louise muller
I am a historian and philosopher with a focus on African philosophy and Studies: history, religion, literature, media and film.
Books:
-Beauty in African Thought: Critical Perspectives on the Western Idea of Development. https://rowman.com/ISBN/9781793630759/Beauty-in-African-Thought-Critical-Perspectives-on-the-Western-Idea-of-Development. Winner of Choice 'Outstanding Academic Title of the Year 2023. See: http://www.ala.org/acrl/choice/outstanding.
-Wellbeing in African Philosophy: Insights for a Global Ethics of Development. https://rowman.com/ISBN/9781793630797/Well-Being-in-African-Philosophy-Insights-for-a-Global-Ethics-of-Development.
-Religion and Chieftaincy in Ghana: an explanation of the persistence of a traditional political institution in West Africa: http://www.lit-verlag.de/isbn/3-643-90360-0.
Personal websites:
http://linkedin.com/in/louise-muller-66530a5
https://www.researchgate.net/profile/Louise_Muller5
https://www.universiteitleiden.nl/en/staffmembers/louise-muller/publications#tab-1
Books:
-Beauty in African Thought: Critical Perspectives on the Western Idea of Development. https://rowman.com/ISBN/9781793630759/Beauty-in-African-Thought-Critical-Perspectives-on-the-Western-Idea-of-Development. Winner of Choice 'Outstanding Academic Title of the Year 2023. See: http://www.ala.org/acrl/choice/outstanding.
-Wellbeing in African Philosophy: Insights for a Global Ethics of Development. https://rowman.com/ISBN/9781793630797/Well-Being-in-African-Philosophy-Insights-for-a-Global-Ethics-of-Development.
-Religion and Chieftaincy in Ghana: an explanation of the persistence of a traditional political institution in West Africa: http://www.lit-verlag.de/isbn/3-643-90360-0.
Personal websites:
http://linkedin.com/in/louise-muller-66530a5
https://www.researchgate.net/profile/Louise_Muller5
https://www.universiteitleiden.nl/en/staffmembers/louise-muller/publications#tab-1
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academic journals by louise muller
zwart te doorbreken, zoals die door familiekronieken ontstaat. Behalve een wat overdreven nadruk op het belang van de slavernij in de Amerikaanse Burgeroorlog is zijn poging mijns inziens uitstekend geslaagd. Ball beschrijft de verhalen van mensen van vlees en bloed.
Day. On the eve of the 5th of December, the Dutch commemorate the
date of death of the popular bishop from Myra, who protected
citizens and sailors and gave his money to the poor. Bishop
Nicholas, who came from a well-to-do Christian merchant family of
Greek descent, lived in Asia Minor during the fourth century CE.
Today, during the European winter months, a version of Saint
Nicholas (Sinterklaas) features prominently in Dutch public spaces,
especially in shopping malls and bakeries. Most often the saint is
accompanied by one or more companions. This article explores the
possible late antique origins of these companion(s), who have
recently become embroiled in heated Saint Nicholas debates in the
Netherlands on Dutch racism and the slave trade. I will posit that the
Saint’s current companion(s) have semi-historical origins which may
be traced back to North African grain merchants, traders and sailors
who in late antiquity regularly sailed from Alexandria to Myra. The
proposal challenges contending theories that the Saint Nicholas
legends did not have companions of African descent before the
nineteenth century. The investigation is significant for questions
relating to the current transformations in the appearance of Saint
Nicholas’ companion(s) and whether they should remain or rather be
eliminated from the Dutch Saint Nicholas tradition.
Keywords: Saint Nicholas; Black Peter; Dutch folkloric history; grain trade;
late antiquity.
