Imagining a dialectical African modernity: Achebe's ontological hopes,Sembene's machines,Mda's epistemological redness

In Chinua Achebe's book of essays Hopes and Impediments, he asserts that Nigeria's failure to ‘develop’ and ‘modernise’ like Japan is because of a ‘failure of imagination’. Yet for many Africans, modernity is a tainted ‘gift’ because it was introduced into the African continent along with European colonial capitalism which simultaneously caused an ontological crisis of self. Although many Africans want to ‘catch up’ with the West, how is it possible when Western technological superiority was equated with white racial superiority? Achebe declares that, as Africans ‘begin their journey into the strange, revolutionary world of modernization’, literature should function as guide. Hence, I examine Ousmane Sembene's novel God's Bits of Wood which depicts Africans laying claim to ‘race-less’, ‘language-less’ ‘machines’. But does (Western) technology change culture? Can African culture appropriate technology to form a dialectical African modernity? If so, what role does ‘tradition’ play? In Zakes Mda's The Heart of Redness, we witness the emergence of a traditional modernity made possible by a dialectical epistemology.     

Un/clothing African womanhood: colonial statements and postcolonial discourses of the African female body

Using the examples of the partially unclothed African woman in Senegal's controversial African Renaissance Monument (2009) and the 2008 proposed Anti-Nudity bill in Nigeria, this article probes postcolonial African engagements with the female body. The essay proposes that such postcolonial African preoccupations with how the female body is presented and seen should be contextualised in the fray of postcolonial African endeavours to resignify Africa, in response to colonial discourses. The essays bind these preoccupations to an ideologico-discursive continuum that has produced and sustained the African female body as a rhetorical element of colonialism then postcolonialism.     

Splitting and becoming double in Zakes Mda’s The Heart of Redness

This article explores Zakes Mda’s fascination with and deployment of the (leit)motif of twins, doubles/doppelgängers, and the notion of duality in his novels. In a close reading of The Heart of Redness, I explore how Mda dramatizes the breakdown of Xhosa society during the colonial encounters with the British and their continued impact on the present. I am also interested in the ways in which this novel animates the tensions between colonial modernity and Africanist traditionalism, while also drawing our attention to societies that do not thrive on the fixed taxonomies of rationalism. Through twinship, the figure of the double, and the notion of duality, Mda’s novel not only illustrates the complexity of the South African colonial experience, but also recuperates a historical episode that has been predominantly relegated to the margins of hysteria and delusion.     

On Tourism and the Constructions of ‘Paradise Islands’ in Central America and the Caribbean

A comparative perspective of the tourism industry in the islands of Colón, Panama and Carriacou, Grenada is presented in this article. The islands have long histories of association with colonial powers, coupled with more recent histories of ‘discovery’ as tourist destinations. The historical constructions of ‘paradise islands' and the appropriation of tourism for nation‐building purposes in these territories are analysed. The discussion assesses the underlying reasons for the differing responses by African Caribbean populations toward tourism development, in spite of similar colonial and postcolonial histories.     

The Beast in the Machine: Modernity,Aviation and the Legacies of Colonialism in Roger McDonald’s Slipstream

The expectation that a novel about a celebrity aviator will romanticise flight and glorify the pilot is a product of the mythologisation of aviation, which this essay understands is a response to the threat of technology and the alienating conditions of modernity. Roger McDonald’s novel Slipstream refuses to reproduce this mythology, expressing a literary aspiration to use the form of the modern novel to explore the entanglement of the subject under the conditions of postcolonial modernity. My argument will develop through three parts. The first section will explore the mythologisation of aviation as a symptom of modernity. The second will examine the ways in which the novel uses its modernist form to call into question the celebrity of the aviator and the spectacle of flight. This part of my argument is indebted to the critique by German philosopher Martin Heidegger of the technological mode of Being. Finally, I take up the postcolonial implications of the Heideggerian critique in a country in which many of modernism’s standard antidotes to the problems of its century are compromised by the legacies of colonialism.     

