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- Convenor:
-
Anke Graness
(University of Hildesheim)
Send message to Convenor
- Discussant:
-
Elisio Macamo
(University of Basel)
- Location:
- C5.09
- Start time:
- 27 June, 2013 at
Time zone: Europe/Lisbon
- Session slots:
- 1
Short Abstract:
The target of our panel is to introduce concepts of philosophers (from history until today) of the lusophone region of Africa. It is a trial to correct a neglect that Portuguese-speaking African countries have suffered and to fill a gap in the history of philosophy in sub-Saharan Africa.
Long Abstract:
Do you know a philosopher from the Portuguese-speaking part of Africa? Even among specialist in the philosophies of sub-Saharan Africa this question will mainly be answered negatively. Until today the discourse on African philosophy mainly focuses on the anglophone or francophone parts of Africa. The lusophone part is widely excluded. The target of our panel is to introduce concepts of philosophers (from history until today) of the Lusophone Africa. It is a trial to correct a neglect that Portuguese-speaking African countries have suffered and a trial to fill a gap in the history of philosophy in sub-Saharan Africa.
The lusophone countries in Africa, even so different in history, cultures, geography, nature etc., share a history as former Portuguese colonies and a language. This makes it reasonable to focus on them as one region in the frame of a history of (philosophical) ideas. The following questions arise: How was and is philosophy done in lusophone Africa? Which philosophical traditions and methods are influential? What are the main topics? Is there an exchange of (philosophical) ideas with Brazil (or other parts of Latin America)? How are questions of acculturation, the national liberation struggle and its underlying concepts, questions concerning the postcolonial situation and its impact on philosophical thinking etc. discussed? Such questions have an eminent importance for the philosophy of today, especially for an intercultural philosophy.
Requested for our panel are papers who explore work and life of philosophers (men and women) from lusophone regions of Africa in history and today.
Accepted papers:
Session 1Paulo Soma (Minister of Territory Administration and Catholic University of Angola)
Paper short abstract:
When we talk about philosophy in Africa: Is there philosophy in Angola or not?The second questions is to know more about the the enviroment to develop philosophy: Are the Lusophony countries able to develop philosophy and which philosophy?
Paper long abstract:
Concerning the questions above we can say that in fact it makes a difference to speak about philosophy in Africa and philosophy in Angola, or African philosophy or Angolan philosophy. In general, many thinkers make confusions about these two terms. In our point of view, there is a big difference.
And, what about the environment to create philosophies? Our point of view is that in Angola, philosophy is produced under a very difficult situation due to the political situation, economic, social and cultural issues.
But what kind of philosophy is necessary in Angola? A philosophy in defence against colonialism, neo-colonialism, against lusotropicalism or antiracism or racism? Our point of view is that when we talk about philosophy we must talk about the total reality, not about a particular situation, like for example black people. Nowadays the world is developed to a degree, where we need new perspective when we talk about philosophy; so in our opinion the Angolan philosophy is a liberation philosophy.
Carlos Cardoso (CODESRIA)
Paper short abstract:
A comunicação pretende analisar o contexto de nascimento e de aplicação da filosofia marxista durante a luta de libertação, o peso que ela teve na construção de uma certa ideia da Guiné, a maneira como ela influenciou a(s) politica(s) pública(s), bem como a trajectória que conduziu ao seu abandono.
Paper long abstract:
Em 1961, Cabral dizia que « a crise da revolução africana, longe de ser uma crise de crescimento, é principalmente uma crise de conhecimento…Em muitos casos, a pratica da luta de libertação e as perspectivas para futuro não são somente desprovidas de base teórica, mas também descoladas da realidade concreta do meio ». Esta citação reflecte não só a base filosófica a partir da qual ele concebera a luta pela libertação do colonialismo português, mas também a importancia que ele atribuía à teoria. Apesar de nunca se ter considerado, reconhece-se que Amílcar Cabral não se limitou a aceitar as premissas básicas da teoria marxista, como trabalhou no sentido de inculcar esta filosofia aos seus conterraneos de luta, quer através das acções de formação levadas a cabo pore ele mesmo, quer por intermédio da sua prática revolucionária. Eh esta mesma filosofia politica que parece não só ter influenciado os conterraneos de Cabral, como marcou toda a filosofia adoptada pelo Estado pós-independente na Guiné-Bissau.
Beseando_se nos escritos de Cabral e nos documentos teóricos produzidos pelo PAIGC durante e após a luta pela independencia, a comunicação pretende analisar o contexto de nascimento e de aplicação da filosofia marxista durante a luta de libertação, o peso que ela teve na construção de uma certa ideia da Guiné, a maneira como ela influenciou a(s) politica(s) pública(s), bem como a trajectória que conduziu ao seu abandono.
Silverio Samuel (Universidade Sao Tomas de Mocambique)
Paper short abstract:
This is a comparison between the defense speech of Socrates in the year 399 B.C. in front of the court of the Athenians and the speech of Nelson Mandela in his defense in front of a court in Pretoria (Rivonia Trial, 1964).
Paper long abstract:
This is a comparison between the defense speech of Socrates in the year 399 B.C. in front of the court of the Athenians and the speech of Nelson Mandela in his defense in front of a court in Pretoria (Rivonia Trial, 1964).
The study discusses the similarities as well as the salient differences between the two speeches. In fact, the theme of a "mythic consciousness" as it is expressed so openly by Socrates and the African leader, is the universal topic in both discourses. This is the backdrop for a debate at a time, where extremism and nationalism are constant companions of globalization and the emergence of a universal, emancipated citizen. That we are sharing the same values, is in our view the fundamental aspect of this debate.