its theories and methods are an eclectic mix of psychological, neuroscientific, paleoneurological, philosophical, anthropological, ethnographic, comparative, aesthetic, and experimental theories, methods, and models, united only by their focus on cognition. This volume encompasses the wide spectrum of the discipline, showcasing contributions from 66 established and emerging scholars from Europe, Africa, Asia, India, the Near East, North America, and Oceania. Significantly, the majority of chapters deliver substantive contributions that analyze specific examples of material culture, from the oldest known stone tools to ceramic and rock art traditions of the recent millennium. These examples include the gamut of methods and techniques, including typology, replication studies, chaînes operatoires, neuroarchaeology, ethnographic comparison, and the direct historical approach. The volume begins with retrospective essays by several of the pioneers of cognitive archaeology, presents a broad range of state-of-the-art investigations into cognitive abilities, tackles thorny issues like the cognitive status of Neandertals, and concludes with speculative essays about the future of an archaeology of mind, and of the mind itself.
In this essay, I critically engage with Aribiah Attoe’s new book on African Metaphysics, Groundwork for a New Kind of African Metaphysics: The Idea of Predeterministic Historicity, by reflecting on ...some of the philosophical issues that it provokes. Attoe contests some basic assumptions undergirding the philosophical approach to metaphysics within the African episteme in this book. His contestation leads him to a materialistic conception of reality in African metaphysics. While noting the original contribution of Attoe’s book, such as singular complementarism, and predeterministic historicity, I identify and discuss some issues in the book that deserve critical philosophical engagement.
The ethnophilosophy debate in African philosophy has been primarily concerned with the nature and future direction of African philosophy, but this paper approaches the debate in search of lessons ...about philosophy in general. The paper shows how this ongoing debate has been obscured by varying understandings of “ethnophilosophy” and that a de facto victory has long since transpired, since “ethnophilosophy,” in the sense recommended here, is flourishing. The paper argues that the political arguments with which Hountondji and Wiredu initiated the debate in the 1970s supervene on the metaphilosophical view that ethnophilosophy, if philosophy at all, is of a poor standard. Showing that ethnophilosophy must indeed be philosophy, it argues that the critics' low opinions of it depend on unrealistic assumptions about how philosophy makes progress. The paper concludes that Africa is lucky to have ethnophilosophies and that the rest of the world should hope to develop some.
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