The first in a three volume set of Mazrui's most important essays, this volume redefines the meaning of Africanity across geographical space, time and cultures. The resulting definition forces us to reject neo-imperialist paradigms and ontologies of what it means to be African. By encouraging us to think about Africanity as an idea rather than as point of origin, the ideas contained in these essays force us to reposition ourselves in the debate of our place in global cultures and civilisations, and prepare us to take an active role in social and political affairs.
Power, Politics, and the African Condition is the third volume of The Collected Essays of Ali A. Mazrui, which will provide readers with a broad spectrum of Ali. A. Mazrui's scholarly writings. The third volume is centered on issues of power and politics at the nexus of Africa's domestic affairs and its international concepts about the disequilibrium of power in the international system and the problems that Africa has confronted globally because of it. Mazrui focuses the reader's attention on the impact that the colonial legacy and African tradition had on state formation, leadership, Africa's political economy, violence and conflict resolution while presenting some of his most interesting and even controversial ideas for building "Pax Africana." Spanning nearly forty years, Mazrui's essays are classic and contemporary statements on the diagnosis and treatment of what he called "The African Condition."
Africa after Modernism traces shifts in perspectives on African culture, arts, and philosophy from the conflict with European modernist interventions in the climate of colonialist aggression to present identitarian positions in the climate of globalism, multiculturalism, and mass media. By focusing on what may be called deconstructive moments in twentieth-century Africanist thought – on intellectual landmarks, revolutionary ideas, crises of consciousness, literary and philosophical debates – this study looks at African modernity and modernism from critical postcolonial perspectives. An effort to sketch contemporary frameworks of global intersubjective relations reflecting African cultures and concerns must resist taking modernism as a term of African periodization, or master-narrative, but as a constellation of discursive and subjective forms that obtains upon the present moment in African literature, philosophy, and cultural history. Africa after Modernism argues for a philosophical consciousness and pan-African multiculturalist ethos that operate, after the deconstruction of Eurocentrism, beyond self/other paradigms of exoticism or West/Africa political ideologies, in dialogue with postcolonial approaches to cultural reciprocity.
Fictions written between 1939 and 2005 by indigenous and white (post)colonial women writers emerging from an African–European cultural experience form the focus of this study. Their voyages into the European diasporic space in Africa are important for conveying how African women’s literature is situated in relation to colonialism. Notwithstanding the centrality of African literature in the new postcolonial literatures in English, the accomplishments of the indigenous writer Grace Ogot have been eclipsed by the critical attention given to her male counterparts, while Elspeth Huxley, Barbara Kimenye, and Marjorie Oludhe Macgoye, who are of Western cultural provenance but adopt an African perspective, are not accommodated by the genre of ‘expatriate literature’. The present study of both indigenous and white (post)colonial women’s narratives that are common to both categories fills this gap. Focused on the representation of gender, identity, culture, and the ‘Other’, the texts selected are set in Kenya and Uganda, and a main concern is with the extent to which they are influenced by setting and intercultural influences. The ‘African’ woman’s creation of textuality is at once the expression of female individualities and a transgression of boundaries. The particular category of fiction for children as written by Kimenye and Macgoye reveals the configuration of a voice and identity for the female ‘Other’ and writer which enables a subversive renegotiation of identity in the face of patriarchal traditions.
African philosophy has for long been rejected on the basis that it is not known, or has not been written down. Behind this view is the idealist presumption that for something to exist, it must first be perceived. However, for something to be perceived, it must first exist. African Philosophy: Critical Dimensions examines what constitutes African philosophy in terms of its meaning, foundation, sources, methodology, characteristics, and relevance. The book analyses traditional African philosophy from the political, social, ethical, epistemological and metaphysical angles. The book further critically discusses modern African political philosophy, modern African social philosophy, modern African economic philosophy, and modern African philosophy of religion. It ends with the identification of the different conclusions that were derived from the study and general recommendations, some specifically for researchers and writers, especially in the area of African philosophy. Wilfred Lajul joins other authentic voices examining African Philosophy.
