Rest in Peace (R.I.P.)
Chapter 5: In Retrospect: Afrika and IR- A Case of Marginalization,
1. Background, Rationale and Motivation of the study
1.4 Hypothesis and Theoretical Framework
29
Attempts undertaken, of exploring for such contribution from Afrika, are hopefully inclined on sticking to find, as opposed to cooking up spankingly anew or any other possibly, existing theories. Such theories may, possibly serve as segments, of some form of Afrocentric contribution to IR. Any progress to be made, should arguably focus on fresh efforts, which ideally should involve more daring approach (es), to be employed in such investigation(s). It is the argument of the author of this study, that only through such a suggested effort, may the noted shortcoming(s) of IR, be somehow justifiably, addressed. In the context of this study, one of the ways of addressing the dilemma at hand, is by undertaking whatever may be close, to being read, as consistent, with the ideal (s), which may be linked to Afrocentricity.
It is the researcher’s contention that no Afrocentrist contribution to IR, may be found, without an in depth study of characteristics, which may authentically constitute, what may clearly be described as being consistent with the Afrocentric definitions, as provided earlier by Asante and Mafeje. Skipping such a process, would be argued in this study, as being detrimental, primarily at the expense of Afrikans and secondly, towards IR scholarship as a whole. This is especially in the effort, of finding genuine representivity and possible approaches, which may be of help, in clarifying any existence or non-existence, of what may possibly be presented, as Afrocentric contribution to IR. The author of this study, further argues that, limiting the focus of this research, as confined within the Mainstream IR literature, prolongs the concern of progress, sought by study projects such as this study.
In a nutshell, the author of this study, has opted to undertake this study, with the assumption that an Afrocentric contribution to IR, may indeed exist. An adoption of the suggested Afrocentric approach, is refreshing, when considering that almost the entire, IR body of scholarship, appears to have just woken up, to the possibilities of existence of Afrocentric contribution. This may amongst other sources, be emanating from the less explored (if in existence at all) basket of Afrocentric knowledge.
30 1.5 Research Design and Methodology
This will be an explorative and qualitative study. Although this project may be classified as a Non-empirical study which is defined as an
“analysis of meaning of words or concepts through clarification and elaboration of the different dimension of meaning…secondary textual data…Different forms of conceptualization are linked to various “theoretical” and “philosophical” tradidtions, such as the analytical tradition, phenomenology, critical theory (neo-Marxism), critical realism, humanism,existentialism”
(Mouton,2012:175).
Where relevant however empirical data which are “Studies that are usually qualitative in nature, which aim to provide an in-depth description of a group of people or community. Such descriptions are embedded, in the life-worlds of the actors being studied and produce insider perspectives, of the actors and their practices” (Mouton, 2012:148) will most likely also be employed.
It may be emphasized that where necessary, quantitative sources may also be employed, for complementary reasons in order to illustrate and support necessary points, made within the study.
In the case wherein the argument stands, that so far, there simply has been no authoritative methodology (beyond the hegemonic Mainstream IR theoretical approaches), as the accepted didactic/ pedagogic systematic approach, available to conduct such a study, no choice may be available accept to take, such a reality, into consideration. Such consideration is regarded as crucial, in order to identify, what may ultimately serve, as the non-Eurocentric or marginalized Afrocentric contribution to IR.
With all the above mentioned in mind, it is worthwhile, to note that since the author of this study is based in South Afrika, and writing within its borders, details revealing data, that mirror’s this reality, should advisably be read, in the context of this study, as forming part of the centre. The observations and views of the author of this study, as found from this basis, will hopefully, be a contribution of what may be realities, worthy to be considered, in this study.