What is the nature of reality? The truth is that no academic anywhere in the world really knows the answer to this question. As long as this remains the case, one can exclude neither the possibility that parallel universes,
spirit ontologies, or telepathy exist nor the possibility that reality could be a time-space transcending non-local awareness. Neither scientists nor scholars can, therefore, ever reject epistemologies based on any of these presumptions. Enlightenment-based rationalists and empiricists, however, did just that. The point of departure of Roothaan’s deconstructionist environmental philosophy is, on the contrary, that since reality itself is unknown, the
question of what nature is remains undefined
at best. Human relationships towards nature in various cultures and eras can then be perceived as the outcome of an ongoing negotiation. In this way, Roothaan aims to open up a space for intercultural philosophical and dialogical thinking about the contributions and limitations of various epistemologies that philosophers and others have used to discuss the relations to their environment
http://www.tandfonline.com/action/doSearch?stemming=yes&searchText=spirits+of+migration+meet+the+migration+of+spirits
‘mind’ (La réalité des esprits: Vers une historiographie de la conception
akan de l’esprit). In this article the following thesis is considered: the classi-
fications used to define African Indigenous Religions are ‘inventions’ of West-
ern scholars of religion who employ categories that are entirely “non-
indigenous“. The author investigates the presumptions of this statement and
discusses the work of scholars of religion studying the Akan and in particular
the Akan concept of mind. In the analytic philosophical tradition the precise
meaning of Akan concepts of mind such as okra and sunsum, described by
various scholars of religion in different eras, are reviewed. The pre-colonial,
colonial and the postcolonial era all have had specific influence on the concep-
tualisation of the mind. On the basis of an historiography of the Akan mind the
author concludes that, contrary to the originally thesis under review, ‘cultural background’ and ‘academic discipline’ are relatively unimportant in the classi-
fication of ‘indigenous religions’. The ‘paradigm’ prevailing within a disci-
pline, ‘personal belief’ and the spatio-temporal context in which conceptualisations are created, turn out to be far more significant.
Key words: spirits, Akan, ‘mind’, classifications, African Indigenous Relig-
ions, non-indigenous, okra, sunsum, historiography
In this article the author concentrates on the use of Indigenous Religion among the Akuapem in Ghana for the construction of their group identity. She discusses the way in which the Akuapem make use of the celebration of an annual indigenous religious festival (Odwira) to strengthen their cultural identity by self-identification, differentiation and the perception of other cultural groups. Her specific focus is on the common Ashanti-Akuapem history, the foundation of the Akan Golden Stools, akom dancing and the Odwira festival procession and Durbars. She concludes that Indigenous Religion should not be left out in the study of the construction of group identities in the social sciences.
.
KEY WORDS. African religion, Appiah (Kwame), discourse, High God, Idowu (Bolaji), Mbiti (John), modernism, Okot p’Bitek, postmodernism, truth
Books by louise muller
The book investigates how the concept of beauty in African philosophy and related qualitative social sciences may contribute to a richer intercultural exchange on the idea of development. While working within frameworks created in post-colonial and arguably neo-colonial times, African thinkers have reacted against the mainstream view that restricts the meaning and scope of good development to economic growth and Western-style education. These thinkers have worked toward a critical self-understanding of the potentials inherent in cultural, spiritual, and political traditions since pre-colonial times. Edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, this collection explores branches of thought from wisdom or oral traditions to political thought and philosophy of culture. This book is urgent reading material for any policy maker, scholar, or student wishing to attend to the voices of African(ist) thinkers who search for alternative approaches to global questions of development in a time of climate change and increasing socio-economic inequality.
This book was introduced by Louise Müller- as a first author- and Angela Roothaan. Louise Müller is the co-editor, final editor and academic content manager of this book.
This e-book is a collection of orally transmitted folktales about animals, currently circulating among the Ewe and Akan people of Ghana. Many of the stories in this bundle provide an explanation for the appearance of the most remarkable Ghanaian animals.
For example, why does the parrot have such beautiful feathers? And why does the Pintailed Whydah has such a long tail? For sure, Ghanaian storytellers know the answer.
They shared their animal wisdom stories, including those of the famous spider Anansi, with Dr. Kofi Dorvlo.
He wrote the stories down for us in English and translated them in Ewe and standard Akan/Twi with the help of his Ghanaian team members Dr. Kwaku Ofori and his students (Twi) and Mr. Kenneth Adevu (Ewe).
The e-book contains twenty Ghanaian folktales and includes an introduction by Dr. Louise Müller, who also interpreted the stories.
The 22 beautiful collages were made by the visual artist Josee Tesser.
