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An Afrocentric Philosophical Enquiry Afrikan Contribution to International Relations Theory: An Afrocentric Philosophical Enquiry by Tshepo Mvulane Moloi [email protected] South Afrikan Association of Political Science Convenor of Afrikan Political Caucus D.Litt. et Phil Candidate in Politics and International Relations University of Johannesburg The following is an edited version of a dissertation submitted to the Faculty of Arts at the University of Zululand in May 2012, in partial fulfillment for the degree of Master of Arts in Systematic Philosophy in the Department of Philosophy (the supervisor was Dr. Mojalefa Lehlohonolo Johannes Koenane KwaDlangezwa). Dedication This study is dedicated to my parents Dr. Nombuyiselo Hilda Mvulane and Mr. Mark Anthony Lepoma Moloi. To Dr. Nombuyiselo Hilda Mvulane (my mother). I remain humbled and grateful for your endless love, care and eternal support. I cannot ever proceed to take, any of my personal achievements, without always keeping in mind, that as a single parent, you have outstandingly played both roles of being a mother and a father to me. With that in mind all my so called overall achievements thus far, are equally ours. This thesis is as much of your creation, as it was mine. Ihlile ke nako ya rona mme, habashwe! Malibongwe igama lamakhosikazi, maqhawekazi ethu. I wish here to make mention that indeed, it is true that “it takes a whole village to grow a child”. As said in Mazimbu, Tanzania (the country where this iconic lady gave birth to me) in Kiswahili: Asante Sana. To all my mother’s family shukran (in Arabic as said by people of Libya) to the uncles and other family members that I am fond of: Velile James, Velaphi Joseph, Reginald, cousins Dr Nombuyiselo, Nozipho, Vuyo, Lungile, Sithembile, Mpumelelo, Mongezi, Ntombikayise, Auntie Thokozile Eva Morometsi, Diloro-tsa-pelo”Daddy”, Keitumetsi, Kgosi-itsile, Ntokozo, Nomathamsanqa, malumekazi Mpuseng Rosemary, Malumekazi Makie Sarah, Thandiwe, Kwandiwe Pearl, Sifiso, Mzwakhe and the entire Mvulane family (the list is endless but you all know yourselves) may the sun shine upon you all, as you grow in your respective endeavours. 241 Africology: The Journal of Pan African Studies, vol.9, no.1, March 2016 May you all find courage, strength and perseverance until you all achieve your dreams as well. You are all loved. Special mention of the following deceased family members are hereby acknowledged: my gogo Nombangiso Evelyn Mvulane, malume Zoneleni Phillip Mvulane “yu- bantu”, malume Thamsanqa Claudius “Oupa” Mvulane, gogo Nomalima Ellen “MamThoko”, Khokho Nontsizi Sophie Mme and Tebogo Mosupye. Your love and support will forever be cherished. We love and miss all of you dearly. May this achievement be a blessing to all the entire Mvulane family. Kuthi mandizibonge ndisho iziduko nemvelaphi yami ngoku : Mvulane, Msutu, Ngcilashe, Mvundla, Bhayi-lika-khesha, Nkonjane-emnyama-ebhabha-emafini, Nyoka-emnyama- ecanda- iziziba.... Sineqhayisa ngani maMvulane. Yinyani ukuthi ndingu lomntu endinguye ngenhlso eniyinika uMama. Indlela ebheke empumelelweni sendiyayibona. Ndibulela ukundinyamezelela kwenu nonke maNgcilashe amahle. Ndinithanda nonke ekhaya. Lastly acknowledgement of the Moloi family (which I could never deny, have always existed in me), may also not go without mentioning: Stephen Cybutan Foster Moloi (a.k.a sepotane/Nti), (grandpa-rest-in-peace) Motlakadibe Leah (Setona) grandma, Mark-Antony Lepoma (Tony) father, Minerva Ingrid Tsoarelo (Nana), Montgomery Michael Lenepa (Moshanyana) uncle, Merle Chooky Palesa (aunt), Stephen Christopher Foran (junior, lefa, Maputswa-uncle), Paballo Jessica (Pabi) younger cousin, Kopano Lenepa (younger brother) and Khabane (younger cousin). Ihlile ke ya dumela ho re dithothokiso tsa makholokoe ka kakaretso di bohlokwa ho nna: Mpheng