Teaching African Philosophy in African institutions of higher learning: The implications for African renaissance

In the not-so-distant past, colonial European scholarship denied the existence of African philosophy. In reaction, indigenous African scholars assiduously strove to prove its existence. While Africans succeeded in demonstrating the existence of African philosophy, another denial—deliberate or otherwise—manifested and continues to manifest itself in the non-existence or peripheral existence of African philosophy in institutions of higher learning. It is argued in this article that African philosophy should be at the core and centre of teaching in African institutions of higher learning. It is anticipated that such a move could help Africans in their quest for self-rediscovery and reconstruction, otherwise known as ‘African renaissance’. Simultaneously this move could help to reverse the psychological damage that many Africans continue to experience as a result of two unresolved issues: 1) some outside the African cultural community, continue to distort—insultingly—African culture, and 2) some inside the African cultural community—particularly the powerful ruling African elite—make self-serving statements in the name of African culture in pursuit of their selfish interests.     

Teaching ancient African philosophy

In this article, I critically examine the pedagogical problems in the teaching of ancient history of African philosophy in continental and diaspora Africa. I argue that the teaching of ancient history of African philosophy poses ab initio some peculiar problems arising from a number of factors: scepticism about the existence of such a classical philosophy; the problem of language and the controversy in the historiography of African philosophy. An examination of these issues as well as a discussion of their possible resolutions constitutes serious challenges both at the pedagogical and philosophical levels. I establish the particularistic, mythological, comparative, historical, and philosophical dimensions of ancient African philosophy which are instructive in the teaching of the course in tertiary institutions in continental and diaspora Africa. I provide advice on some common issues that are sensible to acquaint learners with in the teaching of the course in the homeland and diasporas, regardless of the variations in topics, emphasis, contents and texts. Consequently, I suggest a course scheme in ancient history of African philosophy that may be minimally adopted at the tertiary level.     

Global Zimbabweans: Diaspora Engagement and Disengagement

Since 2000, migration from crisis-ridden Zimbabwe has led to almost one million people leaving the country. The majority migrate to neighbouring South Africa and Botswana, and most of the research on the Zimbabwean diaspora to date has focused on South Africa and the UK. However, the Zimbabwean diaspora is now truly global in its distribution. This paper argues that more attention should therefore be paid to Zimbabweans in other jurisdictions in the Global South and North. Zimbabweans began migrating to Canada in increasing numbers after 2000, most as refugees but also as immigrants and students. Based on a survey of the Zimbabwean diaspora in Canada, this paper focuses on their migration history, demographic characteristics and backward linkages with Zimbabwe. Given the interest in diaspora engagement in the global migration and development literature, it is important to understand the nature of these linkages in order to assess the potential for diaspora involvement in Zimbabwean development. The paper argues that under current economic and political conditions in Zimbabwe, this potential remains weak.     

Recognizing faces across continents: The effect of within-race variations on the own-race bias in face recognition

People are better at recognizing faces of their own race than faces of other racial groups. This own-race bias (ORB) in face recognition manifests in some studies as a full crossover interaction between race of observer and race of face, but in others the interaction is accompanied by main effects or other complexities. We hypothesized that this may be due in part to unacknowledged within-race variation and the implicit assumption that the terms white and black describe perceptually homogeneous race categories. We therefore tested white and black South Africans on their recognition of black and white American faces and black and white South African faces. Our results showed the expected interaction, but only for South African faces. This finding supports explanations of the ORB that are premised on intergroup contact and perceptual experience and highlights the danger of assuming homogeneity of appearance within groups. Author Note     

Religious Identity and Borderless Territoriality in the Coptic e-Diaspora

In recent decades, Coptic Egyptian immigrants have steadily adopted new homelands throughout the world, most significantly in Europe, North America, and Australia. Their efforts perpetuate their religious and cultural identity and connect diaspora communities and experiences to the mother church as well as to the realities of marginalization and persecution of their co-religionists in Egypt. However, relatively little research has been carried out on the virtual or digital presences of diaspora Copts, all the more significant in the wake of the so-called Arab Spring. Focusing on religious identity, this article fills a lacuna by analyzing three case studies of electronic identity mediation and preservation in the Coptic diaspora: (1) the online ecclesiastical-pastoral and educational presence of Bishop Suriel of Melbourne, (2) the spiritual-social-cultural mission of the Los Angeles-based Coptic television station LogosTV, and (3) the global collaborative academic project of the digital Claremont Coptic Encyclopedia. These are part of an emerging electronic Coptic diaspora (e-diaspora)—a form of borderless territoriality—that functions to compensate for the loss of territorial and socio-religious-cultural-political control in Egypt and provide Copts with virtual territorial gains and borderless space for community and consciousness raising.     