Editorial thanks are due to Greg Suffanti for proofreading the stories in English and Ir. Joke Koppius for her editorial help and graphic design.
Book chapter by louise muller
Nenhuma ou cidade poderia almejar a posse integral da verdade. É nesse sentido que a filósofa holandesa Louise Müller, especialista na cultura akan, tem se dedicado a filosofia africana, desenvolvendo diálogos interculturais, assim como, buscando se aprofundar nos conhecimentos de línguas e culturas africanas. O exemplo dos provérbios akan são pertinentes porque sua interpretação exige tanto um
conhecimento holístico da cultura, quanto a recontextualização
feita através do uso em determinado contexto. É o exemplo das adrinkas um conjunto de símbolos, vinculados a provérbios que promovem
uma forma indireta de comunicação presentes em tecidos, ornamentos, emblemas reais, pesos de ouro, edifícios, joias etc. A combinação de adrinkas em tecidos pode ser utilizada para passar diferentes mensagens em ocasiões cerimoniais, ou ser utilizados como ornamentos em objetos
trazendo mensagens específicas.
Müller, Louise "Sophie Olúwolé of Nigeria 1935 –2018." In Women Philosophers from Non-Western Traditions: The First Four Thousand Years, edited by Mary Ellen Waithe and Therese Boos Dykeman, 455-68. New York: Springer, 2023.
Since the 1960s, the focus of African Philosophy has predominantly been Afrocentric, and with an emphasis on racial issues, as a reaction to Eurocentrism. To hold an open intercultural dialogue on African Philosophy with African and other philosophers is, therefore, not-self-evident. This article will argue that intercultural dialogues or (in case of more than two participants) ‘polylogues’ can and should become a more central point of focus in the academic study of African Philosophy. The author will center on how three renowned African(a) philosophers with a focus on the Akan people of Ghana have initiated intercultural dialogues for the enhancement of human wellbeing. These are Kwasi Wiredu, Kwame Gyekye and Kwame Anthony Appiah. What these philosophers have in common is their belief that all human beings are interdependent and that an emphatic, ethic orientation to one another and mutual communication helps to live together in social harmony, which enhances the wellbeing of mankind. Discussing these African philosophers’ insights into depth will pave the way for other scholars to explore the intercultural dialogue as a weak or non-centric and non-racial focused philosophical method and to enhance understanding of its relation to African(a) Philosophy and a Global Ethics of care. Keywords: Global Ethics, African(a) Philosophy, Akan, intercultural philosophical dialogue, human wellbeing.
Well-Being in African Philosophy: Insights for a Global Ethics of Development, edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, explores the notion of well-being in African and intercultural philosophy and its insights into global ethics of development. Drawing from longstanding debates on communitarianism in the context of personhood in African philosophy, as well as those in intercultural philosophy, the diverse contributors present manifold ways to philosophize about well-being from African contexts. Hailing from sub-Saharan Africa, Europe, and the Middle East, they address questions of human well-being related to the major global challenges of our time, such as climate change and socio-economic, gender, and racial inequality in society, education, and organization. This collection, building on the work of African independence philosophers as well as oral traditions from a critical development studies perspective, offers fresh views on well-being, development, and morality, thus contributing to global ethics from an African vantage point.
Beauty in African Thought: A Critique of the Western Idea of Development investigates how the concept of beauty in African philosophy and related qualitative social sciences may contribute to a richer intercultural exchange on the idea of development. While working within frameworks created in post-colonial and arguably neo-colonial times, African thinkers have reacted against the mainstream view that restricts the meaning and scope of good development to economic growth and Western-style education. These thinkers have worked toward a critical self-understanding of the potentials inherent in cultural, spiritual, and political traditions since pre-colonial times. Edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, this collection explores branches of thought from wisdom or oral traditions to political thought and philosophy of culture. This book is urgent reading material for any policy maker, scholar, or student wishing to attend to the voices of African(ist) thinkers who search for alternative approaches to global questions of development in a time of climate change and increasing socio-economic inequality.
zwart te doorbreken, zoals die door familiekronieken ontstaat. Behalve een wat overdreven nadruk op het belang van de slavernij in de Amerikaanse Burgeroorlog is zijn poging mijns inziens uitstekend geslaagd. Ball beschrijft de verhalen van mensen van vlees en bloed.