The anthropology and history of African American religious formations has long been dominated by approaches aiming to recover and authenticate the historical transatlantic continuities linking such traditions to identifiable African source cultures. While not denying such continuities, the contributors to this volume seek to transcend this research agenda by bracketing "Africa" and "African pasts" as objective givens, and asking instead what role notions of "Africanity" and "pastfulness" play in the social and ritual lives of historical and contemporary practitioners of Afro-Atlantic religious formations. The volume’s goal is to open up contextually salient claims to "African origins" to empirical scrutiny, and so contribute to a broadening of the terms of debate in Afro-Atlantic studies.
The Wiley-Blackwell Companion to African Religions brings together a team of international scholars to create a single-volume resource on the religious beliefs and practices of the peoples in Africa. Offers broad coverage of issues relating to African religions, considering experiences in indigenous, Christian, and Islamic traditions across the continent Contributors are from a variety of fields, ensuring the volume offers multidisciplinary perspectives Explores methodological approaches to religion from anthropological, philosophical, and historical perspectives Provides insights into the historical developments in African religions, as well as contemporary issues such as the development of African-initiated churches, neo traditional religions, and Pentecostalism Discusses important topics at the intersection of culture and religion in Africa, including the arts, health, politics, globalization, gender relations, and the economy
This book examines the epistemological, political, and socio-economic consequences of the Fourth Industrial Revolution (4IR) for Africa. Presenting various case studies on epistemic freedom, theology, race and robotics, tertiary education, political and economic transformation, human capital, and governance, it debates whether the 4IR will be part of the solution to the African problem, namely that of coloniality in its various forms. Solving the African problem using the 4IR requires ethical, just and epistemologically independent leadership. However, the lack of ICT infrastructure militates against Africa’s endeavours to make the 4IR a problem-solving moment. To its credit, Africa possesses some of the major capital needed (human, mineral, and social), and it constitutes a huge market comprising a young population eager to participate in the 4IR as problem-solvers and not as a problem to be solved—as equal citizens and not as the marginalized other.
Who is an African? At face value, the answer seems obvious. Surely, everyone knows who the African is, it would seem. But the answer becomes less obvious once other probing qualifiers are added to the question. How is the African identity constructed in the face of the mosaic of identities that people of African ancestry living within and beyond the continent bear? Do all categorised as Africans or as having an African pedigree perceive themselves as Africans? Are all who perceive themselves as Africans accepted as such? Are there levels of "e;Africanness"e;, and are some more African than others? How does African identity interface with other levels of identity and citizenship in Africa? And what are the implications of the contentious nature of African identity and citizenship for the projects of pan-Africanism, the making of the Africa-nation, and Africa's development trajectories? Contributors to the volume, including Ali Mazrui, Kwesi Prah, Gamal Nkrumah, Helmi Sharawy and Marcel Kitissou, address these questions and more. They examine the issues of African identity and citizenship, the politics spurned by the co-existence of peoples of different Africanities in the same country, and the prospects of constructing an Africa-Nation in which Africans of all hues are as sentimentally attached to, as say, the Europeans are attached to Europe. Though the projects of pan-Africanism and the making of the Africa-nation have not achieved the desired levels of success, some of the contributors found sufficient grounds for optimism: These grounds include the deepening democratic ethos in the continent, which is believed will unleash a love of freedom that will supersede the fissiparous tendencies that underlie the various notions of Africanity; and the rise of new economic powers such as India and China, which are increasingly looking towards Africa as the next big destination. The emergence of Barrack Obama, whose father is Kenyan, as the President of the United States of America, also appears to be unleashing a new wave of can-do attitude. It is argued that for many Africans, Obama is both an African name they can relate to, and a metaphor expressing that anything is possible if you strive hard for it with the 'right attitude.' This 'right attitude' is an attitude that is post-chauvinism, for it is only by being post-racial and a reconciler that a Blackman, with an African Muslim father, who was not born into privilege, could emerge president of the most powerful country in the world. This lesson is not lost on Africans and it is a powerful boost to the African unity project.
African Thought in Comparative Perspective showcases how adept Ali Mazrui, the most prolific writer on Africa today, is at using complex conceptual apparatuses to categorize and synthesize Africa’s political and social thought. This book, thus, offers an original interpretation of the knowledge that has been accumulated over the years, and which is of timeless relevance. It covers such themes as the legacy of the African liberation movements, the convergence and divergence of African, Islamic and Western thought, nationalist ideologies in Africa, the role of religion in African politics, and the impact of Ancient Greek philosophy on contemporary Africa.