The disciplinary,interdisciplinary and global dimensions of African studies

Abstract

In discussing African studies or any other field, it is important to note that the economies and cultures of knowledge production are an integral part of complex and sometimes contradictory, but always changing, institutional, intellectual and ideological processes and practices that occur, simultaneously, at national and transnational, or local and global levels. From their inception, universities have always been, or aspired to be, universalistic and universalising institutions. This is not the place to examine the changes and challenges facing universities in Africa and elsewhere, a subject dealt with at length in African universities in the twenty‐first century (Zeleza and Olokoshi 2004). It is simply to point out that African studies ‐ the production of African(ist) knowledges ‐ has concrete and conceptual, and material and moral contexts, which create the variations that are so evident across the world and across disciplines.This article is divided into four parts. First, it explores the changing disciplinary and interdisciplinary architecture of knowledge in general. Second, it examines the disciplinary encounters of African studies in the major social science and humanities disciplines, from anthropology, sociology, literature, linguistics and philosophy, to history, political science, economics geography and psychology. It focuses on the interdisciplinary challenges of the field in which the engagements of African studies with interdisciplinary programmes such as women's and gender studies, public health studies, art studies, and communication studies, and with interdisciplinary paradigms including cultural studies and postcolonial studies are probed. Finally, this article looks at the focus on the study of Africa in international studies, that is, the state of African studies as seen through the paradigms of globalisation and in different global regions, principally Europe (Britain, France, Germany, Scandinavia and Russia), the Americas (the United States of America (US), the Caribbean and Brazil), and Asia‐Pacific (India, Australia, China and Japan). Space does not allow for a more systematic analysis of African studies within Africa itself, a subject implied in the observations in the article, but which deserves an extended treatment in its own right.     

Literature,trauma and the African moral imagination

Trauma theory claims to represent a ‘new mode of reading and of listening’, but its Eurocentric roots lead to the question of whether or not this approach is relevant in postcolonial contexts. This essay makes the case that engaging trauma theory through African literatures is in fact a productive exercise, mostly because of what it does for the former. African social thought, expressed through its writers and critics, allows us to refine and address crucial problems in trauma theory, including questions about the representation of trauma and strategies for trauma healing. African writers' deployment of images such as the railroad, which is closely linked with discourses of trauma and of modernism, illustrates how their works can reframe trauma studies from an African perspective. An appreciation of the continent's traumatogenic contexts, of writers' cultural resources and strategies for speaking to those contexts, and of the intrinsically transformational impulse of the African moral imagination, suggests that African literatures are grounded in the types of imaginative ‘re-membering practice[s]’ that promote recovery and healing from the destructive effects of trauma.     

Rural informalities and forest squatters in the reserved forests of Assam,India

It has now been well established that forests in South Asia are postcolonial political zones. In Assam, in northeast India this was accomplished through the colonial project of converting jungles into Reserved Forests. Using the politics of dokhol (“to grab or occupy by force”) as an entry point, this article examines the comparative epistemologies of squatting and informality in urban and rural contexts. My intent is to unpack the everyday practice, maintenance, and sustenance of dokhol within the reserved forests of Bodo Territorial Autonomous District. This entails an extension of existing scholarship on formal-informal dichotomies in relation to rural squatters, in particular those on forestland. I do so by combining an ethnographic study of dokhol by rural squatters with three influential strands of critical scholarship on urban squatting, namely Partha Chatterjee’s “political society,” Asaf Bayat’s “quiet encroachment,” and Ananya Roy’s take on planning and deregulation. This article advances the case of rural informalities and opens a dialogue between the two forms of informalities – rural and urban, especially in the context of South Asia.     