31
In short this study opts to adhere, to the methodological approaches, as suggested by University of Zululand’s Indigenous Knowledge Systems Centre (IKSC 89) and University of South Afrika’s (UNISA) Centre for Afrikan Renaissance Studies (CARS 90) and other data from elsewhere (in South Afrika, Afrika or the Diaspora, perceived to be relevant for this study). This particular approach is preferred on the grounds, whereby it makes reference, to the multidisciplinary, interdisciplinary and transdisciplinary approaches.
According to the Journal Policy of the International Journal of Afrikan Renaissance Studies
“CARS transdisciplinary approach to Afrikan Renaissance studies, is an approach that deepens the connectivity and interdependence of knowledge and knowledge systems and focuses on producing and using knowledge, to empower Afrikans, in surmounting the challenges that the continent, its people’s and its Diaspora face” (IJARS,2008 91).
Of interest to the author of this study, is the promise that overlooked/marginalized sources, as may be provided, by paying more attention for example, to initiatives involving the Imbizo and the Record, may also possibly provide fruitful insight, for the purpose (s) of this study. The rationale utilized by CARS of employing, the abovementioned approach, should be noted to be consistent, with the aims, of this study. With the Imbizo and the Record separated into various sections, as found in IJARS (2008) “these sections feature diverse voices from Afrika and the Diaspora, that capture the essence of renaissance- be it in the form of a peace accord, a speech, special lecture, legislation or any other document that is important to the future of Afrika.” This underlining of the ‘Multidisciplinary, Interdisciplinary and Transdisciplinarity’ approaches, indeed should understandably be read, as refreshing and relevant, approach (es), dimmed as relevant, in this study.
Since researcher thinking agrees with the view, which suggests that IR theory needs to be opened up, to alternative approaches, the opted for Afrocentric approach, selected to be employed in this
32
study, thus remains crucial. This suggested alternative approach, should have in mind, not just moving from the centre as suggested by Thiong’o but actually writing back to the centre, in tune with the fighting back attitude, in one’s own scholarly backyard. Hopefully this should be as ushered in, via an Afrocentric premise. Hopefully, this will be featured at length, in this study.
The researcher of this study holds the view, that besides employing Asante’s proposed Afrocentric approach, one of the ways, in which the sought Afrocentric theories to IR (theory) may be achieved, is through an application of the postcolonialist critique 92. Researcher thinking is furthermore of the view that, the employment of the combination of the hermeneutics 93 methodology and the suggested postcolonialist critique, combined with the addition of insights, from selected scholars, who have embarked on related research pertaining to this study, is all worthy of employment within this study.
The above proposed approach, may provide the adequate assistance sought, in order to achieve the set goals of this study. It is with hope that this proposed method, may be beneficial for this study. At best to the level that it may perhaps, ultimately guide this study, to an addition of new Afrocentric, insight(s). It is from such exploratory research wherein the growing scholarly discourse on IR, may be realised.
Having noted the broad overview of IR scholarship, researcher thinking, is of the view that a paradigm shift, away from the Eurocentric originating premise, should be explored. The proposed shift, should be read as an attempt of being in line, with the suggested Afrocentric enquiry, as proposed in this study. It is with hope, that effort, of paying more attention to the literature, on Afrikan Philosophy, may be helpful, in ensuring that Afrocentric perspectives are genuinely captured. In true exploratory fashion this approach has been selected, albeit acknowledgement of the ongoing debate, regarding the existence of Afrikan Philosophy. This should indicate, how far the author of this study, is willingly prepared to travel, where ever the
33
Afrocentric pathway, may lead. This is regardless of the width and depth, of the unknown dark hole, which may, in the spirit of living, upto an Afrocentric ideal, be achieved.
Any forthcoming criticism, directed towards the attempt of getting as close as possible to whatever may eventually be presented as Afrocentric contribution to IR, at best may be recorded and where relevant interrogated accordingly. This may subsequently, also have possibly, been informed by the sought Afrocentric premise. Understandably, this may perhaps not be received, with any warm embrace, from the Eurocentric scholarly community. Such critique however for the sake of the desired growth, in as far as IR is concerned, should be welcomed and even encouraged for renewal of arguably much needed debate, related to the theme in question.
