African indigenous ecology control and sustainable community livelihood in southern African history

Abstract

Based on sources for African Indigenous Ecology Control and Sustainable Community Livelihood in Southern African history this article argues that political independence in the Southern African region has altered the historiography of the region and the African continent as a whole. Black Africans are now looking to the past for inspiration to constitute the foundations of sustainable livelihoods using their own indigenous knowledge systems (IKS) and resources. The indicatives of the African Renaissance also demand that we draw on the significance of the control by pre-colonial African communities of their ecosystems. Existing testimonies show prosperity among pre-colonial African communities in the region. The argument is that, in order to restore the historical achievements of Africans in the region, IKS should form a constitutive part of education.     

African Customary Law and Common Law in South Africa: Reconciling Contending Legal Systems

ABSTRACT

The multicultural fabric of contemporary South African society is the result of the interaction between various and differing historical narratives, each with their own knowledge system, which led to the emergence of legal pluralism. The common law and African customary law are the major legal systems. A historical- political construction of the common law indicates that it has been influenced by the dominant political power. From an historical perspective, the contraction and expansion of the common law is due to its continuous deconstruction, whereby new knowledge is introduced into the existing system. Section 173 of the Constitution of 1996 provides that the judiciary is now responsible for developing the common law. However, under the new constitutional dispensation, the reconstruction of African customary law that is now on an equal footing with the common law indicates that it is being remodelled to fit the mould of Western legal values. In order to achieve jurisprudential parity between the two systems, the humanistic values of ubuntu should be adopted to infuse African equity into the common law. The realisation of this objective is possible if an interpretative paradigm is recognised as a means of ameliorating the legalistic consequences of the prevalent positivist paradigm. Within an African Renaissance model, adherence to an interpretative paradigm would advance restorative justice, and curriculum transformation along with research and development that resonate African/South African values. This would instil new vigour into the law and the Constitution that is seemingly becoming stulted due to its adherence to Western values.     

‘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.     

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 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.     

Public and private higher education in South Africa in the context of the African renaissance

Abstract

This article examines the concept of higher education as a public good in relation to the currently evolving interface between public and private higher education in post‐apartheid South Africa. In order to illuminate the significance of the particular ways in which this public‐private divide is unfolding, the first part of the article sketches the history of the emergence of higher education from the South African public and private elementary and secondary education system, and reaches some conclusions about the social, political and economic considerations that drove the emergence of this dualism in the colonial era and during apartheid, and the emergent assumptions on education as a public good. Making use of Amartya Sen's thesis of development as the expansion of freedoms, the second part constitutes an examination of the manner in which the liberatory agenda of post‐apartheid education policy is shaping the current articulation between public and private higher education in South Africa. This is specifically with respect to issues of access, funding and knowledge acquisition and production. This article makes observations, not only about the consequences for development of the particular ways in which the public‐private divide is evolving and how the nature of the interface connects with issues of the public good in education, but also about the degree to which the drive for the marketisation of education is impacting on current understandings of education as a public good. In the very last section, a South African case study is used to provide broad commentary on the nature of the public‐private interface that may benefit development in the context of the African Renaissance.     

Myths of Commonwealth Betrayal: UK–Africa Trade Before and After Brexit

Abstract

This article critically interrogates claims that a British exit from the European Union (EU) (Brexit) will create opportunities for the UK to escape the EU’s apparent protectionism and cumbersome internal politics in order to pursue a more liberal and globalist trade agenda based on the Commonwealth. Taking a historical view of UK and EU trade relations with the Commonwealth in Africa, the author highlights the way in which the incorporation of the majority of Commonwealth states into the EU’s preferential trading relationships has reconfigured ties between the UK and its former colonies over time. Further, the author suggests that the EU’s recent attempts to realise a vision for an ambitious set of free trade agreements in Africa—the Economic Partnership Agreements—was disrupted not by EU protectionism or internal politics but rather by African resistance to the EU’s liberal agenda for reciprocal tariff liberalisation and regulatory harmonisation. The UK therefore faces a complex challenge if it is to disentangle its trade relations with Africa from those of the EU and to forge its own set of ambitious free trade agreements with African Commonwealth partners.     