The Mixed Temporalities of Transnationalism in Dreams of Speaking

This article explores the mixed temporalities inherent in Gail Jones’s treatment of transnational grief in Dreams of Speaking (2006). I examine the novel’s interests in modernity and temporality and show how the atomic bombing of Nagasaki, in the novel, creates grief that is shared across national boundaries. The novel explores the coexistence of the modern and the unmodern, and Jones exemplifies this in the spectral nature of grief; it haunts the two protagonists throughout Dreams of Speaking. This article reads the coexistence of modernity and the unmodern alongside the ways in which Japan unsettles Eurocentric notions of colonial modernity (with its insistence on shared temporalities of progress) by having been a colonial power as well as by undertaking substantial modernisation in the postwar period. I employ Harry Harootunian’s notion of “mixed temporalities” to show the transnational dimensions in the cross-cultural interaction this novel facilitates. I compare the novel’s treatment of the bomb, and of temporality, to Salvador Dalí’s The Disintegration of the Persistence of Memory (1954) and highlight the transnational sentiments in Jones’s treatments of the tropes of water and resonance.     

The clash of ideologies: Notions of multiparty (liberal) democracy versus African systems

In South Africa traditional leaders, aka (also known as) chiefs or collaborators, had hoped that the new liberation political environment would retain and safeguard their deeply embedded cultural practices and values, which had existed for centuries, but had been partly violated during the colonial era. However, the new liberation era brought with it notions of liberal democracy—characterised by concepts of meritorious selections, based on democratic “elections”, a practice that further marginalised and frustrated hereditary cultural norms and practices, upon which the pillars and identities of each ethnic group or community were based. In discussing the complex and interlocking interests, epochs of colonial and postcolonial experience, the introduction of “foreign” meritorious notions that dispensed with the craved hereditary positions, the chiefs, traditional leaders and former collaborators appear to have been forced to abandon the liberation project and take up the issue of their survival as custodians of customs and chiefdoms; even against the messaging coming from the new political classes. Inevitably, this has created new tensions in the political governance of urban and rural communities, by elected officials who have either failed or succeeded to coopt traditional leaders. This article argues for a balance between democracy and traditional leadership that can inform modern electoral processes and modernise the cultural practices and eliminate unnecessary conflict and tensions.     

Manufacturing Black-on-Black Violence in Africa: A Decolonial Perspective on Mfecane and Afrophobia/Xenophobia in South Africa

The phenomenon of “black-on-black” violence among the people of Africa has, ever since the advent of modernity/coloniality, been articulated in such a way that it presents victims as perpetrators. Thus, from the Mfecane violence of the “pre-colonial” era to the xenophobic/Afrophobic violence of the “post-colonial” era in Africa, incidents of black-on-black violence have always attracted explanations that cast doubt on the humanity of the black subject, through the colonial strategy of inventing and inverting causation. This colonial strategy entails both mis-presenting the epochal history of coloniality by representing it in terms of rupture instead of continuity, as well as representing the indigenous African subject as inherently violent. I argue in this article that black-on-black violence is a product of coloniality—a racist global power structure that makes incidents of “non-revolutionary violence” among the oppressed black subject inevitable. Thus, I deploy the case of the Mfecane violence of the “pre-colonial” era in southern Africa, and the Afro-phobic attacks on foreign nationals in “post-apartheid” South Africa to unmask the longue durée of coloniality, and its role of manufacturing blackon-black violence among the black people of Africa.     

‘One step at a time’: An interview with Jean-Bertrand Aristide (former President of Haiti)

ABSTRACT

I am an African. I speak an African language.

Ngingum-Afrika. Ngikhuluma izilimi zase-Afrika. (isiZulu)

Ndingum-Afrika. Ndithetha ulwimi lwase-Afrika. (isiXhosa)

Mimi ni mAfrika. Nazungumza lugha ya waAfrika. (Swahili)

The sense of pride inherent in this statement belies the challenge that African languages face today. Multilingualism in African languages is not seen as a rich resource when confronted by the economic clout of English. A compromise is needed – one where the value of indigenous languages and that of English is recognised. A trained translator and interpreter is one such compromise, becoming the key link between African development and African achievement. For the non-English speaker, this link would enable understanding and, through it, knowledge and empowerment. With translation and interpretation, knowledge can come to every person at their level of understanding. This article argues that the training of the skilled translator and interpreter in an African language is the critical link in the development and achievement of the disadvantaged African person. Language now becomes a resource, affirming further that it is also language that provides pride in one's identity, hence … I am an African. I speak an African language.     

