A masterful writer working in many genres, Ngugi wa Thiong’o entered the East African literary scene in 1962 with the performance of his first major play, The Black Hermit, at the National Theatre in Uganda. In 1977 he was imprisoned after his most controversial work, Ngaahika Ndeenda (I Will Marry When I Want), produced in Nairobi, sharply criticized the injustices of Kenyan society and unequivocally championed the causes of ordinary citizens. Following his release, Ngugi decided to write only in his native Gikuyu, communicating with Kenyans in one of the many languages of their daily lives, and today he is known as one of the most outspoken intellectuals working in postcolonial theory and the global postcolonial movement. In this volume, Ngugi wa Thiong’o summarizes and develops a cross-section of the issues he has grappled with in his work, which deploys a strategy of imagery, language, folklore, and character to "decolonize the mind." Ngugi confronts the politics of language in African writing; the problem of linguistic imperialism and literature's ability to resist it; the difficult balance between orality, or "orature," and writing, or "literature"; the tension between national and world literature; and the role of the literary curriculum in both reaffirming and undermining the dominance of the Western canon. Throughout, he engages a range of philosophers and theorists writing on power and postcolonial creativity, including Hegel, Marx, Lévi-Strauss, and Aimé Césaire. Yet his explorations remain grounded in his own experiences with literature (and orature) and reworks the difficult dialectics of theory into richly evocative prose.

A masterful writer working in many genres, Ngugi wa Thiong'o entered the East African literary scene in 1962 with the performance of his first major play, The Black Hermit, at the National Theatre in Uganda. In 1977 he was imprisoned after his most controversial work, Ngaahika Ndeenda (I Will Marry When I Want), produced in Nairobi, sharply criticized the injustices of Kenyan society and unequivocally championed the causes of ordinary citizens. Following his release, Ngugi decided to write only in his native Gikuyu, communicating with Kenyans in one of the many languages of their daily lives, and today he is known as one of the most outspoken intellectuals working in postcolonial theory and the global postcolonial movement. In this volume, Ngugi wa Thiong'o summarizes and develops a cross-section of the issues he has grappled with in his work, which deploys a strategy of imagery, language, folklore, and character to "decolonize the mind." Ngugi confronts the politics of language in African writing; the problem of linguistic imperialism and literature's ability to resist it; the difficult balance between orality, or "orature," and writing, or "literature"; the tension between national and world literature; and the role of the literary curriculum in both reaffirming and undermining the dominance of the Western canon. Throughout, he engages a range of philosophers and theorists writing on power and postcolonial creativity, including Hegel, Marx, Lévi-Strauss, and Aimé Césaire. Yet his explorations remain grounded in his own experiences with literature (and orature) and reworks the difficult dialectics of theory into richly evocative prose.

The celebrated author of Gender Trouble here redefines Antigone's legacy, recovering her revolutionary significance and liberating it for a progressive feminism and sexual politics. Butler's new interpretation does nothing less than reconceptualize the incest taboo in relation to kinship—and open up the concept of kinship to cultural change. Antigone, the renowned insurgent from Sophocles's Oedipus, has long been a feminist icon of defiance. But what has remained unclear is whether she escapes from the forms of power that she opposes. Antigone proves to be a more ambivalent figure for feminism than has been acknowledged, since the form of defiance she exemplifies also leads to her death. Butler argues that Antigone represents a form of feminist and sexual agency that is fraught with risk. Moreover, Antigone shows how the constraints of normative kinship unfairly decide what will and will not be a livable life. Butler explores the meaning of Antigone, wondering what forms of kinship might have allowed her to live. Along the way, she considers the works of such philosophers as Hegel, Lacan, and Irigaray. How, she asks, would psychoanalysis have been different if it had taken Antigone—the "postoedipal" subject—rather than Oedipus as its point of departure? If the incest taboo is reconceived so that it does not mandate heterosexuality as its solution, what forms of sexual alliance and new kinship might be acknowledged as a result? The book relates the courageous deeds of Antigone to the claims made by those whose relations are still not honored as those of proper kinship, showing how a culture of normative heterosexuality obstructs our capacity to see what sexual freedom and political agency could be.

The 'Global South' has largely supplanted the 'Third World' in discussions of development studies, postcolonial studies, world literature and comparative literature respectively. The concept registers a new set of relationships between nations of the once colonized world as their connections to nations of the North diminish in significance. Such relationships register particularly clearly in contemporary cultural theory and literary production. The Global South and Literature explores the historical, cultural and literary applications of the term for twenty-first-century flows of transnational cultural influence, tracing their manifestations across the Global Southern traditions of Africa, Asia and Latin America. This collection of interdisciplinary contributions examines the origins, development and applications of this emergent term, employed at the nexus of the critical social sciences and developments in literary humanities and cultural studies. This book will be a key resource for students, graduates and researchers working in the field of postcolonial studies and world literature.