Diagnosing neopatrimonialism: an interview with Thandika Mkandawire

ABSTRACT

Thandika Mkandawire is a Malawian economist and public intellectual. He is currently Chair and Professor of African Development at the London School of Economics. He was formerly Director of the United Nations Research Institute for Social Development, and Director of the Council for the Development of Social Science Research in Africa (CODESRIA). In 2015, he published an influential critique of neopatrimonialism, ‘Neopatrimonialism and the Political Economy of Economic Performance in Africa: Critical Reflections’.

His empirical analysis demonstrates that neopatrimonialism can neither explain heterogeneity in political arrangements nor predict variability in economic outcomes. He argues that its dominance in scholarly and popular discourses of the continent derives from its appeal to crude ethnographic stereotypes. Yet such stereotypes are at odds with the idea that African citizens can be trusted to vote intelligently. As a result, the neopatrimonial school tends to seek political arrangements that can circumnavigate democratic politics, particularly in the form of bureaucratic authoritarianism or external agents of restraint. Against this, Mkandawire insists on an approach that recognises the importance of democratic politics, and the critical role that ideas, interests and structures play in shaping African societies. In this interview with the Journal of Contemporary African Studies (JCAS), Mkandawire reflects on the historical genesis of neopatrimonialism, the political economy factors that likely explain the ways in which it has taken hold in African scholarship and public discourse, and how to move forward.     

Towards a new paradigm for pan‐African knowledge production and application in the context of the African renaissance

Abstract

The article argues that the primary purpose of education, both formal and non‐formal, is the development of interrelated and interdependent sets of human capacity to think, to know and to act by honing social consciousness or awareness, values and skills. Investing in education is therefore viewed as investment in the development of social capital that combines with material resources and other non‐material phenomena to produce goods and services, as well as a favourable spiritual environment for human sustenance and development.

Education in Africa needs a fundamental paradigm change which entails, among other things, focusing on confronting, with a view to correcting and departing from, hegemonic knowledge and knowledge systems that are predicated on racist paradigms that have deliberately and otherwise distorted, and continue to distort, the reality of who Africans really are. The article visits some of the terrains most in need of this change: contestations about the roles Africans and Africa have played in human civilisation during the four main historical periods to date: Africa's leadership as the cradle of humankind or the Naissance of Humanity; Africa's leadership in all fields of knowledge and human achievements at the beginning of modern civilisation up to about the fourteenth century AD; the fifteenth century AD to the present which marks the only period in human development when Africa and Africans have been dominated and marginalised by mainly European civilisation and its global projections; and, the emerging era of the renaissance of Africa and other marginalised peoples.

A model curriculum that requires supplementation by the specific characteristics of each country that adopts it is suggested as a step towards this paradigm change. This modest effort at constructing a model curriculum is informed by the understanding that all Africans and peoples of African descent need to possess some basic, shared common knowledge about Africa, the Diaspora and the world ‐ and to acquire critical approaches to contextualised learning.     

Africa and its Diaspora: The principal reciprocal benefits to be derived from the amended Constitutive Act of the African Union

Abstract

Under article 3(q) (Objectives) of the Protocol on Amendments to the Constitutive Act of the African Union, we read the following: ‘invite and encourage the full participation of the African Diaspora as an important part of our continent, in building the African Union (AU)’. According to the AU, ‘The African Diaspora are peoples of African descent and heritage outside the continent, irrespective of their citizenship and who remain committed to contribute to the development of the continent and the building of the African Union’. Not only is this posture entirely consistent with the African development agenda and Renaissance, but it is also congruent with the recent and first-ever AU African Diaspora Summit which was convened on Friday, 25 May 2012, at the Sandton Convention Centre, Johannesburg. This is so because the Summit provided us with an excellent opportunity to continue to reflect on, and engage with, issues relevant to the development of the continent and, by extension, its multilingual and globally dispersed Diaspora. In this public lecture, it is argued that the current Amendment to the Constitutive Act of the AU in which the African Diaspora is now considered the sixth Region of the AU – an Amendment which has not yet been ratified by the requisite number of African states and one which might still be in need of some degree of disambiguation – provides the framework within which some fundamental and reciprocal benefits can be derived from an ongoing interaction between Africa and its Diaspora – especially its Older or Historic Diaspora. In essence, it is my contention that the principal reciprocal benefits that can accrue from this interaction between Africa and its Diaspora might best be captured in the language of pan-Africanisation and re-Africanisation respectively.     

