Thinking Freedom in Africa conceives an emancipatory politics beginning from the axiom that ‘people think’. Previous ways of conceiving the universal emancipation of humanity have in practice ended in failure. Marxism, anti-colonial nationalism and neo-liberalism all understand the achievement of universal emancipation through a form of state politics. Marxism, which had encapsulated the idea of freedom for most of the twentieth century, was found wanting when it came to thinking emancipation because social interests and identities were understood as simply reflected in political subjectivity which could only lead to statist authoritarianism. Neo-liberalism and anti-colonial nationalism have also both assumed that freedom is realizable through the state, and have been equally authoritarian in their relations to those they have excluded on the African continent and elsewhere.Thinking Freedom in Africa then conceives emancipatory politics beginning from the axiom that ‘people think’. In other words, the idea that anyone is capable of engaging in a collective thought-practice which exceeds social place, interests and identities and which thus begins to think a politics of universal humanity. Using the work of thinkers such as Alain Badiou, Jacques Rancière, Sylvain Lazarus, Frantz Fanon and many others, along with the inventive thought of people themselves in their experiences of struggle, the author proceeds to analyse how Africans themselves – with agency of their own – have thought emancipation during various historical political sequences and to show how emancipation may be thought today in a manner appropriate to twenty-first century conditions and concerns.

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.

Rinaldo Walcott posits that Black people globally live in the time of emancipation and that emancipation is definitely not freedom, showing that wherever Black people have been emancipated from slavery and colonization, a potential freedom became thwarted.

This book is a product of a select and innovative “think tank,” NobbleAfriq Institute. It stands as the pillar and the revival of the African system of thought and spiritualism which, in turn, pave the road to Afro-modernity. For those seeking the answers to the root of the malady of our time in Africa, this book serves as a guide and inspiration. This book projects that the problem of Africa is Africa due to loss of intuitive thinking, freedom, and identity, which brought about the natural spiritual and psychological void known as “disintegrated individuality.” Failure of political leadership, lack of good governance, and stunted progress in Africa are not the main problems but symptoms of disintegrated individualism, which is a loss of sense of being. We are evolving beings; therefore, we can no longer search for our identity out of the old world of the past. Our old tribal and ancestral world are not lost but outgrown. As such, our identity and the meaning of who we are cannot be found; rather, they are to be created and achieved.