The Social And Political Thought Of Archie Mafeje

This comprehensive treatment of Archie Mafeje as a thinker and researcher analyses his overall scholarship and his role as a theoretician of liberation and revolutionary theory Social scientist Archie Mafeje, who was born in the Eastern Cape but lived most of his scholarly life in exile, was one of Africa's most prominent intellectuals. This ground-breaking work is the first of its kind to consider the entire body of Mafeje’s oeuvre and offers a much-needed engagement with his ideas. The most inclusive and critical treatment to date of Mafeje as a thinker and researcher, the book analyses his overall scholarship and his role as a theoretician of liberation and revolution. Author Bongani Nyoka's main argument is that Mafeje’s superb scholarship developed out of his experience as an oppressed black person and his early political education, which merged with his university training to turn him into a formidable cutting-edge intellectual force. There are three main parts to the book. Part I evaluates Mafeje's critique of the social sciences, part II focuses on his work on land and agrarian issues in sub-Saharan Africa and part III deals with his work on revolutionary theory and politics. The book engages in the act of knowledge decolonisation, making a unique contribution to South Africa’s sociological, historical and political studies.

Voices of Liberation: Archie Mafeje should be understood as an attempt to contextualise Mafeje's work and thinking and adds to gripping intellectual biographies of African intellectuals by African researchers. Mafeje's scholarship can be categorised into three broad areas: a critique of epistemological and methodological issues in the social sciences; the land and agrarian question in sub-Saharan Africa; and revolutionary theory and politics (including questions of development and democracy). Noted for his academic prowess, genius mind, incomparable wit and endless struggle for his nation and greater Africa, Mafeje was also hailed by his daughter, Dana El-Baz, as a `giant' not only in the intellectual sense but as a human being. Part I discusses Mafeje's intellectual and political influences. Part II consists of seven of Mafeje's original articles and seeks to contextualise his writings. Part III reflects on Mafeje's intellectual legacy.

Archie Mafeje was an independent Pan-Africanist and cosmopolitan individual who sought to understand the world at a global level in order to locate Africa within that tapestry. In many ways, Archie Mafeje was one of the African intellectual pathfi nders. He contributed immensely to the African people's search for self-understanding, self-determination and political emancipation as they struggled against alienation and misrepresentation. In recognising the academic and intellectual contribution of Archie Mafeje, this monograph also refl ects on the African people's journey for emancipation in the search for African identity, self-control and self-understanding.

Global imperial designs, which have been in place since conquest by western powers, did not suddenly evaporate after decolonization. Global coloniality as a leitmotif of the empire became the order of the day, with its invisible technologies of subjugation continuing to reproduce Africa’s subaltern position, a position characterized by perceived deficits ranging from a lack of civilization, a lack of writing and a lack of history to a lack of development, a lack of human rights and a lack of democracy. The author’s sharply critical perspective reveals how this epistemology of alterity has kept Africa ensnared within colonial matrices of power, serving to justify external interventions in African affairs, including the interference with liberation struggles and disregard for African positions. Evaluating the quality of African responses and available options, the author opens up a new horizon that includes cognitive justice and new humanism.

This innovative book is a forward-looking reflection on mental decolonisation and the postcolonial turn in Africanist scholarship. As a whole, it provides five decennia-long lucid and empathetic research involvements by seasoned scholars who came to live, in local people's own ways, significant daily events experienced by communities, professional networks and local experts in various African contexts. The book covers materials drawn from Botswana, Cameroon, the Democratic Republic of Congo, Mozambique, Nigeria, South Africa and Tanzania. Themes include the Whelan Research Academy, rap musicians, political leaders, wise men and women, healers, Sacred Spirit churches, diviners, bards and weavers who are deemed proficient in the classical African geometrical knowledge. As a tribute to late Archie Mafeje who showed real commitment to decolonise social sciences from western-centred modernist development theories, commentators of his work pinpoint how these theories sought to dismiss the active role played by African people in their quest for self-emancipation. One of the central questions addressed by the book concerns the role of an anthropologist and this issue is debated against the background of the academic lecture delivered by René Devisch when receiving an honorary doctoral degree at the University of Kinshasa. The lecture triggered critical but constructive comments from such seasoned experts as Valentin Mudimbe and Wim van Binsbergen. They excoriate anthropological knowledge on account that the anthropologist, notwithstanding his or her social and cognitive empathy and intense communication with the host community, too often fails to also question her own world and intellectual habitus from the standpoint of her hosts. Leading anthropologists carry further into great depth the bifocal anthropological endeavour focussing on local people's re-imagining and re-connecting the local and global. The book is of interest to a wide readership in the humanities, social sciences, philosophy and the history of the African continent and its relation with the North.

A significant contribution to the emerging literature on decolonial studies, this concise and forcefully argued volume lays out a groundbreaking interpretation of the “Mandela phenomenon.” Contrary to a neoliberal social model that privileges adversarial criminal justice and a rationalistic approach to war making, Sabelo J. Ndlovu-Gatsheni identifies transformative political justice and a reimagined social order as key features of Nelson Mandela’s legacy. Mandela is understood here as an exemplar of decolonial humanism, one who embodied the idea of survivor’s justice and held up reconciliation and racial harmony as essential for transcending colonial modes of thought.

This book maintains that South Africa, despite the official end of apartheid in 1994, remains steeped in the interstices of coloniality. The author looks at the Black Nationalist thought in South Africa and its genealogy. Colonial modernity and coloniality of power and their equally sinister accessories, war, murder, rape and genocide have had a lasting impact onto those unfortunate enough to receive such ghastly visitations. Tafira explores a range of topics including youth political movement, the social construction of blackness in Azania, and conceptualizations from the Black Liberation Movement.

Epistemic Freedom in Africa is about the struggle for African people to think, theorize, interpret the world and write from where they are located, unencumbered by Eurocentrism. The imperial denial of common humanity to some human beings meant that in turn their knowledges and experiences lost their value, their epistemic virtue. Now, in the twenty-first century, descendants of enslaved, displaced, colonized, and racialized peoples have entered academies across the world, proclaiming loudly that they are human beings, their lives matter and they were born into valid and legitimate knowledge systems that are capable of helping humanity to transcend the current epistemic and systemic crises. Together, they are engaging in diverse struggles for cognitive justice, fighting against the epistemic line which haunts the twenty-first century. The renowned historian and decolonial theorist Sabelo J. Ndlovu-Gatsheni offers a penetrating and well-argued case for centering Africa as a legitimate historical unit of analysis and epistemic site from which to interpret the world, whilst simultaneously making an equally strong argument for globalizing knowledge from Africa so as to attain ecologies of knowledges. This is a dual process of both deprovincializing Africa, and in turn provincializing Europe. The book highlights how the mental universe of Africa was invaded and colonized, the long-standing struggles for 'an African university', and the trajectories of contemporary decolonial movements such as Rhodes Must Fall and Fees Must Fall in South Africa. This landmark work underscores the fact that only once the problem of epistemic freedom has been addressed can Africa achieve political, cultural, economic and other freedoms. This groundbreaking new book is accessible to students and scholars across Education, History, Philosophy, Ethics, African Studies, Development Studies, Politics, International Relations, Sociology, Postcolonial Studies and the emerging field of Decolonial Studies. The Open Access versions Chapter 1 and Chapter 9, available at https://doi.org/10.4324/9780429492204 have been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.