The role of African Union law in integrating Africa

This article traces how the development of regional law is linked to the state of regional integration in Africa. Given the prominent role European Union law plays in the functioning of the European Union, the question is posed whether there is similar scope for the development of ‘African Union law’, a term not established hitherto. Initially devoid from the necessary supranational elements required to adopt law that would automatically bind member states, the African Union is leaning towards a functionalist approach paving the way for transfer of sovereign powers to African Union institutions. It is argued that law-making capacity, be it through the activities of the Pan-African Parliament, the Peace and Security Council or the African court system, is a necessary requirement to accelerate the process of regional integration. African Union law will hold member states accountable to comply with international and continentally agreed standards on, inter alia, democracy, good governance and human rights.     

African women in leadership: Current knowledge and a framework for future studies

Abstract

While the empirical literature on leadership and management in Africa is sparse, the literature on African women in leadership is even sparser. This article offers a critical examination of the current state of knowledge on African women in leadership and management. It draws from an extensive review of existing published research to summarise what has been studied and is currently known about their status, leadership styles, and the influence of gender on their experiences as leaders and managers. Based on this review, an integrative framework, drawing from African feminism and postcolonial theory, is proposed to advance the study of African women in leadership and management.     

Revisiting the national question and rethinking the political trajectory of Africa in the 21st century

Abstract

The national question in postcolonial Africa encapsulates the totality of national and social challenges that needs resolution. These include the burden of building postcolonial nations, reconstructing postcolonial states, promoting economic development, entrenching popular democracy, defending national sovereignty, consolidating political power, and eventually achieving regional integration and pan-African unity, as long term goals. To resolve these issues, founding fathers crafted different national projects as working ideological and political frameworks, aimed at resolving the national question. This article builds on the continuing concern about the national question, to carry out a critical historiographical study of the nature and conflicted agendas of national project(s), while at the same time providing substatiation for their resuscitation during the current age of failing capitalist neo-liberal project. The premise of the article is that the national question remains relevant beyond the 20^th century as it entails dealing with unresolved national and social questions including challenges of converting territorial nationalism into pan-Africanism as well as democratising global asymmetrical power politics in the 21^st century.     

African being and cultural project

This article examines aspects of African culture seen as projects from an existentialist perspective and seeks to make a robust contribution to African studies and in particular interdisciplinary African studies. It offers a focus on the interiorisation of African cultural project-as-text as an upsurge of being; interiorisation(s) of being projects of African being and consciousness. This study on African subjectivity situates the African cultural constituency within a specific existentialist schematic: the African for itself in the form of cultural project-as-text, a reflective black consciousness, the black ‘I’ or African being-with-others in the form of cultural projects-as-texts, a self-reflective conscious of black consciousness, the black ‘we’-subject, ‘us’, and lastly African being-for-ourselves Black existentialist philosophy is predicated on the liberation of all black people from oppression.     

Meeting Cheikh Anta Diop on the Road to African Resurgence

The African people's relentless struggle to tell their own stories and take charge of their own historical languages is a prerequisite for achieving an African Renaissance. This argument, informed by Afrocentricity—a theoretical framework which advances the view that any examination of African issues must be informed by African history and culture—takes its cue from the great Senegalese Pan-Africanist and African Renaissance advocate, Cheikh Anta Diop. The year 2018 marks 70 years since Diop, at a tender age of 25, wrote his essay When will we be able to speak of an African Renaissance? On the occasion of the 70th anniversary of this article, it is appropriate that the African Renaissance project advocates take a moment and deeply reflect on how they can take African scholarship to higher levels and intensify and consolidate the struggle to liberate Africa from being preoccupied with the Eurocentric trajectory of privileging Europe and Europeans in all aspects of life—the intellectual, political, cultural, social and material. This article argues that embracing Africology—the Afrocentric approach to scholarship—is the first step towards the liberation of a scholarship project. Diop dedicated his life to using sciences—both the natural and social sciences for the liberation of Africa and humankind—to liberate Africans from inferiority complex, and Europeans from superiority complex. Although Diop recognised both the importance of science and ideology in the service of humanity, he drew a line between them.     