Experiences of supervising postgraduate community psychology students at Wits university,South Africa

In this article, the authors discuss problems and challenges of supervising postgraduate community psychology students at the University of the Witwatersrand, South Africa. As part of their community work, students developed community projects in schools in Alexandra Township, aimed at dealing with social ills such as HIV/AIDS, gangs, violence, substance abuse and teenage pregnancy. Students found community work to be extremely exhausting, stressful and demanding. Therefore, community psychology supervision became an important space in helping students to reflect on the experiences, anxieties and frustrations. This article discusses key themes that have emerged in community supervision, including gender, race and class issues. In conclusion, recommendations are provided on how to improve community psychology supervision based our experiences. Supervisors need to be proactive in helping students to reflect on their experiences and actively engage with some of the theoretical and practical issues that emerge in community work. Copyright © 2010 John Wiley & Sons, Ltd.     

African Art in Deep Time: De‐race‐ing Aesthetics and De‐racializing Visual Art

In two essays in the ART/Artifact (1988) exhibition catalog, white American museum curator Susan Vogel and white American philosopher Arthur Danto pronounce that Africans do not distinguish between art and nonart. Although seemingly objective empirical statements, their assertions about Africa and its art are racially based ruminations of a white supremacist worldview. I argue that in theorizing within the category of race they produced racialized aesthetics that commit the Eurocentric fallacy of upholding systemic racist objectives. I argue that (1) their assertions fail to be about African art, but about hegemony and power; (2) as the longest enduring artistic activity of humanity, African art is an important check to racialized aesthetics; (3) art is produced outside the category of race and from a critically conscious awareness of the world; and (4) art bespeaks creativity and presupposes the artistic and moral values of a culture in the manipulation and transformation of physical reality.     

On some philosophical foundations of the disappointing performances of the African soccer teams in world competitions

For decades, African senior club and national soccer teams, involved in world competitions (FIFA World Cup and FIFA Club World Cup), have failed to perform beyond mere honorable appearances. In this paper, we explore two of the fundamental causes underlying these disappointing performances. First, we examine the dilemma which forces almost all the African federations to overlook the Africa-based players in favor of those based outside the continent. Second, we show that the roots of the poor performances of the African teams go far beyond this crippling dilemma. Indeed, we argue, the persistent underperformances of African teams appear to be rather consistent with the fate of postcolonial Africa itself, a continent marred in an acute identity crisis. In fact, this crisis essentially stems from the relentless brain drain inflicted on the African soccer world which has so far dispersed its best talents all across Europe and beyond through the naturalization of its soccer diaspora. In addition, Africa has shown no ability to offer any type of attractive alternatives to the talented sons and daughters of its diaspora as well as to any other world class players. This ineptitude, coupled with Africa’s inability to leave behind its nostalgic Senghorian soccer essentialism, condemns the continent to perpetual poor performances. Therefore, we suggest that the African national federations and their respective governments move away from their deeply held soccer essentialism in order to begin to move toward some kind of soccer existentialism alongside such European countries as France, Germany, Switzerland, and The Netherlands which appear to acknowledge, perhaps reluctantly, the invaluable contributions made by the African (and other world) diaspora to the success of not only their local and national leagues but also their national teams.     

