Taiwo, Olufemi. Hegel's ghost still stalks African studies and definitions of Africa. There are many varieties of Pan-Africanism. Boulder, Colo., and Oxford: Westview: 2002. For Georg Wilhelm Friedrich Hegel (17701831) and his descendants, as Olufemi Taiwo calls purveyors of contemporary Eurocentrism, Africa is the ultimate "undeveloped, unhistorical" other of Europe. The same critique has been leveled against Mazrui, who has been attacked for what some regard as his evident partiality to Islam as the more benevolent force than the European-Christian and indigenous parts of the triad. One common approach is to distinguish between Eurocentric and Afrocentric paradigms, between ideas and conceptions of what constitutes "Africa" derived from European as opposed to African perspectives. Memory and forgetting, past and present, African History: A Very Short Introduction, https://doi.org/10.1093/actrade/9780192802484.003.0001. The Idea of Africa. 2, Book 3. The Black Consciousness movement of South Africa instigated a social, cultural, and political awakening in the country in the 1970s. In short, "Africa" the map and the place was becoming increasingly "Africa" the idea and the consciousness, buttressed by an intricate web of hundreds of continental institutions covering an ever expanding range of spheres from politics, the economy, environment, health, education, and culture, to technical cooperation and the prosaic world of leisure involving competitive games and sports and forms of popular entertainment. But new research from an international team casts doubt on this version of events. Also, the framing of "traditional" Africa versus "modern" Europe locks both Africa and Europe in a temporal binary that effectively dehistoricizes each. Chicago and London: University of Chicago Press, 1998. Fage, J. D., and Roland Olivier, eds. As noted with reference to Appiah above, both Soyinka and Mazrui do not historicize the moral, societal, and cultural values that constitute African identities. And the least they would expect from concerned scholars is to refrain from adding onto their burdens in the name of a type of scholarship which, in being ahistorical, also trivializes their collective experiences and memories (pp. While the Traditionalists sought to construct an African identity based on exc Such an archaeological project has not been undertaken, partly because it is a daunting task to untangle the interpellations and intersections of political and cultural identities for Africa's peoplesethnic, national, continental, and globaland partly because African intellectuals, whether nationalist or postcolonial, have been preoccupied with denouncing or deconstructing Eurocentrism. Christianity, Islam and the Negro Race. Maps are not simply representations of the geographical world. 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