Africa unknown: Addressing the effects of an alienating education amongst learners in South Africa

Abstract

The article argues for the Africanisation of the South African education system, most critically at high school and tertiary levels. Using both experiential and theoretical reasoning, it seeks to present a compelling argument for the value of teaching our children, using methodologies, examples and stories they can relate to. It argues that this relatability is what will best develop the cognition of learners and better equip them to turn knowledge into action. The South African education system has often been seen as lacking a critical thinking and problem-solving element, and the article argues that this limitation is embedded in the abstractness of our curricula. The article presents a short case study highlighting just how little about Africa some of our best learners know. It ends by offering practical suggestions about how the education system could incorporate critical African knowledge in its learning models.     

Re-membering my ways of knowing and learning while ‘learning otherwise’

ABSTRACT

To some people, African languages are insufficiently valued or good for nothing. Such people do not find any economic value in African languages. However, the African renaissance can inject a new lease of life into African languages. The African linguistic renaissance implies uplifting the status and use of African languages. It also means taking African languages into domains where their economic value will rise. This requires a drastic change in how African languages are perceived and treated. This article argues that, as part of the African renaissance, African languages should become income generators or job-creating entities. There is great potential for African languages to attain such economically rewarding status. African languages have slept for so long that they can now be compared to devalued currencies. The article suggests some ways through which a vibrant African languages industry can be developed and sustained.     

Towards understanding Botswana and South Africa’s ambivalence to liberal democracy

ABSTRACT

Despite their recognised democratic successes, Botswana and South Africa have had ambivalent experiences with liberal democracy. It is contended that they fall somewhere in-between what scholars refer to as electoral and liberal democracies; dominant party systems within Carothers’ ‘gray zone’. Two explanations are offered. The first relates to the underlying political culture of the ruling elite: the liberal democratic values of the founders and early elites of both the African National Congress (ANC) and the Botswana Democratic Party (BDP) were never fully embedded; instead, their political cultures were influenced by traditions and ideologies with illiberal values. The second explanation focuses on a key feature of a liberal democracy – restraining of power, namely through encouraging an autonomous civil society and limiting executive access to the state. It is argued that for fear of losing their dominant positions, the ANC and the BDP resist restraints on their access to state power.     

Studying African interventions ‘from below’: Exploring practices,knowledges and perceptions

ABSTRACT

This article argues for a shift in researching African interventions: from a top-down study of African regional norms and institutions towards a view ‘from below’ on the actual practices of intervention and how they play out on the ground. Such a view is important in order to understand the contested politics of African interventions as well as disconnects between grand regional architectures and their imprints on the ground. In doing so, this article also seeks to link research on African interventions to the academic debate on peacebuilding and peacemaking interventions more generally. While this literature has increasingly taken the ‘local’ into account, such a localisation in terms of researching African interventions has yet to take place. This article suggests three dimensions in which a view ‘from below’ could be translated into the research agenda on African interventions.     

The role of mathematics and scientific thought in Africa: A Renaissance perspective

ABSTRACT

This article examines the centrality of mathematics and scientific thought in the sociocultural, human and intellectual development of a sampling of African societies. Evidence is presented which refutes the theory that Africans had no ‘intelligible sense of numeracy’ before contact with the West, and demonstrates that the propagation of this myth was part of the larger colonial project to marginalise and ‘other-ise’ African knowledge systems. Tracing Africa's early contributions to mathematics and scientific thought forces a shift from the standard Western-based approach to pedagogy in this field. It renders a subject that is perceived and presented as alien to African culture, more accessible to African learners. And ultimately, acknowledging the long history of mathematics and scientific thought in Africa is a step in foregrounding African epistemologies in knowledge production, human and social development and towards the realisation of the African Renaissance.     

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.     

