The essays in this important new collection explore the diverse, unexpected, and controversial ways in which the idea of civil society has recently entered into populist politics and public debate throughout Africa. In a substantial introduction, anthropologists Jean and John Comaroff offer a critical theoretical analysis of the nature and deployment of the concept—and the current debates surrounding it. Building on this framework, the contributors investigate the "problem" of civil society across their regions of expertise, which cover the continent. Drawing creatively on one another's work, they examine the impact of colonial ideology, postcoloniality, and development practice on discourses of civility, the workings of everyday politics, the construction of new modes of selfhood, and the pursuit of moral community. Incisive and original, the book shows how struggles over civil society in Africa reveal much about larger historical forces in the post-Cold War era. It also makes a strong case for the contribution of historical anthropology to contemporary discourses on the rise of a "new world order."

Genocide has become a part of the contemporary global expression of political violence. After all, every continent has had its genocide, but genocide in Africa and the African diaspora is distinctly different from those in Europe or the West. This text approaches genocide from within the context of Africa and the African diaspora to examine political and philosophical after-effects of global colonialism. As genocidal state violence has become prominent through colonialism, its appearance in Europe and the West have developed sharply against how it appears in colonized spaces within the African diaspora. This text argues that such a difference in orientation is needed to develop new concepts, critical approaches, and perspectives on the intersections between colonialism, political violence, and anti-black politics as a way of critically understanding global genocide and the presence of continual genocidal violence.

Many have argued that ubuntu was a formative influence on the post-apartheid Truth and Reconciliation Commission (TRC), South Africa’s famous transitional justice mechanism. A Discourse on African Philosophy: A New Perspective on Ubuntu and Transitional Justice in South Africa challenges and contextualizes this view in a way that not only provides new findings and reflections on ubuntu and the TRC, but also contributes to the field of African philosophy. One of Christian B. N. Gade’s key findings, founded on qualitative interviews in South Africa, is that some former TRC commissioners and committee members question the importance of ubuntu in the TRC process. Another is that there are several differing and historically developing interpretations of ubuntu, some of which have evident political implications and reflect non-factual and creative uses of history. Thus ubuntu is not a shared cultural heritage, in the ethnophilosophical sense of a static property characterizing a group. In fact, throughout this book Gade argues that the ethnophilosophical approach to African philosophy as a static group property is highly problematic. Gade’s research presents an alternative collective discourse on African philosophy (“collective” in the sense that it does not focus on any single individual in particular) that takes differences, historical developments, and social contexts seriously. This book will be of interest to scholars in African philosophy, transitional justice, politics and cultural heritage, and law in South Africa.

Annotation "By its geography and diversity Cameroon has been called ""Africa's Crossroads."" Without a doubt, the vibrancy of Cameroon society and the richness of its culture attest to the merit of the moniker. Less remarkable has been Cameroon's attempt to democratize"

This volume provides a comprehensive and integrated analysis of contemporary Ghanaian politics and economy and their relationship to culture. It combines rich, recent, empirical material with sophisticated theoretical analyses, bringing fresh and unique interdisciplinary perspectives to bear on the issues examined.

Ifeanyi Menkiti’s articulation of an African conception of personhood—especially in “Person and Community in African Traditional Thought” —has become very influential in African philosophy. Menkiti on Community and Becoming a Person contributes to the debate in African philosophy on personhood by engaging with various aspects of Menkiti’s account of person and community. The contributors examine this account in relation to themes such as individualism, communalism, rights, individual liberty, moral agency, communal ethics, education, state and nation building, elderhood and ancestorhood. Through these themes, this book, edited by Edwin Etieyibo and Polycarp Ikuenobe, shows that Menkiti’s account of personhood in the context of community is both fundamental and foundational to epistemological, metaphysical, logical, ethical, legal, social and political issues in African thought systems.

Decolonisation has lost its way. Originally a struggle to escape the West’s direct political and economic control, it has become a catch-all idea, often for performing ‘morality’ or ‘authenticity’; it suffocates African thought and denies African agency. Olúfẹ́mi Táíwò fiercely rejects the indiscriminate application of ‘decolonisation’ to everything from literature, language and philosophy to sociology, psychology and medicine. He argues that the decolonisation industry, obsessed with cataloguing wrongs, is seriously harming scholarship on and in Africa. He finds ‘decolonisation’ of culture intellectually unsound and wholly unrealistic, conflating modernity with coloniality, and groundlessly advocating an open-ended undoing of global society’s foundations. Worst of all, today’s movement attacks its own cause: ‘decolonisers’ themselves are disregarding, infantilising and imposing values on contemporary African thinkers. This powerful, much-needed intervention questions whether today’s ‘decolonisation’ truly serves African empowerment. Táíwò’s is a bold challenge to respect African intellectuals as innovative adaptors, appropriators and synthesisers of ideas they have always seen as universally relevant.