Day. On the eve of the 5th of December, the Dutch commemorate the
date of death of the popular bishop from Myra, who protected
citizens and sailors and gave his money to the poor. Bishop
Nicholas, who came from a well-to-do Christian merchant family of
Greek descent, lived in Asia Minor during the fourth century CE.
Today, during the European winter months, a version of Saint
Nicholas (Sinterklaas) features prominently in Dutch public spaces,
especially in shopping malls and bakeries. Most often the saint is
accompanied by one or more companions. This article explores the
possible late antique origins of these companion(s), who have
recently become embroiled in heated Saint Nicholas debates in the
Netherlands on Dutch racism and the slave trade. I will posit that the
Saint’s current companion(s) have semi-historical origins which may
be traced back to North African grain merchants, traders and sailors
who in late antiquity regularly sailed from Alexandria to Myra. The
proposal challenges contending theories that the Saint Nicholas
legends did not have companions of African descent before the
nineteenth century. The investigation is significant for questions
relating to the current transformations in the appearance of Saint
Nicholas’ companion(s) and whether they should remain or rather be
eliminated from the Dutch Saint Nicholas tradition.
Keywords: Saint Nicholas; Black Peter; Dutch folkloric history; grain trade;
late antiquity.
What is the nature of reality? The truth is that no academic anywhere in the world really knows the answer to this question. As long as this remains the case, one can exclude neither the possibility that parallel universes,
spirit ontologies, or telepathy exist nor the possibility that reality could be a time-space transcending non-local awareness. Neither scientists nor scholars can, therefore, ever reject epistemologies based on any of these presumptions. Enlightenment-based rationalists and empiricists, however, did just that. The point of departure of Roothaan’s deconstructionist environmental philosophy is, on the contrary, that since reality itself is unknown, the
question of what nature is remains undefined
at best. Human relationships towards nature in various cultures and eras can then be perceived as the outcome of an ongoing negotiation. In this way, Roothaan aims to open up a space for intercultural philosophical and dialogical thinking about the contributions and limitations of various epistemologies that philosophers and others have used to discuss the relations to their environment
http://www.tandfonline.com/action/doSearch?stemming=yes&searchText=spirits+of+migration+meet+the+migration+of+spirits
‘mind’ (La réalité des esprits: Vers une historiographie de la conception
akan de l’esprit). In this article the following thesis is considered: the classi-
fications used to define African Indigenous Religions are ‘inventions’ of West-
ern scholars of religion who employ categories that are entirely “non-
indigenous“. The author investigates the presumptions of this statement and
discusses the work of scholars of religion studying the Akan and in particular
the Akan concept of mind. In the analytic philosophical tradition the precise
meaning of Akan concepts of mind such as okra and sunsum, described by
various scholars of religion in different eras, are reviewed. The pre-colonial,
colonial and the postcolonial era all have had specific influence on the concep-
tualisation of the mind. On the basis of an historiography of the Akan mind the
author concludes that, contrary to the originally thesis under review, ‘cultural background’ and ‘academic discipline’ are relatively unimportant in the classi-
fication of ‘indigenous religions’. The ‘paradigm’ prevailing within a disci-
pline, ‘personal belief’ and the spatio-temporal context in which conceptualisations are created, turn out to be far more significant.
Key words: spirits, Akan, ‘mind’, classifications, African Indigenous Relig-
ions, non-indigenous, okra, sunsum, historiography
In this article the author concentrates on the use of Indigenous Religion among the Akuapem in Ghana for the construction of their group identity. She discusses the way in which the Akuapem make use of the celebration of an annual indigenous religious festival (Odwira) to strengthen their cultural identity by self-identification, differentiation and the perception of other cultural groups. Her specific focus is on the common Ashanti-Akuapem history, the foundation of the Akan Golden Stools, akom dancing and the Odwira festival procession and Durbars. She concludes that Indigenous Religion should not be left out in the study of the construction of group identities in the social sciences.
