We observed that despite international declarations on child-rights, outsourced domestic girl-child labour still persists. Raising the question whether outsourced domestic girl-child labour constitutes hermeneutical injustice, we respond affirmatively. Relying on two indigenous victimology-narratives that are newspaper reports, we expose some of the horrors that the victims of outsourced domestic girl-child labour suffer. Comparing these reports with other victimology-narratives of hermeneutical injustice as reported by Miranda Fricker and Hilkje Hänel, we argue that the victims of outsourced domestic girl-child labour suffer a hermeneutical gap and hermeneutical interference; and that the perpetuators of this practice, help to foster what we call ‘hermeneutical obstruction’. We recommend different counteracting measures such as: a radical feminization of educational curricula, which will allow for the introduction of the relevant hermeneutical resources that female children need in making sense of their experiences, into the classrooms and other places of learning; establishing feminist liberation agencies in all schools, religious institutions and hospitals, as ways of increasing the level of awareness about the rights of the girl-child in children and adults; feminizing legislation and legislative processes, to allow for the enactment of laws to protect the rights of the girl-child; and campaigning for a more rigorous enforcement of child-rights laws.
This paper examines the metaphysical status of Ezumezu logic in the direction of logical realism. While presenting Ezumezu logic as a prototype of African logic, Chimakonam makes statements that somewhat entail logical monism. Using the method of critical analysis of related literature, the paper argues that presenting Ezumezu logic as one of the prototypes of African logic while at the same time making claims that elevate it to a hegemonic status, gives rise to what is regarded in the paper as the monist-pluralist paradox. Drawing lessons from Abakedi’s ID paradox, the paper argues that a monist logical foundation for African logic cannot be consistently defended without paradoxes. The paper proposes that different African philosophies should be grounded by different African logics such that one need not be trained in one particular prototype such as Ezumezu logic or argue in conformity to it to qualify as an African professional or scholar.
This work is a critical exposition of the core aspects of Hume's empiricist epistemological views. The epistemological problem of the origin, scope and certainty of knowledge was a subject of fierce debate between the Continental Rationalists and the British Empiricists. While the rationalists argued for the supremacy of reason, the empiricists stood for experience. As an empiricist Hume believed that certain knowledge is only gained through experience which consists of sensations, emotions and passions. Hume reduced the contents of the mind to perception which he divided into impressions and ideas. He also copiously addressed the idea of causality questioning the impressions that provide one with such an idea. This work employing the critical and expository methods surveyed the key points in Hume's discussion on perception and the association of ideas as well as Hume's analysis of the idea of causality. It gave a background of the empiricists project before presenting his epistemological theory of perception. The work further treated Hume's position with regard to the association of ideas and his analysis of causality. In the area of causality, the work critically looked at Hume's consideration of temporal succession, contiguity and necessary connection. In conclusion the work praised Hume's courageous, rigorous and consistent empiricist stance whose intensity led to a skeptic logical conclusion which is a necessary "antidote to dogmatism and fanaticism."
This research work, “The Black Man’s Burden and the Existentialist Challenge: Unchaining the African consciousness to action,” is a critical analysis of the human condition in Africa that has remained intractable right from political independence to the present and the right approach to stem the tide towards the Africa of the future. How is it that none of the about forty-eight nations South of the Sahara have made appreciable and sustained progress since most achieved independence in the 1960s, except maybe a few with exceptional natural resources. It has been found out that what has become known as the Black Man’s burden is a consequence of unacceptable poverty rate, endemic corruption, civil strife, wars, terrorism, banditry, and a generally low level of human growth and development. The idea that Western countries of Europe and America hold the key to Africa’s development is a myth that is not worth patronizing. The answer to the Black Man’s burden lies as they should in the hands of African countries themselves and especially the individuals and their governments. It is not the case that Africa has been the only continent in history that has suffered this human condition. Europe in the aftermath of the world wars was in shambles, and it took some conscious efforts of individuals and governments to consciously revolt against the absurd through a commitment to come out of the vicious cycle of finger-pointing as causes. The Black Man’s burden can also be addressed using the existentialist movement as a theoretical framework to bring Africa out of the present malaise of backwardness. An acceptance of the absurd and a conscious revolt against the same is what we need in Africa to address this sisyphusian like scenario.
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