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PLS1502 - Study Notes Based on Questions. Does it make sense to retain the term “Africa” even though it was initially an imposition? The purpose of this question is to discuss whether it is sensible to retain the term “Africa” when we refer to the geographical area and the area of “Afri...

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  • June 10, 2022
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  • 2021/2022
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  • pls1502 study notes based on questions
  • pls1502 introduction to african philosophy
  • introduction to african philosophy

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PLS1502 - Study Notes
Based on Questions
(Download to Score A)

, lOMoARcPSD|11991010




STUDY UNIT 1


Does it make sense to retain the term “Africa” even though it was initially an imposition?
The purpose of this question is to discuss whether it is sensible to retain the term “Africa” when
we refer to the geographical area and the area of “Africa”. In other words, we can argue if it is
necessary or not to use another term for “Africa”.
The geographical meaning of “Africa” is contentious as it arose at a particular time under
specific political and social historical circumstances.
1. “Greeks” called the continent Libya and The Romans called it Africa (Latin aprica
(sunny)), Greek aphrike (without cold);
2. The Romans who for a time ruled the North African coast, are also said to have called
the area south of their settlements, Afriga, or the land of the Arigs. It is in this course of
this cultural integration in the Mediterranean, that the name Africa emerged, first in
regards to the northern parts, then applied the whole continent as it is today, making it
possible to speak of Africa as if it comprised only one ethnic group of people having a
single common culture;
3. Another explanation occasionally offered is that the name applied to a productive region
of what is now Tunisia meant Ears of Corns. The word ifriqiyah is apparently the Arabic
transliteration of Africa;
The name Africa was influence by how these outsiders (Greek and Roman’s experiences) and
viewed Africa based on the climate and the people whom they witnessed living there.
Roman conquest of less powerful regions such as Africa through unjust wars of colonization
reaffirmed this description.
Africa speaks more of the West European historical experience and less about the people of the
continents’ experience of their own self-understanding. This naming comprises, comprise one
of the on-going problems about the identity of Africa, hence most African countries changed
their names at independence (Namibia, Tanzania and Zimbabwe).
It is for this reason that we should question the reasonableness of accepting the geographical
meaning of “Africa”, naming comprises one of the on-going problems about the identity of Africa.
There is a disfigurement and distortion of the image and identity of the indigenous people of the
continent known today as Africa.


Critically assess Osuagwu’s definition of an African.
Osuagwe speaks of Africans by association, law, enterprise and relevance, and identifies the
following “geo-ethno-technological” factors to be regarded as an African:

 The enthno-African: identifies an African author by nature, origin, birth, ancestry, tribe,
physiology, colour and cuture;
 The geo-temporal African: qualifies the African space and time within which African
philosophy is typically occurring. Immediate physical placement within the African




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continent or by remote spatial presence anywhere where the African finds him or herself
present;
 The lego-African: qualifies an expatriate author which becomes African by virtue of a
civil, ecclesiastical or academic law which empowers or mandates him/her;
 The techno-African: identifies an expatriate African who becomes an African philosopher
by interest or preoccupation, enterprise, research, literature, doctrine undertaken or
produced. It clearly identifies any work produced as African philosophy.
Osuagwu association of an African, has inflated the definition of who is an African and not
those just living on the Africa continent, everybody can authentically contribute to the
development of Africa. This brings about the universal spirit of philosophy. If African
philosophy has to be genuine philosophy, then it must maintain both its Africanicity and its
philosophicality as essential characteristics.
A single characteristic such as colour, ancestry or geography does not settle the question of
who or what is an African but still makes difficult the question of which ideas are to be
regarded as African philosophy.


What do you think of Mazrui’s definition of an African? Where do you agree and disagree with
him?
Mazrui identified more categories of an African:

 Africans of the blood are defined in racial and genealocigal terms; they are identified with
the black race;
 Africans of the soil, on the other hand, are defined in geographical terms; they are
identified with the Africans continent in nationality and ancestral location;
 Africans of soil by adoption – Non-black Africans by blood or soil.

Summarise in your own words, the meaning of the term “philosophy”?
Philosophy is a word derived from the Greek language which means the love of wisdom;
According to Imbo philosophy begins with the sense of wonder that pushes one to attempt to
understand one’s life and place in the universe. As genuine lovers of wisdom we must pay
attention to and question every experience.
Questioning experience involves the attitude of not taking knowledge and truth claims for
granted. Instead, these are questioned so that they proffer arguments for support.
According to Imbo 1998:
Philosophy begins with our everyday experiences with others, going to school, paying taxes,
practicing religion, growing old, and dying. It is not these experiences that are themselves
philosophical, since we know there are many people who go through life untroubled by, and
impervious to, the problems they pose. Philosophy truly begins with the sense of wonder that
pushes one to attempt to understand one’s life place in the universe. Owing to is complexity,
the universe does not present itself to all of us in the same manner. Our experiences, therefore,




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