.
KEY WORDS. African religion, Appiah (Kwame), discourse, High God, Idowu (Bolaji), Mbiti (John), modernism, Okot p’Bitek, postmodernism, truth
The book investigates how the concept of beauty in African philosophy and related qualitative social sciences may contribute to a richer intercultural exchange on the idea of development. While working within frameworks created in post-colonial and arguably neo-colonial times, African thinkers have reacted against the mainstream view that restricts the meaning and scope of good development to economic growth and Western-style education. These thinkers have worked toward a critical self-understanding of the potentials inherent in cultural, spiritual, and political traditions since pre-colonial times. Edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, this collection explores branches of thought from wisdom or oral traditions to political thought and philosophy of culture. This book is urgent reading material for any policy maker, scholar, or student wishing to attend to the voices of African(ist) thinkers who search for alternative approaches to global questions of development in a time of climate change and increasing socio-economic inequality.
This book was introduced by Louise Müller- as a first author- and Angela Roothaan. Louise Müller is the co-editor, final editor and academic content manager of this book.
This e-book is a collection of orally transmitted folktales about animals, currently circulating among the Ewe and Akan people of Ghana. Many of the stories in this bundle provide an explanation for the appearance of the most remarkable Ghanaian animals.
For example, why does the parrot have such beautiful feathers? And why does the Pintailed Whydah has such a long tail? For sure, Ghanaian storytellers know the answer.
They shared their animal wisdom stories, including those of the famous spider Anansi, with Dr. Kofi Dorvlo.
He wrote the stories down for us in English and translated them in Ewe and standard Akan/Twi with the help of his Ghanaian team members Dr. Kwaku Ofori and his students (Twi) and Mr. Kenneth Adevu (Ewe).
The e-book contains twenty Ghanaian folktales and includes an introduction by Dr. Louise Müller, who also interpreted the stories.
The 22 beautiful collages were made by the visual artist Josee Tesser.
Editorial thanks are due to Greg Suffanti for proofreading the stories in English and Ir. Joke Koppius for her editorial help and graphic design.
Nenhuma ou cidade poderia almejar a posse integral da verdade. É nesse sentido que a filósofa holandesa Louise Müller, especialista na cultura akan, tem se dedicado a filosofia africana, desenvolvendo diálogos interculturais, assim como, buscando se aprofundar nos conhecimentos de línguas e culturas africanas. O exemplo dos provérbios akan são pertinentes porque sua interpretação exige tanto um
conhecimento holístico da cultura, quanto a recontextualização
feita através do uso em determinado contexto. É o exemplo das adrinkas um conjunto de símbolos, vinculados a provérbios que promovem
uma forma indireta de comunicação presentes em tecidos, ornamentos, emblemas reais, pesos de ouro, edifícios, joias etc. A combinação de adrinkas em tecidos pode ser utilizada para passar diferentes mensagens em ocasiões cerimoniais, ou ser utilizados como ornamentos em objetos
trazendo mensagens específicas.
Müller, Louise "Sophie Olúwolé of Nigeria 1935 –2018." In Women Philosophers from Non-Western Traditions: The First Four Thousand Years, edited by Mary Ellen Waithe and Therese Boos Dykeman, 455-68. New York: Springer, 2023.
Since the 1960s, the focus of African Philosophy has predominantly been Afrocentric, and with an emphasis on racial issues, as a reaction to Eurocentrism. To hold an open intercultural dialogue on African Philosophy with African and other philosophers is, therefore, not-self-evident. This article will argue that intercultural dialogues or (in case of more than two participants) ‘polylogues’ can and should become a more central point of focus in the academic study of African Philosophy. The author will center on how three renowned African(a) philosophers with a focus on the Akan people of Ghana have initiated intercultural dialogues for the enhancement of human wellbeing. These are Kwasi Wiredu, Kwame Gyekye and Kwame Anthony Appiah. What these philosophers have in common is their belief that all human beings are interdependent and that an emphatic, ethic orientation to one another and mutual communication helps to live together in social harmony, which enhances the wellbeing of mankind. Discussing these African philosophers’ insights into depth will pave the way for other scholars to explore the intercultural dialogue as a weak or non-centric and non-racial focused philosophical method and to enhance understanding of its relation to African(a) Philosophy and a Global Ethics of care. Keywords: Global Ethics, African(a) Philosophy, Akan, intercultural philosophical dialogue, human wellbeing.