CROSS-RACIAL IDENTIFICATION OF TRANSFORMED,UNTRANSFORMED, AND MIXED-RACE FACES*

Many studies report that people of one race find other-race faces difficult to remember. The generality of this observation was tested by examining the recognition memory of 2 groups of European (n = 32), and African (n = 32) subjects on same-race, other-race, and mixed-race faces, which were either transformed or untransformed in pose between initial study and recognition test. A mixed-design ANOVA (2-between × 1-within factors), using the Signal Detection Theory measures of discrimination accuracy (d′) revealed the following: (1) a significant interaction between Race of Subject × Race of Face, with Europeans being more accurate than Africans at identifying untransformed white faces, and Africans also better than Europeans in identifying transformed black faces; (2) a significant interaction between Transformation × Race of Subject, in that while Europeans were significantly more accurate than Africans on untransformed faces as a whole, Africans were slightly superior to Europeans in terms of accuracy on transformed faces; (3) untransformed faces were recognised better than transformed faces; (4) there were no significant main effects due either to Race of Subject or to Race of Face; (5) no significant differences were found between the 2 groups on accuracy for either transformed or untransformed mixed-race faces; (6) no significant interaction between Race of Face × Transformation, and no significant 3-way interaction between Race of Subject × Race of Face × Transformation. It was concluded that differences in ‘race’ as a variable alone may not be responsible for the differences usually found on accuracy in cross-race eyewitness identifications. Rather, differences in levels of task difficulty and individual differences in recognition strategies adopted by subjects irrespective of race of stimulus face, may be the most important variables. The implications of these results for the efficient design of cross-race identification tasks for both forensic and training purposes were discussed.     

Beliefs Contributing to HIV‐related Stigma in African and Afro‐Caribbean Communities in the Netherlands

Thirty years after the first diagnosis, people living with HIV (PLWH) around the world continue to report stigmatizing experiences. In this study, beliefs contributing to HIV‐related stigma in African and Afro‐Caribbean diaspora communities and their cultural context were explored through semi‐structured interviews with HIV‐positive (N = 42) and HIV‐negative (N = 52) African, Antillean and Surinamese diaspora community members in the Netherlands. Beliefs that HIV is highly contagious, that HIV is a very severe disease, and that PLWH are personally responsible for acquiring their HIV infection were found to contribute to HIV‐related stigma, as did the belief that PLWH are HIV‐positive because they engaged in norm‐violating behaviour such as promiscuity, commercial sex work, and, for Afro‐Caribbean diaspora, also homosexuality. These beliefs were found to be exacerbated and perpetuated by cultural taboos on talking about HIV and sexuality. HIV‐related stigma reduction interventions should focus on changing these beliefs and breaking cultural taboos on HIV and sexuality in a manner that is participatory and consistent with the current theory and empirical findings. Copyright © 2011 John Wiley & Sons, Ltd.     

Essentialism and the expression of social stereotypes: a comparative study of Spain, Brasil and England

Over the past few years, one of the most productive directions in the study of the activation and application of stereotypes has been provided by the essentialist concept of categorization. The research presented here studied the impact of two dimensions of essentialist beliefs--naturalism and entitativity-by using data collected from Brazil, Spain and England. The aim was to test whether there was a greater degree of essentialization among the naturalizable categories (sex, age and race) than among the entitative categories (economic condition, religion, political orientation, nationality and social condition). The results not only showed that participants hold more essentialist beliefs with regard to naturalistic categories but also showed the differences in the degree of essentialization across the three cultures. A discussion is conducted on the implications of the present findings, and on the heuristic value of the theoretical model (of the bidimensional nature of essentialism) adopted by this research.     

An Investigation of the Contact Hypothesis of the Own-race Bias in Face Recognition

Although previous studies have demonstrated that faces of one's own race are recognized more accurately than are faces of other races, the theoretical basis of this effect is not clearly understood at present. The experiment reported in this paper tested the contact hypothesis of the own-race bias in face recognition using a cross-cultural design. Four groups of subjects were tested for their recognition of distinctive and typical own-race and other-race faces: (1) black Africans who had a high degree of contact with white faces, (2) black Africans who had little or no contact with white faces, (3) white Africans who had a high degree of contact with black faces, and (4) white Britons who had little contact with black faces. The results showed that although on the whole subjects recognized own-race faces more accurately and more confidently than they recognized other-race faces, the own-race bias in face recognition was significantly smaller among the high-contact subjects than it was among the low-contact subjects. Also, although high-contact black and white subjects showed significant main effects of distinctiveness in their recognition of faces of both races, low-contact black and white subjects showed significant main effects of distinctiveness only in their recognition of own-race faces. It is argued that these results support the contact hypothesis of the own-race bias in face recognition and Valentine's multidimensional space (MDS) framework of face encoding.     

