As far too many intellectual histories and theoretical contributions from the 'global South' remain under-explored, this volume works towards redressing such imbalance. Experienced authors, from the regions concerned, along different disciplinary lines, and with a focus on different historical timeframes, sketch out their perspectives of envisaged transformations. This includes specific case studies and reflexive accounts from African, South Asian, and Middle Eastern contexts. Taking a critical stance on the ongoing dominance of Eurocentrism in academia, the authors present their contributions in relation to current decolonial challenges. Hereby, they consider intellectual, practical and structural aspects and dimensions, to mark and build their respective positions. From their particular vantage points of (trans)disciplinary and transregional engagement, they sketch out potential pathways for addressing the unfinished business of conceptual decolonization. The specific individual positionalities of the contributors, which are shaped by location and regional perspective as much as in disciplinary, biographical, linguistic, religious, and other terms, are hereby kept in view. Drawing on their significant experiences and insights gained in both the global north and global south, the contributors offer original and innovative models of engagement and theorizing frames that seek to restore and critically engage with intellectual practices from particular regions and transregional contexts in Africa, South Asia, and the Middle East. This volume builds on a lecture series held at ZMO in the winter 2019-2020

This volume brings together a series of discussions by scholars from a range of disciplinary, (trans)regional and epistemic perspectives that came out of the Berlin-based "co2libri" networking initiative, with longstanding collaborative partners based in the global South. "Co2libri" stands for "conceptual collaboration: living borderless research interaction". As an interdisciplinary and transregional oriented initiative, co2libri envisages a multicentric perspective that integrates neglected positions of Southern theory and praxis into the heart of academic conversations. Co2libri’s collaborative endeavor builds on long-standing active connections with partners in Africa, South and Southeast Asia, and the Middle East. Instead of setting an agenda from the North, it proposes to figure out ways forward through collaborative engagement, building on relationships of mutual trust. Using formats that facilitate substantial and open-ended discussion, we are re-thinking theory and method, academic practices, and research ethics, while keeping material inequalities in view. Contributors to this edited volume are working toward the implementation of various innovative activities, research perspectives and collaboration formats which all subscribe to the principle of dialogue on equal footing with scholars and activists based in divergent positionalities along and beyond the Global North-South divide. In different ways, the authors work toward the goal of producing more adequate, and more sensitive, critical knowledge, and applying a fresh view to approach, methods, and ethical standards. Overall, the volume works, sometimes in exploratory ways, with alternative frames of reference while it presents diverse theorizations of lived experiences.

Swahili Muslim Publics and Postcolonial Experience is an exploration of the ideas and public discussions that have shaped and defined the experience of Kenyan coastal Muslims. Focusing on Kenyan postcolonial history, Kai Kresse isolates the ideas that coastal Muslims have used to separate themselves from their "upcountry Christian" countrymen. Kresse looks back to key moments and key texts-pamphlets, newspapers, lectures, speeches, radio discussions-as a way to map out the postcolonial experience and how it is negotiated in the coastal Muslim community. On one level, this is a historical ethnography of how and why the content of public discussion matters so much to communities at particular points in time. Kresse shows how intellectual practices can lead to a regional understanding of the world and society. On another level, this ethnography of the postcolonial experience also reveals dimensions of intellectual practice in religious communities and thus provides an alternative model that offers a non-Western way to understand regional conceptual frameworks and intellectual practice.

"Philosophising in Mombasa" provides an approach to the anthropological study of philosophical discourses in the Swahili context of Mombasa, Kenya. In this historically established Muslim environment, at the dawn of the twenty-first century, philosophy is investigated as social discourse and intellectual practice, situated in everyday life. This is done from the perspective of an 'anthropology of philosophy', a project which is spelled out in the opening chapter. Entry-points and guidelines for the ethnography are provided by discussions of Swahili literary genres, life histories, and social debates. From here, local discourses of knowledge are described and analysed. The social environment and discursive dynamics of the Old Town are portrayed, firstly, by means of following and contextualising informal discussions among neighbours and friends at daily meeting points in the streets; and secondly, by presenting and discussing in-depth case studies of local intellectuals and their contributions to moral and intellectual debates within the community. Taking recurrent internal discussions on social affairs, politics, and appropriate Islamic conduct as a focus, this study sheds light on local practices of critique and reflection. In particular, three local intellectuals (two poets, one Islamic scholar) are portrayed against the background of regional intellectual history, Islamic scholarship, as well as common public debates and private discussions. The three contextual portrayals discuss exemplary issues for the wider field of research on philosophical discourse in Mombasa and the Swahili context on the whole, with reference to the lives and projects of distinct individual thinkers.Ultimately, the study directs attention beyond the regional and the African contexts, towards the anthropological study of knowledge and intellectual practice around the world.