Centre for African renaissance studies,the academy,the state and civil society: Methodological implications of transdisciplinarity and the African perspective

Abstract

The Centre for African Renaissance Studies (CARS) at the University of South Africa was born in a political and social environment in which there is a new groundswell for a rebirth, where there are calls for ownership, accountability, excellence, responsiveness and substantive democracy on new terms. Surrounding the centre are the state, the academy and civil society, each with its limitations as well as possibilities for an institution that is established to foster, nourish and effect change in the context of the African Renaissance. The challenge before CARS is therefore one that involves the creation of new knowledge, analyses and interpretations of social reality on an ongoing basis. In working out its linkages and its strategies for dialogue, engagement and co‐determination around the past, present and future of Africa, with players such as the state, the academy and civil society in general, therefore, the centre needs of necessity to clarify its position, role and vision in the field of knowledge production. It is here that transdisciplinarity signifies a distinct methodology in knowledge generation, development and utilisation. This article argues that the nature of the crisis we face today is definitely no longer that of ‘economics’, ‘politics’ or ‘culture’ per se; neither is it, for that matter, a crisis of the humanities versus the natural sciences; but rather it is one in which there is a peculiar convergence of all these factors and which, together, form an entirety exceeding the sum of its parts.     

Knowledge free and ‘unfree’: Epistemic tensions in plant knowledge at the Cape in the 17th and 18 th centuries1

ABSTRACT

This article utilises the same epistemic objects, particular indigenous medicinal plants of the Cape region, to explore the gamut of epistemologies in contested, dynamic tension in the early Cape Colony: That of the frontiersman, the Khoikhoi, the Sonqua or Sankwe, and the slave. Drawing on a transdisciplinary set of literatures, the article puts Africana studies, the study of indigenous knowledge systems, and social studies of science and technology in wider conversation with each other, and argues for the adoption of an epistemic openness, methodologies which ‘braid’ seemingly separate strands of social history and differing knowledge practices, and cross-border collaboration among scholars of African and African diasporic knowledges. The findings and interpretation suggest new ways to view the ‘multiplexity’ of early indigenous southern African botanical, therapeutic and ecological knowledges, as well as the necessity for rethinking both the construction of colonial sciences and contemporary concerns about indigenous knowledge, biosciences and their 21^st century interaction.     

“African Know Thyself”: Epistemic Injustice and the Quest for Liberative Knowledge

This article is framed against the historic myth of emptiness and its consequences on Africa, and takes a closer look at the project of modernity and the question of epistemic injustice in Africa. It deploys the phrase “African know thyself” to capture the need for Africans to grasp the distinctive particularity of their history as a people of equal ontological standing with the rest of humanity. This injunction affords special significance to history and its role in shaping the philosophical agenda in Africa by reminding us that philosophic discourse originates from, and is linked to the concrete conditions of existence, out of which it is formulated. To address the problem of epistemic injustice, Africans need to become more critically conscious of themselves and their situation in ways that inform their intellectual practice. This author submits that philosophy in Africa should assist in both “re-writing and re-righting” Africa’s position in the global knowledge landscape.     

Mbeki and the peace process in Africa: A contribution to Africa's renaissance

Abstract

Critics of South African President Thabo Mbeki's constant, consistent and continuous involvement in the continental wars and conflicts insist that the president's prime focus should be South Africa, and solving its basic problems of poverty and unemployment. However, it is important to highlight the duel relationship between South Africa and the continent during the long struggle against apartheid. Mozambique, Angola, and in part Zimbabwe, Zambia, Lesotho, Namibia and Swaziland are what they are now because of the reign of terror unleashed on them as a result of their direct support to the South African liberation movements. The poverty and starvation apparent in Angola and Mozambique were perpetrated by the white minority regime's constant bombing of, and acts of violence against these two countries, and direct support of the anti‐government forces. As for the South African liberation movements, they continued to exist and function mainly because of the support offered to them by their independent African brothers. It must be realised that without this support, which for some countries was very costly (i.e., economically, socially and psychologically), liberation would not have come when it did. It has fallen on the shoulders of the newly liberated South Africa to try and intervene in the wars that cause instability on the continent and to try to bring about peace.