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Afrikan Contribution to International Relations Theory: an Afrocentric Philosophical Enquiry

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Afrikan Contribution to International Relations Theory: an Afrocentric Philosophical Enquiry Afrikan Contribution to International Relations Theory: An Afrocentric Philosophical Enquiry Tshepo Mvulane Moloi Master of Arts in Systematic Philosophy 2012 Afrikan Contribution to International Relations Theory: An Afrocentric Philosophical Enquiry By Tshepo Mvulane Moloi 20020103 A dissertation submitted to the Faculty of Arts, University of Zululand, in partial fulfillment for the degree of Master of Arts In Systematic Philosophy In the Department of Philosophy Supervisor: Dr. Mojalefa Lehlohonolo Johannes Koenane KwaDlangezwa May 2012 I Declaration Declaration: I, the undersigned, hereby declare that the work contained in this thesis is my own original work and that I have not previously in its entirety or in part submitted it at any university for a degree. ………………………………. Tshepo Mvulane-Moloi 10 May 2012 II Abstract The academic field of IR has been haunted by its Westerncentric philosophical founding masters. This has consequently led almost the overall (if not the entire) literature, of this particular academic discipline, to have become a typical platform wherein the Eurocentric driven master- narratives have become consolidated, as the norm. The interrogation of pedagogy thus led to concerns of indoctrination, as a direct result of the dogmatic views (as specifically derived and driven by the literature of Western philosophy), which overtime has informed the bulk of IR (theory) literature. Themes of racism, dynamics introduced by the role of language, sexism, (Feminism, gender, patriarchy) even the age factor of authoritative IR theorists, amongst other factors, are thus brought afore and engaged in detail, hopefully not in an overly complex manner. Within this study, concepts such as Worldview are interrogated and stripped of their implied scholarly innocence. When studied closer, expressions (which have led to the formation of Mainstream IR theories), as located within the bulk of IR literature, reveal that what is presented as nuanced and structured thought, may specifically be traced back, and realized as mere rhetorical echoes of pioneering Western philosophers. From such an Eurocentric/Westerncentric foundation, as specifically located in the suspected scholarly body of Western Philosophy, this exploratory study, has thus inevitably placed an enormous question mark, on what may possibly be / have been the contribution of the other (non-Eurocentric / non-Westerncentric) IR theories. Particular investigative focus would hopefully, be placed upon securing a possible existence of an Afrikan philosophical Worldview, as may possibly be / have been informed by the doctrine of Afrocentricity. It should thus be understood that this particular study, is mainly interested, in what may currently be or have been Afrikan contribution to IR theory. The specific employment of Afrocentricity should hopefully be read, as an effort by the author of this study, to secure the sought Afrikan contribution to IR, from a local/from below (Afrikan) narrative perspective. Such an effort, may hopefully within this study, be linked to the chief aim(s) of Afrikan philosophy. III Acknowledgements To My Supervisor: Professor Mojalefa Lehlohonolo Johannes Koenane Thank you for your overwhelming support, it will remain highly appreciated. So the less said here, to you (as was consistently expressed, in our lengthy conversations and hopefully, as elaborately articulated, throughout this study), the better. It is however through lecturers like you, that the growing cohort of Afrikan scholars, owe much support and renewed academic commitment. In stating that the completion of this dissertation has no doubt enriched me eternally/for good, should serve as testimony, to your enduring commitment, towards achieving research excellence. May the fire that released and rekindled your patient and positive spirit, burn further, for the benefit of plenty others (both scholars and non-scholars or as articulated differently, the certificated and uncertificated folks, as stipulated by Herbert Vilakazi. This should be read as being consistent with his father’s efforts –Absolom Vilakazi who in 1974, while based at the American University, became a pioneering Afrocentrist, at the helm of the historically American led Afrikan Studies Association (ASA). He would subsequently be followed by Ali Mazrui in 1979. Due recognition should be given to them and the many others, who have pioneered the Afrocentric ship, to the intellectual port, where it may be located today, within contemporary pedagogic discourse. This study reflects that we engaged and together and individually, we learnt. This particular study has impressed upon me, that