The fact on Alkebulan/African civil historic society, is that people were illuminated full of sobriety, consciousness of the value life has. Special provisions were made for the care of young people, with a system for female and separately for male.

Speaking of their special knowledge, history says “important religious developments also characterized the new urban civilizations?all of them developed religions to explain the workings of the forces of nature and the fact of their own existence. Gods and Goddesses were often believed to be crucial to a community’s success. [Do you know the fact of your own existence?].

Paulin J. Hountondji — wrote a critique and the mode of it, is clothed in umbrage and ridicule, against scholars in general, but more specifically aimed at Africans writing Africa history — with obligation to keep Africa’s integrity status quo. Anger is invoked because they have all bought into the stupid European white criminal men diminution, of mother-land natural Africa identity. They are writing in a co-coon, the writing showing a covering of silk or similar fibrous material spun by the larvae of moths and other insects as protection for their pupal stage. (internal changes occurred. He poses the following questions”

{How African is the so-called African Studies? The study of Africa, as developed so far by a long intellectual tradition, is part of an overall project of knowledge accumulation initiated and controlled by the West. This article advocates an active, lucid, responsible appropriation by African societies themselves of the knowledge capitalized over centuries about them. It advocates more generally the development in Africa of an autonomous, self-reliant tradition of research and knowledge that addresses problems and issues directly or indirectly posed by Africans. It calls upon “?pist?mologies du Sud.” It calls upon African scholars in African Studies and in all other disciplines to understand that they have been doing so far a kind of research that was massively extraverted, i. e. externally oriented, intended first and foremost to meet the theoretical and practical needs of Northern societies. It invites a new orientation and new ambitions for research by Africans in Africa.

What is wrong about this alleged unawareness of the natives about their own philosophy is that the latter is said to be the most self-conscious discipline, at least in a certain philosophical tradition, precisely the one in which I had been brought up myself: the philosophy of consciousness as developed from Plato to Descartes, Kant and Husserl, to mention just a few important landmarks in this tradition.

1 As is well known, the word “ethno-philosophy” was used in the early seventies almost at the same ti (…)

2 There is a broad consensus today that notions traditionally used to identify the kind of societies (…)

8What bothered me most was the fact that an increasing number of African intellectuals were stepping in the same direction. African academics doing philosophy in or outside Western universities spent most of their time writing M.A. theses, Ph.D. dissertations, articles, books, conference papers or monographs of all sorts on such topics as the philosophy of being among the people of Rwanda, the concept of time among the people of East Africa, the perception of the old man among the Fulas of Guinea, the Yoruba conception of human being, Yoruba metaphysical thinking, moral philosophy among the Wolof, the Akan doctrine of God, the conception of life among the Fon of Dahomey, etc. I found these topics interesting per se and some of the monographs particularly insightful. But I could not admit that the first duty, let alone the only duty of African philosophers, was to describe or reconstruct the worldview of their ancestors or the collective assumptions of their communities. I contended therefore that most of these scholars were not really doing philosophy but ethno-philosophy: they were writing a special chapter of ethnology aimed at studying the systems of thought of those societies usually studied by ethnology1 ? however such societies are defined or characterised.2

9At the same time, however, I drew attention to the very existence of these monographs. To me they were part and parcel of African philosophy in a radically new sense. In my view African philosophy should not be conceived as an implicit worldview unconsciously shared by all Africans. African philosophy was quite simply philosophy done by Africans. There was a contradiction in Western philosophy while thinking of itself as the most self-conscious of all intellectual disciplines and at the same time assuming that some non-Western philosophies could be self-unconscious.

10I drew attention, therefore, to the existence of an African philosophical literature. The very first sentence of my little book, African Philosophy, Myth and Reality, made this statement which may appear retrospectively today as a “v?rit? de La Palice,” a commonplace idea, something quite simple indeed, which, however, due to the intellectual and ideological landscape of the time, seemed extraordinarily new: “By African philosophy I mean a set of texts” (Hountondji, 1977, 1983). If this book has made such a strong impression, to the extent of being awarded the Herskovits prize in Los Angeles in 1984 and being more recently selected in 2002 at the Zimbabwe International Book Fair in Harare among the hundred best African books of the 20th century, it must be due to this simple and apparently naive statement whose implications and consequences, however, were far-reaching.

11One immediate implication was this: the new concept of African philosophy allowed a distinction between Africanists and Africans in the field of philosophy. Many Western thinkers who wrote extensively on African systems of thought could no longer be viewed as belonging to African philosophy in the new sense, while the works by their African counterparts were part of the African writings in ethno-philosophy and therefore were part and parcel of the African philosophical literature. This does not mean that the works by Africans were better in any sense of the word. Besides, nobody can ignore the thematic solidarity or even the intellectual complicity between African and non-African ethno-philosophy, nor deny the genealogic filiation that makes African ethno-philosophy the daughter of Western engagement with exotic worldviews. Drawing this kind of demarcation, however, made it possible to call attention to the African reception of Western research traditions and get African scholars to face their own intellectual responsibility}.

If you are full of church fallacy by reading this information, it must succeed in opening your eye inside your head?to realized that something is definitely wrong and bot the Romans church which teach the non-African mystery God and with the trimmings. You will not know the human natural way of life, the universe and the fact of your own existence?except you should submit to the right African fact on human first orientation on planet Earth.Stop going to church, read world history and get to know yourself. See the link below for more on Africa’s real identity.

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