sebaka ke kgobole ke bohle Ke Lekholokoe lekotswana, lehlaba khokho ka lemao, ka sebonong Ke ise ho Morena kgorong kere bona Morena ke hlabile, Ho dihloho tse thatha tse phomotseng Hana ke ile ka re mang a sale a hora mmae sebono Ke serwawa sa ho kgena se jang se rora Se rorela mehlape ya batho, Ka se sekoti se tshaba ho kgena E kgapa e bitswa mookodi Ke Lekholokoe mora Lepoma, Lepoma ya tswalwang ke Stefane Nti, mora Samuel Kutere, senatla hara dinatla tsa maKholokoe, Ke nna Tshepo ya tlisang Tshepo motseng wa Makholokoe, Le sechabeng sa naha ka kakaretso, Tsielala kgomo tseo lemanamane a tsona. In paying a special closing tribute to all fellow Afrikans/Afrocentrists, Ma ke ngizithobe ngokuzibika emphakathini wabantu bakithi jikelele, ake ngidlulise ukubonga kubo bonke abasishiya kanye nabaphilayo. Kunina nonke izinsizwa nezintombi eziyibambile, nime njalo, ningalinge niyidedele. Sekuzochiteka amakati esakeni. Na-khensa. Giya Msuthu giya, ubhabhe phezulu impela. Nindize bantu bakithi nize nifice izinkanyezi. Kuthi ngini halalise nonke bakhithi. Ke re moluna kawufela ligole lilekane le tlou, tshukudu mo luna ibe mosemanyana. 242 Africology: The Journal of Pan African Studies, vol.9, no.1, March 2016 Abstract The academic field of International Relations (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 to secure the sought Afrikan contribution to IR, from a local/from below (Afrikan) narrative perspective. Such an effort, may hopefully be linked to the chief aim(s) of Afrikan philosophy. 243 Africology: The Journal of Pan African Studies, vol.9, no.1, March 2016 Introduction This presentation engages the background, rationale and motivation of the study, problem statement, aims and objectives of the study, hypothesis and theoretical framework, research design and methodology, limited implications and value of the study. Second, the study is an attempt to provide a bird’s eye view of the historical background of IR wherein my hinking is of the view that by beginning to pay some attention towards various definitions of IR, definitions of IR (theory) and some recorded history of IR, would be helpful for background purposes. Third, an analysis of IR is done via a thorough reading of some of the Teaching, Research and International Policy survey findings in regards to influential academic centers of IR with a focus on the International Studies Association (ISA), hence its history, constitution, gender and racial factors of ISA, and finally the commentary on the British International Studies Association (BISA) and the BISA Africa Working Group. Next this exercise the securing the general views of IR Scholars is sought with a particular effort of securing views as expressed in some texts via published papers, presented from the various annual ISA and BISA conventions, as I draw from these various texts to review the findings of past IR scholars in the light of the core interest of this exercise. Continuing, I seek to unpack via a commentary style narrative the findings and personal opinion with extensive reference to the views of Afrocentrists relevant to the broad theme is sought, juxtaposing the critical multiple function(s) played by language, factor (s) that may have led to confusion on the Afrikan contribution to IR and how the role of Afrikan philosophy may also be realized. And finally, a summary is presented of research findings and recommendations are suggested. Orientation of the Study Background, Rationale and Motivation In my Afrika (n 1), Pan-Afrikan 2 or Afrocentric 3 (it should be noted right from the onset, that such concepts, will be used interchangeably throughout this dissertation, however I hold the view that contrary to popular belief, which may arguably suggest that wherein these concepts are concerned, only at their simplified/unproblemmatised
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