No current African philosophers continue Tempels’s ethnophilosophical approach.

Evidence

What we know for certain is that Tempels’s endeavors have now come to be associated with what is called ethnophilosophy. Amongst the many criticisms that have been raised against ethnophilosophy, one is that its nontechnical form has reduced African philosophy to a loose collection of folk beliefs, stories and myths. This presented the problem of making African philosophy a different kind of concern when compared to its Western counterpart. African philosophy, then, took an unfortunate turn that had to be undone by so-called professional philosophers, who rejected both the assumptions and methods of ethnophilosophy. … It could be argued that Tempels provided a template from which African philosophy would write its own history on its own terms. While this could be true, what should worry any Tempels sympathizer is that no current orientation or known philosophers (at least in Englishspeaking Africa) associate themselves with Tempels’s thought system. I have yet to learn of a Tempels follower or one who continues to advance African philosophy with his methodological orientation. — Frans Dokman, Beyond Bantu Philosophy_…, 464

Categorization

• QUESTION: Is this claim of having no Tempels followers verifiable, or a function of the author’s limited (English-speaking Africa) frame — what about francophone or lusophone African philosophy?