Abiola Irele’s collection of essays, first published in , has established itself as a classic study of modern African literature, its oral traditions, and its cultural. AT age 70, Abiola Irele’s presence in the world of African letters and, more generally, in African intellectual circles, is a commanding, venerable one. As the . The African Literature Association regrets to announce the death of Professor Francis Abiola Irele, 17th president of the association (), and.
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From Wikipedia, the free encyclopedia. Cambridge, MassachusettsUSA. Its magazine, the Black Orpheuswith its editorial committee scattered by the conflict was in disarray. Igele this exploration, I am interested in: I think it was not so much Irele’s relocation to the United States in the late 80s in itself but his encounter with Africanist and other postmodernists and the tremendous intellectual influence that they wielded that led to his tactical retreat from the embrace of a limited, minimal and “beneficial” mode of alienation in the mids.
And this is why both its proponents and its critics speak of a theoretical anti-humanism as postmodernism’s response to traditional or conventional modes of bourgeois or liberal humanism. Facebook Abiola Irele blog. His association with cosmic force establishes the ideas of an order that unifies all of existence, particularly since ase, cosmic force in Yoruba cosmology, is understood as demonstrated in all forms of being, enabling their creative capacity.
Needless to say, updating the first aspect relating to the contents of his intellectual production and professional interests is a much more straightforward affair and for this reason, it is that issue that I will first address in this short commemorative abola. In his intellectual forays into this Hegelian-Marxist conception of a positive, potentially transformative view of an embrace of alienation, Irele had presumed that one could and ought to make a distinction xbiola it and an altogether different and wholly negative and crippling form of alienation.
Up to his last days, his intellect, the vigor of his mind, had not shown signs of not aging.
At its most uncompromising and counterintuitive, it deconstructs every known foundation on which we think we have to base our conceptions of selfhood and identity: To enable commenting and other interactive features, please switch to abikla more advanced.
Put simply and directly, is Irele still enthusiastic or sanguine in his “praise of alienation”? But it cannot be denied that postmodernism is the name and the sign of a radically uncompromising valorization of alienation and dissociation.
Retrieved from ” https: This is why postmodernism is said to be anti-foundationalist and anti-essentialist. Francis Abiola Irele- connoisseur of wine, belletrist, renaissance intellectual and doyen among African literary critics has passed now into immortality, survived by his wife, Eka, and his children, and many, many friends, and admirers across the world, where he indeed lived the cosmopolitan life.
Francis Abiola Irele
A vision of an ideal that is evident, not only abilla accounts of African cultures but in philosophies from Asia to Europe, but expressed in a manner distinctive to various writers.
Next Post Rotary distributes artificial limbs. Irele comments on these lines: His career, in fact, embraced the formative years of modern African intellectual culture, and its development to the present, its representative central institutional organs, represented by editorships in the pioneering irsle, Black Orpheus, in the s, to editorship in later years at Research in African Literatures and membership of the editorial board of Transition, all these publications being central points in the development of modern African thought.
Today, Irele’s ideas on this topic, as expounded in several essays and in parts of the book The African Imagination: Irele was admitted into Teder Hall, where J. Of the former, one abiiola the most important elements pertains to the issue of orality and its connection to written African literature in particular and, more generally, modernist African intellectualism. Twenty years later, what abioal one say in critical elucidation of this issue?
Biology- sitting on the skin of an ant hitting a stone until it bleeds. Transcultural and Scientific Implications. An ideal, however, rather than a statement of empirical fact of how Abkola generally have lived at any time. He is also stating that these ideas are pervasive across what I will call ‘pre-modern’ cultures, though I’m m not sure yet how to define these cultures.
This stock taking involves outlining the ideas from Orisa thought Yoruba religion and philosophy one wishes to correlate with ideas from science. An Anthology of Criticism and Abiolaa. This work is also enriched by comparison with scholarship in classical African philosophies, philosophies that Negritude describes itself as distilling and representing: This point provides an appropriate note on which to now broach the second of the two issues that I set out to engage in this commemorative essay, this being the radical rupture which seemed to have emerged between two currents in Irele’s work in the mids.
The idele and research agendas that indicate a movement into new, perhaps seminal grounds in Irele’s work in the last two decades are abio,a impressive. Got to spend some time with Biola this afternoon in Cambridge and gave him a copy of my Ife book.
This effect is realised in terms of diction and the balance of ideas, the words in terms of which ideas are expressed and the relationship between these worlds within the rhythm of syntactic structure.
Abiola Irele – Wikipedia
This summation does not mention science, the other great pole of investigation that parallels the arts, but Irele supplies the reference to science in another essay, “The African Scholar”, written decades later, and which does not address Negritude but locates similar ideas in modes of thought evident in classical African and non-African cultures as these are correlative with modern scientific thought.
One of the justifications for this radical critique is the assertion that every one of these foundationalist rubrics has been used in the past to exclude and divide peoples in order to dominate, exploit and dehumanize.
Remi Raji captures his tribute to Irele. One particularly significant marker of Irele’s continuing intellectual and professional vitality even as he enters the eighth decade of his life is the fact that right now, he has a number abbiola ongoing projects the completion of which the entire field of African literary studies worldwide is agog with excited anticipation. Francis Abiola Irele commonly Abiola Irele22 May — 2 July  was a Nigerian academic best known as the doyen of Africanist literary scholars worldwide.
His work in Negritude is best understood in relation to the range of his explorations of the intellectual, artistic and social dynamics of African culture, in relation to its global context. The important names here are Valentine Mudimbe, Achille Mbembe and Paul Gilroy in their assaults on the use of “race”, “class” or “nation” as foundations for the identity of African or Black diasporic studies in any and all disciplines, together with their many supporters and disciples, especially among the younger generation of Africanists.
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Abiola Irele (1936-2017): Literary critic in the sands of time
Irele graduated from Ibadan inand won a scholarship that year, and chose to study in Paris. These are, respectively, the very contents and substance of Irele’s work, and the epistemological rupture that seemed to have emerged in his work when that essay was written.
But I am not made speechless by the shock of the news. Perhaps one of the most impressive here is a fascinating essay on music ireele titled “Is African Music Possible? He brought the discourse irelr Negritude to us in a lucid language reminiscent of Jean Paul Sartre, the original olohun iyo, teacher of teachers of many, Renaissance man, above all, a great inspiration and a cultured man… adieu.
He is a wonderful scholar and person and friend. Log In Sign Up. It is vital to take note of both praise and criticism for the book, as well as descriptions of other books like it before Ralph Siu’s The Quantum and the Tao and after its publication, as presented in the Wikipedia page on The Tao of Physics. Skip to main content. I believe that I also clearly demonstrated in that essay the depth and breadth of interests and the unique expressions of sensibility and sympathies that all came together to consummate that achievement.
It was a time of great optimism.