An Introduction to Africana Philosophy by Lewis R. Gordon

By Lewis R. Gordon

During this undergraduate textbook Lewis R. Gordon deals the 1st complete remedy of Africana philosophy, starting with the emergence of an Africana (i.e. African diasporic) attention within the Afro-Arabic global of the center a long time. He argues that a lot of recent notion emerged out of early conflicts among Islam and Christianity that culminated within the expulsion of the Moors from the Iberian Peninsula, and from the following growth of racism, enslavement, and colonialism which of their flip influenced reflections on cause, liberation, and the which means of being human. His ebook takes the scholar reader on a trip from Africa via Europe, North and South the USA, the Caribbean, and again to Africa, as he explores the demanding situations posed to our knowing of data and freedom at the present time, and the reaction to them which might be discovered inside of Africana philosophy.

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An Introduction to Africana Philosophy

During this undergraduate textbook Lewis R. Gordon bargains the 1st complete therapy of Africana philosophy, starting with the emergence of an Africana (i. e. African diasporic) recognition within the Afro-Arabic international of the center a while. He argues that a lot of recent concept emerged out of early conflicts among Islam and Christianity that culminated within the expulsion of the Moors from the Iberian Peninsula, and from the following growth of racism, enslavement, and colonialism which of their flip inspired reflections on cause, liberation, and the which means of being human.

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One story is that it was in honor of a black inhabitant of ancient Rome named Afer since the Romans referred to North Africa as Africa terra (‘‘land of the Afri,” which is the plural for Afer). This is an unlikely story for many reasons. 32 Second, there is admittedly something very odd about naming an entire group of conquered people after one of its members. It makes more sense that the conquered would do that with regard to the conquerors, as the indigenous people of the Caribbean had done. For instance, the 1492 encounter between the Old World and the New World resulted in a new way of looking at an old relationship, since today we think more to Cristóbal Colón for the meaning behind the modern use of the word colony, in spite of its being coined by Edmund Burke (1729–1797).

Herbert Aptheker, American Negro Slave Revolts (New York: International Publishers, 1983) and Thomas Wentworth Higginson and James M. McPherson, Black Rebellion: Five Slave Revolts (New York: Da Capo, 1998). C. L. R. James, The Black Jacobins: Toussaint L’Ouverture and the San Domingo Revolution, 2nd edn (New York: Vintage, 1989), ch. g. Claudia Durst Johnson, Daily Life in Colonial New England (Westport, CT: Greenwood Press, 2002) and Robert Davis, Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500–1800 (New York: Palgrave Macmillan, 2003).

13 The word is mediated by its Greek derivative s em, ¯ although it is peculiarly similar to the Latin semi, meaning ‘‘half,” which becomes illuminating when we consider the flaws behind the construction. Charles Finch offers the following critique of the term: [T]he Semitic type only begins to emerge at the end of the proto-historical period, between 5,000–4,000 bce, as a result of the gradual inbreeding of the autochthonous Blacks of Western Asia with immigrating Indo-European types. These Blacks belonged to the Natufian culture whose remains, covering most of Western Asia, date back to 10,000 bce .

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