All the above, in the event that they are read as forming part of a renewed debate in the New Voices segment of IR, could potentially be a positive exercise if done, in the name and spirit, of value driven research. With the same breath, in the case wherein the unrelenting commitment, which may hopefully be demonstrated by the author of this study (within and throughout this study, in order to contribute to the ongoing dialogue, regarding the topic in question), should bear as testimony, of openly seeking to engage the thoughts of past scholars. Concerning what has already been stated above, it is the view of the author of this study, that perhaps from some of the past scholars, certain findings may arguably be relevant, for this study. If anything else, striking a balance from the varying perspectives, should equally be upheld.
In their own unique way, the author of this study, acknowledges that it remains a possibility that a portion (if not the majority) of the findings, to be presented here, may possibly be read as somewhat opaque. To a certain extent, given the exploratory nature of this study, this should thus not be surprising. This is especially in the light of the observed Eurocentric bias, noted thus far, within the overall body of IR scholarship. Having said all the above, considering, the echo of Afrocentrists, reminding the current generation of IR scholars (and those of other disciplines),
34
what it may have taken for them, to arrive at findings, that may be presented in this study, advisably should not go unnoticed.
If the emphasis, of the effort demonstrated by Afrocentrists (whom seek to demonstrate, the value of subscribing to their Afrocentric driven paradigms), is not overlooked and is considered at length, such consideration may potentially bear some much desired fruit. This ideal may be so, for both scholars of IR and also in other academic fields. Namely Philosophy (with special interest to Afrikan Philosophy). If carefully explored, presumably the much desired level of appreciation, for paying attention, to such areas beyond typically, what may be reffered to as Mainstream IR, deserves to be afforded due recognition.
If the effort of exploring for an Afrocentric contribution to IR (as hopefully discussed thus far, by opting to pursue such an exploratory study), is consistent, with the spirit of Afrocentricity, then this study should be read, as being of such an attempt and nothing else. For example, this study should not be (mis) read as a nuisancical act, or form of superfluous rebellion defying, without having brought forth any formidable or substantive data, that may be used as Afrikan contribution to IR beyond (and not necessarily comparable) to Mainstream IR theoretical discourse.
Fellow IR scholars however should maintain their right, towards upholding their respective interpretations. As broad as any articulated interpretations may be, in the process of interpretating, if IR scholars, may opt not to discard their traditionally Eurocentric held positions, when presented with an alternative approach (as sought in this study), specifically away from the Mainstream IR approaches, for the benefit of the growth of IR, well so be it. To each their own.
All scholars are at least entitled, to have their own views. With that having been stated, it should thus be kept in mind, that the scholarly arena, is in any case, a highly contested domain.
35
Acceptance of the attitude endorsing the following mantra to each- their respective own – supposedly remains upheld as done throughout the study, by the author of this study (author’s emphasis). This however should only be the case, in the event that merit indeed is found to exist, amidst the auspices of any proposed alternative(s), as derived from the school of Afrocentric thought. Any credibility in any form, should thus reserve pride of place, in its own right, on the basis of its own respective merit. This is important, particularly for the benefit of freedom of expression and renewed engagement, within the scholarly body of IR.
A reminder to critics, of Asante’s elaborate definition, of Afrocentricity, may be advisably recommended against the hostile echo of various opinions. This is especially if the theoretical reflexivity (such as that, as desired by this study), is to be achieved at all. This is proposed, in order to reflect on the comprehension of Afrocentricity, which has thus consequently, informed the unapologetic spirit, of proudly subscribing, to the much discussed Afrocentric aims, in this study.