Rethinking Sage Philosophy: Interdisciplinary Perspectives on and beyond H. Odera Oruka discusses a variety of aspects of Henry Odera Oruka's sage philosophy project, rethinking it with a view to current demands and recent debates in scholarship across several disciplines. Edited by Kai Kresse and Oriare Nyarwath, the collection engages perspectives and interests from within and beyond African philosophy and African studies, including especially anthropology, literature, postcolonial critique, and decolonial scholarship. The chapters focus on: studies of women sages; sage philosophy in relation to oral literature; an Acholi poem on 'being human' in context; takes on aesthetics and gender in Maasai thought; a comparative discussion of Oruka's and Gramsci's approaches to the relevance of philosophy in society; a critical review of method; a comparative discussion dedicated to the project of decolonization, with a South African case study; and a conceptual reconsideration of Oruka's understanding of sages, presenting the 'pragmatic sage' as typical of the late phase of the sage philosophy project.

Swahili Muslim Publics and Postcolonial Experience is an exploration of the ideas and public discussions that have shaped and defined the experience of Kenyan coastal Muslims. Focusing on Kenyan postcolonial history, Kai Kresse isolates the ideas that coastal Muslims have used to separate themselves from their "upcountry Christian" countrymen. Kresse looks back to key moments and key texts-pamphlets, newspapers, lectures, speeches, radio discussions-as a way to map out the postcolonial experience and how it is negotiated in the coastal Muslim community. On one level, this is a historical ethnography of how and why the content of public discussion matters so much to communities at particular points in time. Kresse shows how intellectual practices can lead to a regional understanding of the world and society. On another level, this ethnography of the postcolonial experience also reveals dimensions of intellectual practice in religious communities and thus provides an alternative model that offers a non-Western way to understand regional conceptual frameworks and intellectual practice.

Studienarbeit aus dem Jahr 2000 im Fachbereich VWL - Fallstudien, Landerstudien, Note: 1,7, Ludwig-Maximilians-Universitat Munchen, Veranstaltung: Schwerpunktseminar Entwicklungsokonomie - Empirische Wirtschaftsforschung, Sprache: Deutsch, Anmerkungen: Aufwendige Arbeit, wurde bereits mehrfach von anderen Autoren zitiert. Bei Verwendung bitte Mitteilung an mich. Viel Spass: -), Abstract: Diese Arbeit behandelt die wirtschaftlichen Auswirkungen von AIDS in Afrika und untersucht Losungsvorschlage. Dabei werden zur Beurteilung der Krise die historischen, kulturellen, medizinischen und epidemologischen Hintergrunde untersucht und wirtschaftswissenschaftlich bewertet. Mit Hilfe von computergestutzten Simulationsmodellen wird die AIDS-Epidemie in ihrer Ausbreitung erklart und wirtschaftlich modelliert. Die Beschreibung von Kosten-Nutzenmodellen liefert Losungswege fur detailliertere Analysen. Zuletzt werden Politikmassnahmen anhand statistischer Methoden analysiert und bewertet. Die Arbeit kann kein Heilmittel fur die Krise anbieten, zeigt aber die Komplexitat der Fragestellung auf und liefert ein Gliederungskonzept. Ausgehend von den mikrookonomischen Einwirkungen von AIDS wird die gesamtwirtschaftliche Auswirkung hergeleitet und auf Ursachen untersucht. Die erzielten Resultate liefern eine Begrundung fur ein schnelles und entschiedenes Eingreifen der Politik im Kampf gegen AIDS