Well-Being in African Philosophy: Insights for a Global Ethics of Development, edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, explores the notion of well-being in African and intercultural philosophy and its insights into global ethics of development. Drawing from longstanding debates on communitarianism in the context of personhood in African philosophy, as well as those in intercultural philosophy, the diverse contributors present manifold ways to philosophize about well-being from African contexts. Hailing from sub-Saharan Africa, Europe, and the Middle East, they address questions of human well-being related to the major global challenges of our time, such as climate change and socio-economic, gender, and racial inequality in society, education, and organization. This collection, building on the work of African independence philosophers as well as oral traditions from a critical development studies perspective, offers fresh views on well-being, development, and morality, thus contributing to global ethics from an African vantage point.
Beauty in African Thought: A Critique of the Western Idea of Development investigates how the concept of beauty in African philosophy and related qualitative social sciences may contribute to a richer intercultural exchange on the idea of development. While working within frameworks created in post-colonial and arguably neo-colonial times, African thinkers have reacted against the mainstream view that restricts the meaning and scope of good development to economic growth and Western-style education. These thinkers have worked toward a critical self-understanding of the potentials inherent in cultural, spiritual, and political traditions since pre-colonial times. Edited by Bolaji Bateye, Mahmoud Masaeli, Louise Müller, and Angela Roothaan, this collection explores branches of thought from wisdom or oral traditions to political thought and philosophy of culture. This book is urgent reading material for any policy maker, scholar, or student wishing to attend to the voices of African(ist) thinkers who search for alternative approaches to global questions of development in a time of climate change and increasing socio-economic inequality.
The objective of this article is twofold. First, it focusses on the game itself. It elaborates on what its rules are and the content of the game. It also focusses on how playing the multilinguistic game, Adinkra can enhance intercultural understanding and communication. It, furthermore, concentrates on the results of a pilot reception study of this game in the Netherlands among intercultural groups of players. This study has proven that the Adinkra game stimulates creative thinking, engagement in dialogue and reflective ethical thinking. For this reason, the authors believe that it has a lot to contribute to intercultural educational programs with a focus on intercultural communication, philosophy and arts in both Africa and the global North. Finally, a section is devoted to the question of how the Adinkra game was developed and methodologically grounded in Gadamer’s playful hermeneutics, and the theories of the Wheel of the Intercultural Art of living and (African) Indigenous Religions.
Secondly, the article focusses on the game’s oral-literary storytelling context and Akan moral ideas. It then throws the searchlight on the creative, therapeutic value and its potential to serve as a ‘cultural detox’. The authors and game makers think that being introduced to an African communitarian ethos hidden in the Adinkra symbols and Akan proverbs can help its players to develop a critical eye for the highly individualistic ethos of Western culture that, among others, is promoted by neoliberal thinking and praxis. The word praxis is used by the authors in the meaning found in educational contexts. Adinkra’s players are stimulated to reflect upon a different moral idea, which can change their mindset and put them into action to contribute to social awareness and societal change.
Keywords: 1. Intercultural Philosophy and Communication; 2. African Philosophy; 3. African Indigenous Religions; 4. Akan; 5. Ghana; 6. Adinkra Symbols and Akan Proverbs; 7. Oral literature and storytelling; 8. Creative Thinking; 9. Education; 10. Game; 11. Art Therapy.
Citation:
Müller, L.F., Dorvlo, K., Muijen, A. S. C. A., (2021). The Adinkra Game: An Intercultural Communicative and Philosophical Praxis. In: Cultures at School and at Home. M. Metsärinne, R. Korhonen, T. Heino and M. Esko. Rauma Teacher Training School, University of Turku, 192-224.
