Based on the categories of mainstream philosophy of religion, we must ask the question if said categories are adequate to describe the conceptual frameworks of traditions not philosophically dependent on Western theistic understandings, such as religious traditions and philosophies of life emerging from the continent of Africa and appearing in the United States, the Caribbean, North, Central, and South America, and Europe. This book host students from Pomona College and Pitzer College (Claremont Colleges, Claremont, California) who have analyzed the field of philosophy of religion as it stands to determine which of its insights can be applied to Afro-diasporic and Afrofuturist notions of ""religion"" and which ones cannot. Their reflections in these chapters will ask: how do we define Afro-diasporic religion, what would a robust philosophy of religion of Afro-diasporic and Afrofuturist religions draw from, what categories would/should it contain, how would we construct such a non-Western methodology of philosophy of religion, and what sources would we use to construct such a philosophy of religion? In an attempt to aesthetically experience what Afro-diasporic and Afrofuturist philosophies of religion are/could be, the text will rely heavily on fiction novels, poetry, music, movies, and texts written by Afro-diasporic people from various social locations and perspectives on some African notions of religion, among other centers of reflection.
Based on the categories of mainstream philosophy of religion, we must ask the question if said categories are adequate to describe the conceptual frameworks of traditions not philosophically dependent on Western theistic understandings, such as religious traditions and philosophies of life emerging from the continent of Africa and appearing in the United States, the Caribbean, North, Central, and South America, and Europe. This book host students from Pomona College and Pitzer College (Claremont Colleges, Claremont, California) who have analyzed the field of philosophy of religion as it stands to determine which of its insights can be applied to Afro-diasporic and Afrofuturist notions of "religion" and which ones cannot. Their reflections in these chapters will ask: how do we define Afro-diasporic religion, what would a robust philosophy of religion of Afro-diasporic and Afrofuturist religions draw from, what categories would/should it contain, how would we construct such a non-Western methodology of philosophy of re