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
1.6 Implications, limits and Value of the Study
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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.
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extensively, on different themes related to Western Philosophy, Afrikan Philosophy and Afrocentricity.
With the above having been stipulated, some thought should be spared, for critics who would supposedly read this study, as a deliberate attempt, of the promotion of Black Orientalism 106 or Black Nationalism107. If any such promotion is evident, in this study, it should be noted, that this should mainly be based, on the findings of the researcher of this study. This is stipulated as so, because it was never, the primary intention from the onset, by the author of this study, to spur on such a promotion. A reminder that Afrocentricity, is an autonomous term that through its scholars such as Asante, Mafeje, Nabudere and others, has secured its own robust definition. A definition which hopefully would also secure its respective pride of place, in this study. The envisioned Afrocentric contribution may hopefully differ, from the already mentioned Eurocentric IR theory.
In addition to the above possible critic, it is noted that the Afrocentric approach, which promotes efforts of Afrikanisation 108, in order to realize a unique Afrocentric Century, may also appear to have been intentionally pursued here. In the event, that this is confirmed, it should be understood to be so, solely for the purposes of seeking to understand, the preferred viewpoints of Afrocentrists. The researcher hopes that, projects such as those similar to this study, will in due course, hopefully grow, to be read and understood as possibly, more than just refresher approach (es) to the IR and Afrika theme under discussion.
Securing approach (es) which may ultimately serve, as form(s) of addition, to the current theoretical body of IR, is highly recommended in this study. The researcher hopes that this alternative form, should in due course, be categorized, within its own Afrocentric category and not merely as a non-Eurocentric alternative contribution, to IR theory. In short, it should not just be mere input, which may not have any relevance, to the two posed questions, of concern in this study. The questionable invisibility or absence, of Afrocentric inclusivity, in as far as IR goes,
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remains a gap, which will continuously, need to be addressed, by IR scholars. This is pertinent, towards achieving, the goal of a balanced growth of IR.
Time and space stand out, as the main limits of this study. Furthermore it is the standard limits of Non-Empirical Studies, which may seem more applicable to this study. Amongst others this may include “poor conceptual analysis which leads to conceptual confusion, theoretical ambiguities and fallacious reasoning” (Mouton, 2012:176). Reference to Mainstream theories of IR, may from time to time be mentioned however on the grounds, of limited space and the focus area of the study, extensive discussion of such theories, may unfortunately not be featured perhaps, at their desired length.
An appeal is thus made (as also earlier mentioned), that on the grounds, that extensive discussion on IR’s current Mainstream theories, may not be a central feature of discussion, within the context of this study, such a disclaimer should not at all, be interpreted, as a reactionary act of defiance. The effort made to address and discuss related material to that end (particularly in the second chapter), should ideally support, the abovementioned statement.
Based on the rationale that the application of Afrocentricity, may be linked to a proposed process of Theory-building- limits that harbor around such an activity, should also be noted. A reminder that “Theories are ineffective if they make implausible claims on reality, if they make claims that are not testable and vague, or that conceptually incoherent, inconsistent and confusing” (Mouton, 2012:176). The author of this study is open, to possible harzards, as pointed out in this previous sentence. Harboring to somewhat intentionally spell out flaws, in current IR discourse, may mistakenly be read as an effort, which may suggest that the aim of this study, is to overly be dismissive, of IR’s existing Mainstream theories.
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When one considers that scholars are unable to know, their own study results (as they will always need to confirm, or test their assumptions), expectedly until their final chapters of their respective projects, the same is to apply in this study. Until such a time that the author of this study has more or less satisfactorily completed, the Afrocentric philosophical enquiry, such a case, expectedly should also be read, as a norm in this study. It is important to note here, that the above research endeavor may only be achieved successfully, once having initially considered the potential merit, which may also be possessed, by some of the existing theories of Mainstream IR.
Hopefully adequate background consideration of IR, will be addressed in the opening chapters, of this study. Having stated the above, this study should thus be understood to seek, a focus on Afrikan insights, which may (to the best of the author of this study’s knowledge), be engaged, as much as possible. This should ideally be done, courtesy of securing a respective, Afrocentric radar screen. One that may befit, the less known or less understood Afrikan guise and furthermore consistent, with an Afrocentric insight.
As already mentioned earlier, the study will seek to focus on insights, as mainly expressed by scholars subscribing to Afrocentric paradigms, mainly as found in the field of Afrikan Philosophy.
This will hopefully be undertaken, by also incorporating efforts of IR scholars, regarded as relevant for this study. The choice to criticize or assist those, who wish to be disassociated from their roots, will always exist, nevertheless the spirit of letsema, should always prevail. In order to address what the Egyptians referred to as Elle fat kadi moh tah (lost is the person who forgets his/her past), an enormous effort to adopt the sankofa philosophy, should hopefully be encouraged, throughout this study.
The effort of embracing those lessons from our past, as informed by our respective roots, where ever those, who lack the knowledge, of acquiring their Afrocentric selves, wherever they may be located within the global village, this study hopefully seeks to reach out and connect with them.
By way of Afrocentricity, as part of a fresh new beginning, heralding the sought healing process.
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By securing and sharing findings of past customs and practices of Afrikan ancestors, such a search may have the potential to uplift, as many of the victims, whom by no choice of their own, have been psychologically and physically enslaved.
The value of such a study predominantly entails, addressing the concern of Afrocentric knowledge, which allegedly continues to remain less known or on the periphery. It remains the contention of the author of this study, that the gap caused by the conscious and subconscious repercussions, as a result of most (if not all) scholars globally, still needs grave attention. With IR scholars having been misled, in their respective accumulation of IR theoretical knowledge, particularly in relation to data related to themselves and other people (as realized by the majority of researchers, such as those who have taken interest, on the theme of identity-particularly where Afrocentricity is concerned) appears to still require, serious intervention.
Alas this particular study hopes to contribute, to the ongoing effort, of addressing such an Eurocentric driven anomaly, as as one of the multitude(s) of attempts, to bring to an end some of the noted gap(s), which may have been noted above.