The Woman Victim in a Country in Crisis: A Reading of Tagwira's The Uncertainty of Hope

The article is based on my reading of Valerie Tagwira’s The Uncertainty of Hope as a feminist text that portrays female victimhood in the context of a failing postcolonial state. Tagwira writes about the experiences of a woman against the background of Murambatsvina, officially termed ‘‘Operation Clean Up.’’ The Zimbabwean Operation Clean Up of 2005 was condemned worldwide; and in her novel, Tagwira gives an often-ignored dimension of a woman’s experience of it, in the general context of a country facing serious political, economic and social challenges. For Tagwira, the challenges faced by Onai, as well as those around her, do not have links to their racial identities. Thus, Tagwira redefines the enemyvictim trope of the Third Chimurenga by subverting the state’s interpretation of the struggle discourse of the Third Chimurenga. In the state’s discourse, the victim trope is racial, the state enemy is the former colonial master (in support of the opposition political party) and the victim is the previously colonised black. In my analysis, I have used Susan Wendell’s theory on oppression and victimisation as contained in her article Oppression and Victimization: Choice and Responsibility (1990).     

In Search of Native Dissidence: RT Kawa’s Mfecane Historiography in Ibali lamaMfengu (1929)

Abstract

This article situates RT Kawa’s Ibali lamaMfengu (1929) as a canonical text of South African historiography, and mfecane historiography in particular. In Ibali lamaMfengu, Kawa attempts to give an account of the origins of amaMfengu clans, who were Mfecane refugees, as well as their political situation, when they were incorporated into the Gcaleka kingdom of King Hintsa in the 1820s and 1830s. Kawa’s work is significant in clarifying key disputes on the origins of amaMfengu although is not comprehensive in detailing their early life amongst amaXhosa. Although a key text, its analysis was not only excluded, but rejected by ‘‘mainstream’’ South African historians in the 1980s and 1990s. This omission resulted in dominant scholarly versions of the Mfecane dismissing the validity of the interpretations and analyses of African writers, in effect, rendering Mfecane historiography a ‘‘white-only’’ debate. I demonstrate in this article that Kawa’s work is in fact, a valid and persuasive history of amaMfengu, and is largely accurate on the basis of their origins, their life under chief Hintsa, and the reasons for their exodus from amaXhosa, that led to their loyalty pledge to the British in 1835.     

Ecologies of relation: post-slavery,post-apartheid,and rethinking race across the Atlantic in Zakes Mda’s Cion

This article will argue that Zakes Mda’s 2007 novel Cion stages a dialog, one where two “Souths” – South Africa and the American South – speak to one another and give a critical voice to an under-acknowledged history of transatlantic discursive exchange on race and racial governance. Mda’s fictional South African critique, of an America still struggling with the cultural and political legacies of slavery, gestures towards a history of exchange between the two countries that in many ways is representative of a more global dialog on racial segregation during the first half of the twentieth century – of which both southern (US) segregation and apartheid are seminal examples. Moreover, this article explores various conceptualizations of race as well as the governance of racial relations as they have been articulated through ecological imaginaries, and especially between South Africa and the Southern United States over the course of the twentieth century. In this article, I argue that not only can apartheid (as well as pre-apartheid segregation) be rethought of as part of a global conversation on race and thus less as a South African anomaly, but also that the United States through its examples of various racialist technologies was highly influential across the colonial and apartheid worlds.