In this paper I discuss the nature of intellectual dislocation as argued in Afrocentric theory. To delineate the main contours of the critical canon of analytic Afrocentricity, I seek to establish the idea of sentinel statements as positive identifiers in the process of cultural and historical dislocation.
This article draws on rich ethnographies and ethnographic fiction depicting mobile Africans and their relationships to the places and people they encounter to argue that mobility is more appropriately studied as an emotional, relational and social phenomenon as reflected in the complexities, contradictions and messiness of the everyday realities of encounters informed by physical and social mob
If my experience of anthropology in and on Africa is anything to go by, there has been too much of engaged or public anthropology and too little of anthropology as an intellectual pursuit animated by rigorous contemplation and practice on and around a set of shared curiosities.
In this introduction, we outline the general conceptual framework that ties the various contributions to this special issue together. We argue for the importance of anthropology to “take on” mobility and discuss the advantages of the ethnographic approach in doing so. What is the analytical purchase of mobility as one of the root metaphors in contemporary anthropological theorizing?
The higher education system in Africa and South Africa in particular, is still too academic and distant from the developmental challenges of African local communities. The integration of African indigenous knowledge systems (AIKS) into the higher educational system could improve its relevance.
This paper draws on Okot p’Bitek’s Song of Lawino and other critical voices to argue that education in Africa is victim of a resilient colonial and colonizing epistemology, which takes the form of science as ideology and hegemony. Postcolonial African elite justify the resilience of this epistemology and the education it inspires with rhetoric on the need to be competitive internationally.
Having lived amongst several of the groups of indigenous peoples of Amazonia, I
have observed both the quantity of medicinal plants which they use and the efficacy
of many of their cures. I have been treated by these people for intestinal upsets,
parasites, cuts and bruises, headaches and other minor ailments and have personally