Arguably, Pan-Africanism could only have emerged beyond the shores of Africa. The continent’s riotous diversity, comparatively as dense as its famous jungles, aided the divide-and-conquer tactics of its numerous enemies. The multitudinous nature of its languages, historical traditions, customs and ethnicities meant that Africa never learnt to speak with “one voice” as it had historically spoken with cacophonies of voices. Its diversity in all things was simply astounding.
Kwasi Wiredu's contribution to philosophy not only pushed philosophical discourse forward but has been instrumental towards the decolonization process in Africa.
A response to Panashe Chigumadzi’s essay, “Why I’m No Longer Talking To Nigerians About Race.
If Nigerians want to be the true Giants of Africa and, indeed, the world, they must walk it with the empathy and humility befitting of a true politics of black and pan-Africanist solidarity.
Fanon offers a much more pessimistic view of the opportunities for black thought and being than King does, arguing that the black person trying to assert his or her humanity is cast into “a zone of nonbeing” by a world that equates humanity with whiteness.
The biggest question facing the power sector is this: How will it lower costs, compete and improve overall performance for a population promised 100 per cent electricity access in a global business environment where customers can increasingly generate their own power more efficiently than the power company.
The disruption caused by Wiredu’s insertion of an African presence in philosophy foreshadows a crucial logical progression, one that demands that philosophy must turn against itself in order to be representative of an African cosmology.
Governments have the responsibility to harness the power of AI and ML to help communities grow and prosper. This technology should never be used to spy or prey on citizens, or to enforce the position of dystopic tyrants; it must always be employed to serve the good of humanity first and foremost.
The problem with this low-quality oppression is the way it clouds your mind and robs you of language, precision and analytical power. And it keeps you busy dealing with it so that you cannot even properly engage with more systemic problems.
We are witnessing the operation of a more fully fledged, institutionalised, normalised capitalist social order, and an intensification and deepening of processes that will render these countries, for the time being, ever more capitalist. Capitalism is now more fully operational and thus, so to speak, causal i.e. it needs to be taken into account when discussing the drivers and characteristics of contemporary life in African countries.
“Conceptual decolonisation”, which is concerned with the systematic subversion of Western concepts, ideas and structures of knowledge embedded in the modern African episteme that either have little utility value for the continent or have been detrimental to African growth and advancement.
Public discourse on morality and individual virtue has long been emphasised. But as JÖRG WIEGRATZ argues, they only tell part of the story of human beings and human society. Indeed, capitalism and its current variant neoliberalism is a moral order that defines the standards of interaction within a neoliberal society.
