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Just returned from one of the two international trips I expect to make for philosophy this year. From Vienna, a city I only visited for the second time, and shorter than the first time… The first time I saw her grandiose avenues, with all the towering sculptures of emperors and empresses. I also saw her silent, closed, street views – when I went river-wards to see the famous, crazy Hundertwasser house.

This time I walked the other way, right through the older city center, with medieval looking porches and little streets interspersed between – more grandiose palaces and her magnificent Dom.

I walked to the Center for Science and Culture, where I was invited to take part in an experimental style netwerk meeting on Intercultural Philosophy and Post-/De-colonial Theory. Experimental, as it didn’t want to use the hierarchical conference style, with the established professors holding keynotes for a large audience, and the younger scholars having to compete for attention in parallel sessions. How you do academic work matters. The Vienna group, which has organized such events for several years now, wanted to create a space where younger and older, students, researchers and professors, could meet as in… a meeting!

The meeting did start with lectures, like the one by Babacar Mbaye Diop from Senegal (on museums and looted art), and by Renate Schepen (on time and afrofuturism), but even then the time planned for discussion with all those present was way more than at a regular conference, where consuming information is often more important than reflection. In the afternoon session now there was text-discussion, close reading, as it might have been a seminar group – but now with people from across the globe who were partly new to each other. The text at the center was Felwine Sarr’s Afrotopia, of which we weren’t sure how to classify it – as an essay, a manifesto…?

The second day brought another exciting turn, with three presentations rooted in Latin-American experience, among others by Rolando Vazquez. Vazquez made sure to delineate the concepts of postcoloniality and decoloniality from each other, as sharp as possible. Postcoloniality would be the critique of the colonial enterprise by its victims wanting to occupy modernity themselves, whilst decoloniality would be a similar critique which, however, rejected modernity as a way of being in the world. Insight was thus gained, but historically, I wondered, whether thus overlappings among experiences and motives of those oppressed by coloniality were not obfuscated. Here arose just one of the many interesting points of discussion and dialogue of the meeting, which asks to be pursued in a next one.

An even deeper question is how action and reflection hang together. And how their relation mirrors the one between intercultural philosophy and de-/postcolonial theory. Is our aim to construct instruments for change rooted in conceptual representations of suffering? To deconstruct hegemonic structures of thought? Or to ask open reflective questions and build spaces for dialogue? To me the most inspiring aspect of this meeting was the confidence that nobody present would want to decide on one of those approaches. We all seemed to realize that none of them can be fruitful without the others.

And what better place could provide that space for thought than the town where Hundertwasser is so present – whose houses integrated in living nature (after only decades) now are present in so many city planning projects. Green roofs, living areas without cars, a ‘human’ scale of living – he foresaw our need of them and pushed to create them. Maybe, hopefully our theorizing and discussing may also produce some ideas of use for a way of life not based on abuse by humans of humans, and of all other persons.

There is something changing in the Dutch philosophical landscape – for some years mainly at the intersection of public and academic philosophy, now hesitantly in academia, there is a growing interest in African Philosophy. Being among those promoting this change, I wanted for a long time to write a post on this long overdue development. Having attended and contributed to several public and academic events centering on African Philosophy in these past two weeks, let me use their afterglow to highlight some signs of how Dutch interest is developing.

Books: over the past years several interesting titles in African philosophy have been published in Dutch translations, such as a book on Ubuntu by Mogobe Ramose, and the one on Socrates and Orunmila by recently deceased Sophie Oluwole. During her time with the publishing house Ten Have, Renate Schepen helped to introduce these authors to the Dutch audience. Another publisher, Van Tilt, introduced the work of Souleymane Bachir Diagne in a Dutch translation of Pol van de Wiel.

Teaching: there are still no lecturers in my country who have a full time position in African philosophy, like there are those who have the same in Ancient Greek philosophy, or Arabic philosophy. That doesn’t mean there are no academics teaching in diverse contexts, who have a name in the field through their publications. Among them are Michael Eze, who teaches in the department of Political Science at the University of Amsterdam, Pieter Boele van Hensbroek, at Groningen University, and Louise Müller, who is a Honorary Research Fellow at the University of Kwazulu Natal, and guest researcher at Leiden University. My own Department of Philosophy at the Free University Amsterdam recently added a course to the curriculum called Diversifying Philosophy, which will contain some African Philosophy, and will be taught as of next year. A full course of African Philosophy was taught this school year by two lecturers of Wageningen University (university of life sciences) – an initiative of self-employed researcher, teacher and artist Birgit Boogaard. There are several others who add elements of African philosophy in their courses in Development or Religious Studies.

A network: an initiative has started last year May to bring together all of those who teach African Philosophy in the Netherlands, to promote the field, and benefit from each other’s experiences concerning teaching this special field. A first meeting was held at Radboud University, hosted by Philippe van Haute and Herman Westerink, and plans are in the making to transform the network into a research group in the context provided by the Dutch Research School for Philosophy.

Lectures: these last weeks saw a string of events, made possible by the visit of several African philosophers to the interdisciplinary Nijmegen conference on Intercultural Dialogues.

There was an interesting seminar – in a packed lecture hall – on Knowledge Diversity at Wageningen University featuring Wilfred Lajul from Uganda and Pius Mosima from Cameroon.

Together with the latter I also had the opportunity to speak at a public event on Depression in different cultures at Radboud Reflects, in – again – a packed Lux Theatre. This lively evening with discussion can be watched back here. The national newspaper Trouw had an article related to the event. And Brandpunt+ followed the week after.

Institutional: Here I can only add what is missing, and sometimes counterintuitively. The renowned Leiden African Studies Center has no chair in African Philosophy, or even a lecturer – showing that those studying aspects of things African lack systematic opportunities to either reflect philosophically on their field, or to study the philosophies of the African continent. Another place where one might expect Intercultural, including African, Philosophy is the Institute of Social Studies in the Hague, which dedicates itself to programs concerning development. Also here researchers and teachers have nobody in their midst who assures institutionally the dedication to reflection on their field, or philosophical aspects of the projects in the ‘developing world’. Even the young program in Comparative Philosophy in Leiden does not yet have a position dedicated to African Philosophy. There still is much to be done. Maybe Philosophy Departments should start taking the lead here now.