Entire book freely downloadable at: https://sites.utu.fi/rnk/tutkimus-ja-kokeilu/julkaisut/
Politiek filosofe en kritisch traditionaliste, onderzocht Afrikaanse orale literaire tradities op hun filosofische betekenis. Maakt zich sterk voor een authentieke Afrikaanse filosofie. Sophie Oluwoles ouders waren beiden afkomstig uit de staat Edo in het zuidwesten van Nigeria. Oluwole zelf werd geboren in het dorp Igbara Oke in de naburige staat Ondo, waar zij ook haar lagere en middelbare school doorliep. In 1964 trouwde zij met een eveneens Nigeriaanse wetenschapper. Ze vertrok nog in hetzelfde jaar naar Moskou, waar haar man een baan kreeg aangeboden bij de Verenigde Naties. Vanwege taalproblemen vertrokken beiden na een jaar naar Duitsland, waar zij Duits studeerden aan de Universiteit in Keulen. Kort nadat zij in 1966 verhuisde naar de Verenigde Staten, scheidde Oluwole van haar man omdat deze haar verdere studies dwarsboomde. Oluwole keerde terug naar Nigeria waar zij aan de Universiteit van Lagos een studie filosofie begon. In de periode 1968-1970 doceerde Oluwole op een middelbare school in haar thuisstaat Ondo. Daarna keerde zij terug naar de universiteit van Lagos, waar zij werkzaam was als studentassistente en ondertussen afstudeerde. Oluwole werd als promovenda toegelaten op de universiteit van Ibadan. In 1984 behaalde zij als eerste student in sub-Sahara Afrika een doctorstitel in de filosofie. Hoewel Oluwoles filosofische carrière een aanvang nam met de studie van westerse meta-ethiek, besloot zij zich na het behalen van haar doctorstitel verder te ontwikkelen in de richting van de Afrikaanse filosofie. Zij doceerde filosofie aan de universiteit van Lagos, was decaan van deze universiteit en was voorzitter van de Nigeriaanse Vereniging voor Filosofie. Tegenwoordig is Oluwole actief als directeur van het Centrum voor Afrikaanse Cultuur en Ontwikkeling in Lagos, dat zich onder andere richt op de ontwikkeling van vrouwen in Afrika.
Uitgesloten van officiële onderwijsinstellingen namen vele vrouwelijke denkers hun toevlucht tot andere vormen van filosofie bedrijven, zoals briefwisselingen. En dat levert een onschatbare rijkdom aan filosofische bronnen op. In dit nieuwe standaardwerk worden 67 vrouwelijke denkers uit 30 eeuwen bij elkaar gebracht; van de oudheid tot onze eeuw; van islamitische en katholieke mystica’s, een achttiende eeuwse Nederlandse logicus tot een Nigeriaanse politiek filosofe.
Dit boek, waaraan ruim zestig wetenschappers uit binnen- en buitenland een bijdrage leverden, is samengesteld door de filosofes Carolien Ceton, Ineke van der Burg, Annemie Halsema, Veronica Vasterling en Karen Vintges.
‘De titel is gedegen, de inhoud is dat ook.’ – Opzij
Voor meer informatie:
Marjet Knake Publiciteit non-fictie Uitgeverij Atlas Contact 020 524 98 23, mknake@atlascontact.nl
At the beginning of the twentieth century, Christianity was predominantly a white Euro- American religion with 83 per cent of all Christians living in the Global North. Today, it is a global religion where over two-thirds of the world’s Christians are non-Westerners, who live in the Global South. Christianity is on the rise in Latin America, Asia and especially Africa: a trend that is predicted to continue in the second half of the twentyfirst century. I will explore explanations for the appeal of Christianity, and Pentecostalism in particular, for contemporary Africans.
From 2009-2010, post-docs Jasmijn van Gorp and Louise Mueller carried out a pilot-study on media use among migrants from Ghana now living in the Bijlmer and from the former Yugoslavia (refugee women) as part of the research project Media and Diaspora. They discovered that contemporary media, from television to photo and film, to social-networking sites, played an important role in shaping the identities of both communities but also that there were significant differences between them. A summary of their report is available through our website. This project will also lead to an exhibition and a seminar: "Media, Visibility and Diasporas in The Netherlands," in co-operation with Imagine IC, Amsterdam, scheduled for September 2011.
of the most beloved icons in Dutch folklore. Introduced as the inseparable Moorish companion of the Catholic bishop Sinterklaas (Saint Nicholas), he quickly became as popular as the bearded saint himself. Hundred and seventy years later global-oriented activists prefer to see Zwarte Piet, due to depictions of him that include his black skin, frizzy hair, thick lips and golden earrings, as a slave, a racist caricature or as blackface. The latter interpretation attempts to relate Black Pete to the Dutch slave trade and slavery
and American minstrel shows.