Creating a Pindh: Place-Making within a Sikh Diasporic Community in Malaya

This paper examines a diaspora group's claiming and contesting of physical space and actively engaging in host country multiracial spaces, I co-opted the Pindh, a Sikh concept incorporating relationships with the landscape and social structure, re-defining its original meaning to encompass this unique consolidation of identity, home and belonging. Addressing the use and meaning of space and the transformation of Peraktown, the geographical location, I explore this transformation to a place of meaning through the practices of everyday life within the Sikh community. It describes the concepts of spatial relationships and their impact on the construction and solidification of the Peraktown Sikh community in contrast to their inherited connection to the land and inherent romantic nostalgia for Punjab, as they recreated the meanings it contained and inscribed these on the physical map of the town. In the four spaces addressed, the home, the Gurdwara, the school and the gendered work spaces, I demonstrate the ways that space altered, through claiming, adoption and subversion. The lens of the Pindh offers a uniquely Sikh way to view and analyse the constitution of common identity and a place to belong. The Peraktown Sikhs extend the discourse of diaspora beyond postcolonial and Western modes of thought of being ‘other’ yet simultaneously belonging ‘here', ‘back there’ and to multiple places of home.     

Black client,white therapist: Working with race in psychoanalytic psychotherapy in South Africa

In post‐apartheid South Africa we speak about race extensively. It permeates our workplace, weaves a thread through the fabric of our professional and personal lives, as well as our private conversations and public interactions with others. From within psychoanalytic theory, the thread weaves through the unknown content of our racialized unconscious. When there is a focus on race in the South African psychoanalytic context it largely takes the form of the struggle to articulate the complexities of working with difference, as Swartz notes, or the struggle to map out issues of race. Such struggles are not localized in South Africa, but strongly reflect a much broader struggle within the global psychoanalytic community, as mirrored in the expanding focus on race. Although the consulting rooms seem far removed from the ongoing political tensions that have recently emerged in South Africa, psychoanalytic psychotherapy remains a space of meaningful engagement with the other, and where the therapeutic dyad is one of racial difference it permits an encounter with our racialized unconscious. This article seeks to document the experience of my black client and my white response to her racial pain and struggle; in doing so, I describe the racial ‘contact’ between us and within us that triggers a racialized transference and countertransference dynamic, which contains the space for racial healing for both of us.     

A systematic literature review of the average IQ of sub-Saharan Africans

On the basis of several reviews of the literature, Lynn [Lynn, R., (2006). Race differences in intelligence: An evolutionary analysis. Augusta, GA: Washington Summit Publishers.] and Lynn and Vanhanen [Lynn, R., & Vanhanen, T., (2006). IQ and global inequality. Augusta, GA: Washington Summit Publishers.] concluded that the average IQ of the Black population of sub-Saharan Africa lies below 70. In this paper, the authors systematically review published empirical data on the performance of Africans on the following IQ tests: Draw-A-Man (DAM) test, Kaufman-Assessment Battery for Children (K-ABC), the Wechsler scales (WAIS & WISC), and several other IQ tests (but not the Raven's tests). Inclusion and exclusion criteria are explicitly discussed. Results show that average IQ of Africans on these tests is approximately 82 when compared to UK norms. We provide estimates of the average IQ per country and estimates on the basis of alternative inclusion criteria. Our estimate of average IQ converges with the finding that national IQs of sub-Saharan African countries as predicted from several international studies of student achievement are around 82. It is suggested that this estimate should be considered in light of the Flynn Effect. It is concluded that more psychometric studies are needed to address the issue of measurement bias of western IQ tests for Africans.     

