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Joel Modiri

This article sets out a few key questions, themes, and problems animating an Azanian social and political philosophy, with specific reference to the radical promise of undoing South African disciplinary knowledges. The article is made up of two parts: The first part discusses the epistemic and political forces arrayed against black radical thought in South Africa and beyond. A few current trends of anti-black thinking – liberal racism, Left Eurocentrism, and postcolonial post-racialism – which pose challenges for the legibility of Azanian critique are outlined. Part two constructs an exposition and synthesis of key tenets of Azanian thinking elaborated upon under three signs: ‘South Africa’, ‘race and racism’, and ‘Africa’. The aim of the discussion is to illustrate the critical, emancipatory potential of Azanian thought and its radical incommensurability with dominant strands of scholarship in the human and social sciences today. The article ultimately defends the reassertion of black radical thought in the South African academy today and underscores in particular the abolitionist drive of Azanian political thought.

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Non “Religious” Knowing in Pilgrimages to Sacred Sites

Greek Cypriots’ “return” Pilgrimages to the Monastery of Apostolos Andreas (Cyprus)

Evgenia Mesaritou

ignorance would obscure the ways in which pilgrimage is often embedded in everyday socio-political concerns. The Monastery of Apostolos Andreas in Occupied Cyprus My focus is the monastery of Apostolos Andreas (AA) in Cyprus. Cyprus has been de facto

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Amílcar Cabral and Amartya Sen

Freedom, Resistance and Radical Realism

Lawrence Hamilton

. – Amartya Sen (1980: 218 ) Much mainstream political theory and development studies has tended to be too parochial, abstract and cautious to be of practical help in orienting agents in politics, to help us judge what is a good or a bad idea and to decide

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SimonMary Aihiokhai, Lorina Buhr, David Moore, and William Jethro Mpofu

empire politics and narratives while resisting the bias to take for granted what has been written. In fact, to write is to reduce surplus of meanings to the perspective that is being articulated. As a decolonial scholar, Hinga offers her readers a

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Communication, Context, and Narrative

Habermas and Contemporary Realist Thought

Navid Hassanzadeh

Alongside John Rawls, realists have frequently called attention to Jürgen Habermas's work as illustrative of much of what is wrong with political theory today: the promotion of moralism, rationalism, and general abstraction over and against

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Ethnicity, Homogeneity, Nation

A Relationship of Tension

Samuel Salzborn

relationship, namely, the stability and instability of political orders. My aim is to articulate a conceptual framework that makes it possible to discuss this relationship of tension and sketch it from a theoretical perspective. There has been much discussion

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Postcolonial Finance

The Political History of ‘Risk-Versus-Reward’ Investment in Emerging Markets

Cecilia Schultz

identified as a ‘blind spot’ within the discipline of international political economy (IPE): to render visible the long-term, profoundly political, and colonial histories of modern finance (Bhambra 2020; de Goede 2020 ). Although the relations between

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Interpretation and Rationality

Developing Donald Davidson's Ideas in International Political Theory

Nikolay Gudalov

attention in international political theory (IPT). 1 I will argue that Davidson can help IPT firmly (re-)connect the theorisations of language and rationality, and that he shows rational communication between very different contexts to be possible without

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Takamichi Sakurai

far-right politics in the social context of capitalism. 1 Surprisingly, there is little scholarship on Fromm's theory of alienation, a Marxist philosophical concept, that refers largely to his theory of narcissism, a Freudian psychoanalytic concept

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Anjuli Webster

This article discusses the contemporary history of South African social science in relation to the Azanian Philosophical Tradition. It is addressed directly to white scholars, urging introspection with regard to the ethical question of epistemic justice in relation to the evolution of the social sciences in conqueror South Africa. I consider the establishment of the professional social sciences at South African universities in the early twentieth century as a central part of the epistemic project of conqueror South Africa. In contrast, the Azanian Philosophical Tradition is rooted in African philosophy and articulated in resistance against the injustice of conquest and colonialism in southern Africa since the seventeenth century. It understands conquest as the fundamental historical antagonism shaping the philosophical, political, and material problem of ‘South Africa’. The tradition is silenced by and exceeds the political and epistemic strictures of the settler colonial nation state and social science.