Dutch journalist and documentary maker Arnold-Jan Scheer has demonstrated in two
books and many documentaries that these assumptions are not only a-historic but also false.
(Adaptation of an article in Dutch magazine HP / deTijd)
been influential for the development of the academic field of African philosophy as an independent discipline separate from its alma maters ‘Social Anthropology’, Religious Studies and Theology. In the next section, I will introduce some of the critiques on Tempels’ Bantu
philosophy that will enhance understanding of its’ historical significance for African Philosophy and Intercultural Philosophy.
De Nigeriaanse filosoof Sophie Olúwolé (1935 – 2018) was een belangrijke Afrikaanse Yoruba filosofe met internationale bekendheid. Ze haalde als eerste vrouw in Nigeria een doctorstitel in de filosofie. Ze werd een voorvechtster van anti-koloniaal denken en van vrouwenrechten binnen de traditionele Yoruba cultuur. Haar kritiek op het idee dat westers denken superieur zou zijn aan het Afrikaanse, heeft de Afrikaanse klassieke filosofische orale traditie definitief op de kaart gezet. Olúwolé bestudeerde als eerste en weinige het Ifa corpus, wat een belangrijke rol speelt in de orale Yoruba traditie, in haar Afrikaans filosofische context. Kom luisteren naar de filosofen Louise Müller en Angela Roothaan die uitleggen wie Sophie Olúwolé was, en wat wij van haar gedachtengoed kunnen leren.
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Of beluister de podcast: https://soundcloud.com/radboudreflect...
Het spel Adinkra is een oefening in communicatie in een West-Afrikaanse hoge context cultuur. Deze coproductie van QFWF-leden en Leidse wetenschappers stond deze week in de schijnwerpers! Zie:
https://wijsheidsweb.nl/nominatie-leids-universitaire-impact-prijs-voor-adinkra/
I will first elaborate on the causes of this alleged economic miracle. Then, I will discuss to what extent West Germany used to be a backwards country in the early years after WWII. Was the Germany economy really built up from scratch (from the so-called Stundennull or zero hour), or was the country’s economy less affected than expected by the bombardments of the Allied Forces? Finally, I will shortly elaborate on the role of the Cold War and the concomitant US proxy war in South Korea in the transformation of post-war Germany from an alleged bankrupt country into a proud Western nation with a competitive social market economy.
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“O conhecimento é como um baobá, nenhuma pessoa sozinha pode abraçálo”. Este é um provérbio
Akan pode ser combinado com outro que diz “Que nenhuma cidade (polis) possui sozinha a verdade”.
Nenhuma ou cidade poderia almejar a posse integral da verdade. É nesse sentido que a filósofa holandesa Louise Müller, especialista na cultura akan, tem se dedicado a filosofia africana, desenvolvendo diálogos interculturais, assim como, buscando se aprofundar nos conhecimentos de línguas e culturas africanas.
June 2006, is designed by the French architect Jean Nouvel, who aimed to adapt the museum building to its environment. The building is surrounded by a garden created by the landscape architect Gilles Clément, which functions as a backdrop of the museum’s World Collection. The MQB is dedicated to the arts and cultures of Asia, Oceania, Africa and the Americas. For Nouvel, the MQB building, which also gives home to a hanging garden (designed by Patrick Blanc) and a ceiling with Aboriginal art, are like the lines of a poem. The World Collection, which makes up the content of the museum, is akin to poetic ideas and sentences.
https://podcasts.apple.com/.../podcast.../id1451841760... en https://open.spotify.com/episode/5L2fHplSBCNulckoEbuIkW...
https://www.3a3d.nl/
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