African Philosophy as the Practice of Resistance

Abstract

In what follows I will present my views regarding questions, and areas of concern, that are of fundamental importance to contemporary discourse/practice of African philosophy. I will present a programmatic statement of what I take to be a form of resistance in realm of theory. And so, in keeping with above, I will explore and concretely engage three interconnected and nodal points: 1. indigenous re-orientation of philosophic work 2. critique of Eurocentrism 3. and question of our generic human identity The concerns expressed in above three points are, in my view, crucial issues that warrant on-going discussion and debate. In examining them my hope is to further develop their articulation in view of making their importance more palpable and pressing. (2) For, it is out of such efforts that we can better grasp, and possibly participate in changing, our dismal contemporary neo-colonial situation located in-between (3) our former status of colonial subjects and our present wretched condition of being dependent formerly colonized peoples. It is this dismal and barren in-between, which constitutes our lived present. Our postcolonial situation, to properly be such, has to put in question this colonial residue-the in-between-ness of our present. 1. We are today, at end first decade of 21st century, at a point in time when concrete dominance of universe of Euro-American singularity is being encompassed, or engulfed, by multi-verse of our shared humanity. In this context, central concern practice of philosophy focused on formerly colonized world should be directed at helping to create a situation in which enduring residue of colonial past is systematically put in question. For, even if, at end of first decade of 21st century, we are beyond Age of Europe (4) yet, every aspect of our existence in formerly colonized world is still-in essential and fundamental ways-determined and controlled by our former colonizers. I say this not in order to shift blame but to locate specifically source of our present predicament, not only as regards our economic and political dependence on West, but also as regards basic dependent orientation of our theoretic efforts. Indeed, as Paulin J. Hountondji has correctly noted: Historically, science and technology, in their present form on African continent, can be traced back to colonial period. (5) In today's Africa, practice of science, technology, and theoretic work in general--as conducted in African universities and research centers, such as they are--continues, in same vein, as during colonial times. How this practice might be changed, in view of present needs, is a question that is seldom, if ever, asked! As Hountondji points out, this deplorable situation is taken for granted (6) and as normal by those engaged in scientific work. Now, this acceptance and internalization of colonial hegemony under new conditions--the neocolonial in-between-ness of our present--has its concrete objective (7) correlate in: [T]he historical integration and subordination of ... [our systems of knowledge] ... to world system of knowledge and know-how, just as underdevelopment as a whole results, primarily, not from any original backwardness, but from integration of our subsistence economies into world capitalist market. (8) On subjective side, side of agency, this equation--the concrete--material subordination of our societies, that subtends our being a superfluous appendage to the world system of knowledge--is sustained and perpetuated, into future, by an ideology ... of universalism (9) which is lived-matrix of subjectivity, conscious self-awareness (i.e., thinking), of Westernized Africa. As Immanuel Wallerstein has noted; Universalism is a faith, as well as an epistemology. …