A Theology of the Cross for South Africa

This article seeks to investigate in what ways the Lutheran theologia crucis - when brought into dialogue with the South African historical-political context - can be of epistemological as well as pastoral significance for the people of South Africa. South Africa is a nation in the process of coming to terms with a traumatic past of violence, oppression, suffering and injustice. In order for healing and reconciliation to occur, people must find some kind of meaning in the story of the past, and indeed must find the seeds of hope and new beginnings in this story. This article argues that the story of South Africa can be likened to a story of the cross, and that the God of South Africans can be identified as the God of the cross, the Deus absconditus who is mysteriously and paradoxically revealed in suffering and injustice. In identifying the God of the cross as their God, and seeing their story as a story of the cross, South Africans may also anticipate theirs to be(come) a story of the resurrection and of new life.     

Conceptualizing Professional Diaspora: International Medical Graduates in Canada

This paper applies the concept of diaspora to the analysis of the creation and maintenance of an ethnically diverse community of internationally educated medical graduates residing in Canada. Traditionally, the research on diaspora concerns ethnic communities that preserve their homeland ties while residing in foreign countries. We suggest, however, that ethnic roots are not imperative for the analysis of diasporic communities when other forms of shared values and meanings can become a basis for creation of collective identity. Reconfiguring both the homeland and host country as places of geographical and professional belonging provides opportunity to conceptualize an ethnically diverse group of immigrant physicians residing in Canada as professional diaspora. Probing the interviews with 67 international medical graduates living in Canada, we demonstrate (1) how they create medical diaspora, (2) what myths and sensitivities they share in constructing their professional and/or geographic homelands, and (3) the relationship they develop with their hosting society. We suggest that in spite of the increasing mobility of internationally educated health care providers, the analysis of professional diasporas could become a useful tool for analyzing complex relationships between home countries, hosting countries, and international travelers.     

Structural predictors of problematic friendship in later life

The purpose of this study was to examine the constraining and facilitating effects of social structural position (age, sex, race, class, financial sufficiency, and number of friends) on opportunities for friendship. We hypothesized that the greater the number of people who share a given social structural location and the more access they have to situations where it is possible to meet new people, the less likely they are to have problematic friendships. The sample comprised 53 male and female community residents aged 55 to 84 years who enjoyed fairly good health. Logistic and multiple regression procedures revealed outcomes opposite to our predictions: those who were supposedly more social structurally advantaged actually reported greater numbers of problematic friendships. Potential interpretations include the possibility that these people are more critical than others of their friend relationships or more willing to acknowledge problems, that the norms regarding commitment to friends are weaker among these individuals, or that they learn to acquire friends but not to avoid and solve problems in their relationships. Apparently, people with more friends are not more likely than others to terminate problematic friendships or to redefine them as mere associations.     

Profiles of Racial Socialization Among African American Parents: Correlates,Context, and Outcome

Self report and observational data on racial socialization practices in a sample of 218 African American parents of young children were used to determine whether or not parents could be characterized in terms of their pattern of racial socialization practices. Parents fell into four groups: silence about race, emphasis on cultural socialization, emphasis on cultural socialization and coping strategies, or a balanced approach. Silence about race was more common among parents of boys, whereas an emphasis on cultural socialization was more common among parents of girls. Silence about race was less common in neighborhoods with high levels of negative social climate, and a combination of cultural socialization with coping strategies for discrimination was more common in neighborhoods with high neighborhood potential for community involvement with children. The coping emphasis/cultural socialization approach was associated with significantly lower child problem behavior, although some gender differences were evident. A cultural socialization emphasis was associated with higher cognitive scores among girls, and a combination of cultural socialization, coping with discrimination, and promotion of mistrust was associated with higher cognitive scores among boys. Implications of this profile approach for the study of racial socialization practices in ethnic minority families are discussed.     

Counselling psychology in South Africa

The origin and development of counselling psychology in South Africa has been profoundly influenced by the country’s sociopolitical history and the impact of apartheid. As a result of this, counselling psychologists in the country face a number of challenges and opportunities for the future. In this paper we provide a portrait of counselling psychology in South Africa by describing the current character of the specialty and the context in which South African psychologists work. We critically discuss the challenges that the specialty faces to meet the country’s mental health care needs, contest the current Scope of Practice; affirm multiculturalism without essentialising or reifying race and ethnicity, and build an evidence base for community interventions in the country. We also consider how, in the future, counselling psychologists in South Africa may make a more meaningful contribution within public health and the country’s health care and education systems.