The Surreptitious Speech

Distinguished scholar V. Y. Mudimbe assembles a lively tribute to Presence Africaine, the landmark African studies journal begun in 1947 Paris. While it celebrates the project's forty-year history, The Surreptitious Speech does not naively canonize the journal but rather offers a vibrant discussion and critical reading of its context, characteristics, and significance.

Inhaltsangabe:Introduction: As the Black African writers have taught us, we must dance our word, for in human speech as in dance, lies an offering; to speak and to write is also to offer oneself to the other; it is to be reborn together . This quotation by M. Rombaut locates African literature close to the performing arts. According to his statement African literature seems to transcend the conventional European conception of writing, which is conceiving literature as something planned and permanent. The idea of a literary performance in African writing places the author much closer to the story-teller, who is dependent on his audience and trying to keep in touch with them. By processing their feelings in his performance he gives expression to a common consciousness. In contrast to the Western author who often wants to stand apart from his society, African authors tend to aim their participation in the formation of a shared identity. This paper tries to find out how authors from the framework of East Africa conceive of cultural identity. Basically, I will proceed in two steps: part A is dedicated to the development of a pattern within which the complex issue of identity can be adequately discussed in an East African context. In Part B I will then apply this discussion scheme to three novels which as I will explain are representative for East African writing, in far as this term is justified. Part A starts off from some basic observations about identity, on the foundation of which I want to deduce the structure of my analysis. I will argue that identity is based on ones observation of the environment and on the influence of outsiders. All this is to some extent true for two concepts: individual and cultural identity. The latter develops when a group of individuals feels or is ascribed a common bond apt to correspond to several individual self-concepts. These individuals may then share a feeling of home, which can act as a physical but also mental commitment. Departing form these ideas I will show that four issues might be interesting in dealing with cultural identity, which can be expressed by some central questions: 1.Identity imposed and adopted: In how far can others influence our identity? 2.Identity rediscovered and reinvented:To what extent does our history work on identity? 3.Identity displaced: How does our feeling of physical or mental bond to a physical or mental space I will call home work on identity? 4.Identity integrated: How [...]

Raza examines key literary journals published in French, English, and Portuguese by African writers in Europe in the period of decolonization mainly between 1940 and 1970, to understand how writers understood Empire as a political and cultural structure, and what conceptions of freedom, culture, and society underpinned anti-colonial thinking.

Mapping Africa in the English Speaking World addresses issues of representations of Africa in the English speaking world. English has become a global language which has turned the world into a global village, and as Graddol (2008) states, it “is now redefining national and individual identities worldwide; shifting political fault lines; creating new global patterns of wealth and social exclusion; and suggesting new notions of human rights and responsibilities of citizenship.” This book grapples with the relationship between Africa and the rest of the English speaking world, and touches on issues of (Euro-American) misrepresentations of the continent in literary works and films, misrepresentations which are nevertheless passed as true and infallible knowledge of Africa, marginalization of Africans, African languages and culture, African scholarship, language policy, language diglossia, African theatre in post colonial Africa, identity negotiations in post colonial Africa, and relations between gender and language, among other issues. These issues are bound to stimulate debates on Africa and its representation(s) in the English speaking world.

To study this transition from universalism to cultural particularism, Richard King focuses on the arguments of major thinkers, movements, and traditions of thought, attempting to construct a map of the ideological positions that were staked out and an intellectual history of this transition.

This book re-evaluates 'international knowledge' in light of recent scholarship in the fields of hermeneutics, ethnography, and historiography regarding the 'non-West', the past, and the present of international society. It offers a view of the present in the form of a critique of Euro-centrism and occidentalist views of the postwar order.

This book addresses the potential existence of shared foundational principles in the work of Immanuel Kant and a range of African political thought, as well as their suitability in facilitating just and fair cross-cultural dialogue. The book first establishes an analytical framework grounded in a Kantian approach to understanding shared human principles, suggesting that a drive to be self-law giving may underpin all human interactions regardless of cultural background. It then investigates this assumption by carrying out a theoretical analysis of texts and speeches from a variety of African scholarship, ranging from the colonial period to the present day. The analysis, divided into three distinctive chapters covers the Négritude movement, African socialism and post-colonial philosophers, including such thinkers as: Léopold Sédar Sengor, Julius K Nyerere, Kwame Nkrumah, Kwame Anthony Appiah, Kwasi Wiredu and Kwame Gyekye. The author argues that underpinning each of their very different theoretical positions and arguments is a foundational argument for the importance of self-law giving. In doing so she highlights the need to respect this principle when embarking on cross-cultural dialogues. The book will be of interest to students and scholars in the fields of African political thought, political theory and international relations.

Although numerous studies have been made of the Western educated political elite of colonial Nigeria in particular, and of Africa in general, very few have approached the study from a perspective that analyzes the impacts of indigenous institutions on the lives, values, and ideas of these individuals. This book is about the diachronic impact of indigenous and Western agencies in the upbringing, socialization, and careers of the colonial Igbo political elite of southeastern Nigeria. The thesis argues that the new elite manifests the continuity of traditions and culture and therefore their leadership values and the impact they brought on African society cannot be fully understood without looking closely at their lived experiences in those indigenous institutions where African life coheres. The key has been to explore this question at the level of biography, set in the context of a carefully reconstructed social history of the particular local communities surrounding the elite figures. It starts from an understanding of their family and village life, and moves forward striving to balance the familiar account of these individuals in public life, with an account of the ongoing influences from family, kinship, age grades, marriage and gender roles, secret societies, the church, local leaders and others. The result is not only a model of a new approach to African elite history, but also an argument about how to understand these emergent leaders and their peers as individuals who shared with their fellow Africans a dynamic and complex set of values that evolved over the six decades of colonialism.