among Africans. Showing up Africans as nothing more than ethic groups different from one another, having no cultural unity, served the purpose of dividing and rendering them powerless in the face of European colonialism. The quest of pan-Africanism, a
A Basis For pan-Africanism and the African Renaissance
This article is a theoretical invitation to revisit the idea of pan-Africanism and to think differently about Africa beyond the discourse of afro-pessimism. It focuses on the epistemic question and argues for the need to promote an alternative
Lawrence Ogbo Ugwuanyi
Existing literature on pan-Africanism often focuses on re-enforcing the ideology of pan-Africanism without much devotion to critiquing, justifying or purifying the ideology. Two positions can be applied to explain this. The first is that
Valery B. Ferim
Attempting to codify what constitutes pan-Africanism especially in contemporary times can be elusive. This is because the concept has evolved over time and currently encompasses a variety of philosophical and ideological traditions. The
A Nkrumahist Perspective
Ezekiel S. Mkhwanazi
This article seeks to challenge and encourage the pan-African intelligentsia to remain steadfast in their resolve and commitment to rebuild Africa. The author is aware of the reflexive implications the article has on the author himself. For
in South Africa through the principle of Pan-Africanism. These beliefs, which will be elaborated on later, is lacking by all appearances in current, democratic South Africa punctuated by political leadership vacuums and political structures
evolution of this triple experience. The core question in this pursuit is whether or not ‘pan-Africanism’ remains the appropriate philosophical medium for finding solutions to the continuing adverse effects of the triple experience on erstwhile conquered
Contradicting pan-Africanism and the African Renaissance?
In his nine years as South Africa’s president, Thabo Mbeki was known as a leading pan-Africanist and an advocate of the African Renaissance. Pan-Africanism is an ideology aimed at uniting Africans into a strong force for total liberation. The African Renaissance is a project aimed at restoring Africans’ self-esteem damaged by colonialism and slavery. During and after his presidency Mbeki was criticised by the local and international media for putting at risk hundreds of thousands of South African lives by questioning the link between HIV and AIDS, and blocking drugs that could have saved many lives. If true, this would suggest that there is a contradiction between Mbeki’s pan-Africanism and the African Renaissance, which are supposed to be life-affirming on one hand, and exposing Africans to the perils of a fatal disease, on the other. This article examines Mbeki’s opponents’ arguments, and Mbeki’s stance in the context of pan-Africanism and the African Renaissance.
Ajume H. Wingo
1960s. For example, the policies of Kwame Nkrumah, a philosopher and the leader of Ghana and its predecessor state, the Gold Coast, from 1951 to 1966, were strongly influenced by the received view. This influence is evident in his pan-Africanism and his
Dawid Rogacz, Donald Mark C. Ude, and Tshepo Mvulane Moloi
Douglas L. Berger, Indian and Intercultural Philosophy: Personhood, Consciousness and Causality. London: Bloomsbury Academic, 2021, 240 pp.
Joseph C. A. Agbakoba, Development and Modernity in Africa: An Intercultural Philosophical Perspective, Cologne: Rüdiger Köppe Verlag, 2019, 405 pp.
Adekeye Adebajo (ed.), The Pan-African Pantheon: Prophets, Poets and Philosophers, Auckland Park, South Africa: Jacana Media, 2020. 655 pp.