Opting for the above approach, is recommended because it is part of a formula, of decisively moving, from the familiar and acceptable to the unfamiliar and- yet to be accepted space, that is currently occupied by Westerncentric hegemonic Worldview(s). It is acknowledged, for the sake of this study, that while referencing from both Afrocentric and Eurocentric scholars, (noting the overwhelming level of Eurocentric premise inherent, in scholarship, broadly (even beyond the IR domain, should be highlighted, throughout this study). Eurocentric thought understandably, has been overly influential, even in the suggested Afrikan Philosophy discourse. At any cost, such an observation should not, by any intention or error be brushed aside nor overlooked outrightly.
Acknowledgment and consideration of Eurocentric influence, within IR, as traced from the so called authoritative Eurocentric voices, consequently appears to have indicated a worrisome point. From within the broader literature on Philosophy, suggestion seems to be made here of Afrikan Philosophy (as presented in most of the texts read by the author of this study, this is
36
acknowledged, even by some Afrocentric philosophers themselves94) is an extension, of the scholarly body of the Eurocentrically driven Mainstream Philosophy. This should somehow manifest further the on-going challenge, of Afrocentric scholars, in their attempt to grow, their contribution and proceed to weather the storm, of overcoming, what has to date, been recognized, as the highest form of falsehood.
With the above challenge in mind, what possibility may thus suggest that relevant results, may stem from attempts of Afrikan history, being read as a case in point, from amongst others, with falsifiability 95 in mind? Given the global texts, which have been authored and recorded, in the name of Afrikan history, the above question may, to some extent, be read, as irrelevant. The point however hinted upon here, by such a question, is that the brutal yet elaborately authored texts, by Eurocentric scholars, consistently writing from their Westerncentric traditions, contributed immensely to the condescending question marks, concerning the subject of Afrika.
In the event that there exists some merit, regarding the above claim, it would only seem proper, that Eurocentric scholars, expectedly should thus acknowledge and absorb, the bulk of the criticism, directed towards them, as a result of the above noted, damaging pedagogic status-quo.
This should be done, as opposed to the continuing sidelining, of what has erroneously, eventually been referred to, as their counterparts-Afrocentrists et al. For the purposes of this study, it should be made clear that voices of these alledged counterparts are namely those found, in the Afrocentric historical Pan-Afrikan academy.
Evidence, of most of the above concern, has been realized, as found within the broad literature, linked to what has been referred to as Afrikan philosophy. The existing vocabulary utilized within the discourse of Afrikan philosophy, although seeking to place Afrikan issues on philosophy’s literary agenda, owe much to the rhetoric of the debates, as found originally in the Mainstream Western Philosophy domain. So a heavy reliance towards Western Philosophy is revealed. Discussions continuously make reference to the rooted themes of Logic 96 ,
37
Methodology 97, Epistemology 98, Metaphysics 99, Existentialism 100, Phenomenology 101, Critical theory 102, Ethics 103 and Aesthetics 104 amongst others.
All the above concepts, are similarly derived from the same Western Philosophy discourse. All this thus adds to the already mentioned challenges, in search, of possible existence of the Afrocentric thought and its associated characteristics. With all of the challenges mentioned in mind, it is the author of this study’s belief, that it is thus imperative for this study, to ascertain above all else, whether or not Afrocentric thought exists or not. In the case of the affirmative, possible examples may be appreciated.
The above is of paramount importance in the context of this study, as this is what may enable the author of this study, to proceed to declare, what may then ultimately be read, as forms or examples of Afrocentric contribution to IR. Within the context of this study, much effort of distinguishing the presented Afrocentric thought, which presumably may or may not, be distinct from the hegemonic Eurocentric thought. Such contention as expressed above, may have already placed its respective impact, which may consequently be argued to form, the foundation of Afrikan philosophical discourse. Any merit to the latter view, may deserve due discussion, in this study. In such an event, such a discussion should be read, as still being in line, with the aim of this study. One of the ways, that such a discussion may take place, may be by beginning first, to review the general trends 105 as found within Afrikan philosophy.