For years the fact that the debate on science and religion was not related to cultural diversity was considered only a minor issue. However, lately, there is a growing concern that the dominance of ‘Western’ perspectives in this field do not allow for new understandings. This book testifies to the growing interest in the different cultural embeddings of the science and religion interface and proposes a framework that makes an intercultural debate possible. This proposal is based on a thorough study of the ‘lived theology’ of Christian students and university professors in Abidjan, Kinshasa and Yaoundé. The outcomes of the field research are related to a worldwide perspective of doing theology and a broader scope of scholarly discussions.
In the humanities, the term ‘diaspora’ recently emerged as a promising and powerful heuristic concept. It challenged traditional ways of thinking and invited reconsiderations of theoretical assumptions about the unfolding of cross-cultural and multi-ethnic societies, about power relations, frontiers and boundaries, about cultural transmission, communication and translation. The present collection of essays by renowned writers and scholars addresses these issues and helps to ground the ongoing debate about the African diaspora in a more solid theoretical framework. Part I is dedicated to a general discussion of the concept of African diaspora, its origins and historical development. Part II examines the complex cultural dimensions of African diasporas in relation to significant sites and figures, including the modes and modalities of creative expression from the perspective of both artists/writers and their audiences; finally, Part III focusses on the resources (collections and archives) and iconographies that are available today. As most authors argue, the African diaspora should not be seen merely as a historical phenomenon, but also as an idea or ideology and an object of representation. By exploring this new ground, the essays assembled here provide important new insights for scholars in American and African-American Studies, Cultural Studies, Ethnic Studies, and African Studies. The collection is rounded off by an annotated listing of black autobiographies.
When did the intimate dialogue between Africa, Europe, and the Americas begin? Looking back, it seems as if these three continents have always been each other’s significant others. Europe created its own modern identity by using Africa as a mirror, but Africans traveled to Europe and America long before the European age of discovery, and African cultures can be said to lie at the root of European culture. This intertwining has become ever more visible: Nowadays Africa emerges as a highly visible presence in the Americas, and African American styles capture Europe’s youth, many of whom are of (North-) African descent. This entanglement, however, remains both productive and destructive. The continental economies are intertwined in ways disastrous for Africa, and African knowledge is all too often exported and translated for US and European scholarly aims, which increases the intercontinental knowledge gap. This volume proposes a fresh look at the vigorous and painful, but inescapable, relationships between these significant others. It does so as a gesture of gratitude and respect to one of the pioneering figures in this field. Dutch Africanist and literary scholar Mineke Schipper, who is taking her leave from her chair in Intercultural Literary Studies at the University of Leiden. Where have the past four decades of African studies brought us? What is the present-day state of this intercontinental dialogue? Sixteen of Mineke’s colleagues and friends in Europe, Africa and the Americas look back and assess the relations and debates between Africa-Europe-America: Ann Adams, Ernst van Alphen, Mieke Bal, Liesbeth Bekers, Wilfried van Damme, Ariel Dorfman, Peter Geschiere, Kathleen Gyssels, Isabel Hoving, Frans-Willem Korsten, Babacar M’Baye, Harry Olufunwa, Ankie Peypers, Steven Shankman, Miriam Tlali, and Chantal Zabus write about the place of Africa in today’s African Diaspora, about what sisterhood between African and European women really means, about the drawbacks of an overly strong focus on culture in debates about Africa, about Europe’s reluctance to see Africa as other than its mirror or its playing field, about the images of Africans in seventeenth-century Dutch writing, about genital excision, the flaunting of the African female body and the new self-writing, about new ways to look at classic African novels, and about the invigorating, disturbing, political art of intercultural reading.
For the time being African philosophy is treated regularly in research and in teaching at two European scientific institutions: at the University of Vienna and at Erasmus University Rotterdam. In October 1993 there have been held two conferences of Western and African philosophers at both universities. Eleven African and nine Western scholars participated as speakers in these conferences. Four African speakers gave lectures at the Vienna and at the Rotterdam conference. The Vienna conference dealt with general questions of postcolonial philosophy in Africa. The conference at Rotterdam focused on the processes of democratization in African countries since 1989. This volume contains the papers of both conferences.
En ce moment la philosophie Africaine est traité regulièrement dans les recherches et dans l'enseignement à deux instituts scientifiques Européens: à l'Université de Vienne et à l'Université Erasme de Rotterdam. En Octobre 1993 deux conférences de philosophes Occidentals et Africains ont été organisé aux deux universités. Onze savants Africans et neuf savants Occidentals ont participé à ces deux conférences. Quatre savants Africains ont présenté des communications à tous les deux conférences de Vienne et de Rotterdam. La conférence Viennoise s'occupait de questions générales de la philosophie postcoloniale en Afrique. La conférence de Rotterdam focusait aux procès de démocratisation dans des pays africains depuis 1989. Se trouvent en ce volume les contributions à les deux conférences.