once scholars are really serious, about the theme of knowledge relating to Afrika, abundant examples of such data, remain available from various historical sources. Of significance are the oral sources from uncertificated folks. Such folks may qualify, to be referred to as sages, that are hardly acknowledged (ignored/overlooked/marginalized etc), on the grounds that their notable crime, is/was that they exist (ed) within their respective, overlooked subaltern base(s) - (which are and remain-beyond the Eurocentric academic circles). Such a status quo remains to be corrected. As suggested in this study, through Afrocentric means. IV Professor Mandla Morris Hlongwane (former dean of students and current Lecturer of Educational Psychology at Zululand University). Your visionary belief in me, led to your timeous intervention, in my intellectual growth. Thank you for all the tireless coaching and mentorship, as well as all lessons learnt from all the years, which we have known each other. Dr. Karen Smith (my initial supervisor at Stellenbosch University) even if no silver lining was visible in as far as completion (of this study was concerned under her initial supervision), I have still reserved a mighty thank you- to her. I will always be grateful, for her contribution made, at the infant stages of this study. Yes, I confess that I indeed grappled and wrestled (beyond the allocated timeframe- which definitely felt like eternity), with the various material, used in this study because the devil, was indeed present in the details. In hindsight however my agony, has been worth my while- given the extensive exposure and awareness acquired thus far, I harbor no regrets. Through it all, I hope that she will rejoice in her own way, now that this study is finally completed. Amidst all my joy, I find it important to state that -her perseverance to remain, as my supervisor throughout the allocated timeframe, as prescribed for this research project, until my final days as a matie, definitely did not go unnoticed. I would say baie dankie but I prefer to say it the way the Bafaw community in Cameroon would say it: sakani jitaa. The financial assistance of the National Research Foundation (NRF) is hereby acknowledged. The opinions and conclusion in this report are however those of the author and should not be attributed to the NRF. Ndiyabulela mbandla. Enkosi. As said in Shona: ndatenda. Equally so to my other sponsors, namely Stellenbosch University’s Rector and Vice- Chancellor Professor Russel Botman- for having bestowed upon me the prestigious Vice- Chancellor’s Scholarship and alas to the TATA Foundation for also having awarded me the TATA Africa scholarship. No amount of words could be enough to express my appreciation to all of you, except to state that, the final product of this dissertation, should hopefully bear testimony of my part of the deal. It is with hope, that this dissertation lives upto the sought ideals, of the legacy of the keepers of the flame. Diboti di neni as would be said in the Gisir language in the Fouganou community (South of Gabon). V Dr. Mfuniselwa J. Bhengu (Isikolwethu Institute in KwaZuluNatal).Much thanks for your guidance and sharing your personal insight(s). Njengabo omnakwethu abavela eSwatini ma ke ngidlulise ukubonga nkosi yam. Ukulima kwethu kubalulekile ngempela.Makusetshezwe. Bhula umlilo malume, siqhubeke ukuhlonipha amasiko ethu. Kuthi mangishaye indlamu, ngigiye, ngikusho. Uyidlalile indima yakho, masingadukelani. Ngifunde okuningi, uMvelinqangi abe nawe. To the following Zululand University (UZ) academics- Professor LZM Khumalo (former Dean of Arts Faculty and current Head of Department of IsiZulu Namagugu), Dr. T.J Mbuli (lecturer in IsiZulu Namagugu), Dr. MK Nzimande (former Head of Theology), Dr. W.J Ndaba (formerly lecturer of African Philosophy at UZ, presently Head of Law Department), Professor TAP Gumbi (Former Head of Department of Social Work, past Dean of Arts Faculty and Indigenous Knowledge Systems Co-ordinater), Professor RV Gabela (Former Dean of Education Faculty and currently lecturer in the same faculty), Professor CT Moyo (Linguistics) and Professor L.J Mitchell (Philosophy and Acting Head of Anthropology and Development Studies)- A most heartfelt thank you to all of you. A special tribute to the following erstwhile UZ Rector’s and Vice-Chancellor’s Professor CRM Dlamini (2005) and Professor Hugh Paul Ndlelane Africa (2012)-may they both Rest in Peace (R.I.P). To Professor AC Nkabinde, keep rocking on- your respective contribution, (in your respective discipline(s), particularly your role in the Zulu dictionary project at UZ) has been and will always remain inspirational to me, particularly as a proud alumni/convocant of Zululand University. To the following Stellenbosch academics, Dr. Sipho Masondo (interestingly since 2011 January, has joined the staff of UZ), Professor N.S Zulu and
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