Addressing a neglected dimension in postcolonial scholarship, Oliver Lovesey examines the figure of the postcolonial intellectual as repeatedly evoked by the fabled troika of Said, Spivak, and Bhabha and by members of the pan-African diaspora such as Cabral, Fanon, and James. Lovesey’s primary focus is Ngũgĩ wa Thiong’o, one of the greatest writers of post-independence Africa. Ngũgĩ continues to be a vibrant cultural agitator and innovator who, in contrast to many other public intellectuals, has participated directly in grassroots cultural renewal, enduring imprisonment and exile as a consequence of his engagement in political action. Lovesey’s comprehensive study concentrates on Ngũgĩ’s non-fictional prose writings, including his largely overlooked early journalism and his most recent autobiographical and theoretical work. He offers a postcolonial critique that acknowledges Ngũgĩ’s complex position as a virtual spokesperson for the oppressed and global conscience who now speaks from a location of privilege. Ngũgĩ’s writings, Lovesey shows, display a seemingly paradoxical consistency in their concerns over nearly five decades at the same time that there have been enormous transformations in his ideology and a shift in his focus from Africa’s holocaust to Africa’s renaissance. Lovesey argues that Ngũgĩ’s view of the intellectual has shifted from an alienated, nearly neocolonial stance to a position that allows him to celebrate intellectual activism and a return to the model of the oral vernacular intellectual even as he challenges other global intellectuals. Tracing the development of this notion of the postcolonial intellectual, Lovesey argues for Ngũgĩ’s rightful position as a major postcolonial theorist who helped establish postcolonial studies.

A dazzling, genre-defying novel in verse from the author Delia Owens says “tackles the absurdities, injustices, and corruption of a continent” Ngũgĩ wa Thiong’o’s novels and memoirs have received glowing praise from the likes of President Barack Obama, the New Yorker, the New York Times Book Review, The Guardian, and NPR; he has been a finalist for the Man International Booker Prize and is annually tipped to win the Nobel Prize for Literature; and his books have sold tens of thousands of copies around the world. In his first attempt at the epic form, Ngũgĩ tells the story of the founding of the Gĩkũyũ people of Kenya, from a strongly feminist perspective. A verse narrative, blending folklore, mythology, adventure, and allegory, The Perfect Nine chronicles the efforts the Gĩkũyũ founders make to find partners for their ten beautiful daughters—called “The Perfect Nine” —and the challenges they set for the 99 suitors who seek their hands in marriage. The epic has all the elements of adventure, with suspense, danger, humor, and sacrifice. Ngũgĩ’s epic is a quest for the beautiful as an ideal of living, as the motive force behind migrations of African peoples. He notes, “The epic came to me one night as a revelation of ideals of quest, courage, perseverance, unity, family; and the sense of the divine, in human struggles with nature and nurture.”

This collection of essays reflects on the life and work of Ngugi wa Thiong'o, who celebrated his 80th birthday in 2018. Drawing from a wide range of contributors, including writers, critics, publishers and activists, the volume traces the emergence of Ngugi as a novelist in the early 1960s, his contribution to the African culture of letters at its moment of inception, and his global artistic life in the twenty-first century. Here we have both personal andcritical reflections on the different phases of the writer's life: there are poems from friends and admirers, commentaries from his co-workers in public theatre in Kenya in the 1970s and 1980s, and from his political associates in the fight for democracy, and contributions on his role as an intellectual of decolonization, as well as his experiences in the global art world. Included also are essays on Ngugi's role outside the academy, in the world of education, community theatre, and activism. In addition to tributes from other authors who were influenced by Ngugi, the collection contains hitherto unknown materials that are appearing in English for the first time. Both a celebration of the writer, and a rethinking of his legacy, this book brings together three generations of Ngugi readers. We have memories and recollections from the people he worked with closely in the 1960s, the students that he taught atthe University of Nairobi in the 1970s, his political associates during his exile in the 1980s, and the people who worked with him as he embarked on a new life and career in the United States in the 1990s. First-hand accounts reveal how Ngugi's life and work have intersected, and the multiple forces that have converged to make him one of the greatest writers to come out of Africa in the twentieth century. Simon Gikandi is Robert Schirmer Professor of English, Princeton University. He is President of the MLA and was editor of its journal PMLA, from 2011-2016. Ndirangu Wachanga is Professor of Media Studies and Information Science at the University of Wisconsin. He is also the authorized documentary biographer of Professors Ali A. Mazrui, Ngugi wa Thiong'o and Micere Mugo.