When Nigeria hosted the Second World Black and African Festival of Arts and Culture (FESTAC) in 1977, it celebrated a global vision of black nationhood and citizenship animated by the exuberance of its recent oil boom. Andrew Apter's The Pan-African Nation tells the full story of this cultural extravaganza, from Nigeria's spectacular rebirth as a rapidly developing petro-state to its dramatic demise when the boom went bust. According to Apter, FESTAC expanded the horizons of blackness in Nigeria to mirror the global circuits of its economy. By showcasing masks, dances, images, and souvenirs from its many diverse ethnic groups, Nigeria forged a new national culture. In the grandeur of this oil-fed confidence, the nation subsumed all black and African cultures within its empire of cultural signs and erased its colonial legacies from collective memory. As the oil economy collapsed, however, cultural signs became unstable, contributing to rampant violence and dissimulation. The Pan-African Nation unpacks FESTAC as a historically situated mirror of production in Nigeria. More broadly, it points towards a critique of the political economy of the sign in postcolonial Africa.

The first survey of the Pan-African movement this century, this book provides a history of the individuals and organisations that have sought the unity of all those of African origin as the basis for advancement and liberation. Initially an idea and movement that took root among the African Diaspora, in more recent times Pan-Africanism has been embodied in the African Union, the organisation of African states which includes the entire African Diaspora as its 'sixth region'. Hakim Adi covers many of the key political figures of the 20th century, including Du Bois, Garvey, Malcolm X, Nkrumah and Gaddafi, as well as Pan-African culture expression from Négritude to the wearing of the Afro hair style and the music of Bob Marley.

How can we account for the power of ritual? This is the guiding question of Black Critics and Kings, which examines how Yoruba forms of ritual and knowledge shape politics, history, and resistance against the state. Focusing on "deep" knowledge in Yoruba cosmology as an interpretive space for configuring difference, Andrew Apter analyzes ritual empowerment as an essentially critical practice, one that revises authoritative discourses of space, time, gender, and sovereignty to promote political—-and even violent—-change. Documenting the development of a Yoruba kingdom from its nineteenth-century genesis to Nigeria's 1983 elections and subsequent military coup, Apter identifies the central role of ritual in reconfiguring power relations both internally and in relation to wider political arenas. What emerges is an ethnography of an interpretive vision that has broadened the horizons of local knowledge to embrace Christianity, colonialism, class formation, and the contemporary Nigerian state. In this capacity, Yoruba òrìsà worship remains a critical site of response to hegemonic interventions. With sustained theoretical argument and empirical rigor, Apter answers critical anthropologists who interrogate the possibility of ethnography. He reveals how an indigenous hermeneutics of power is put into ritual practice—-with multiple voices, self-reflexive awareness, and concrete political results. Black Critics and Kings eloquently illustrates the ethnographic value of listening to the voice of the other, with implications extending beyond anthropology to engage leading debates in black critical theory.

Nationalism and the nation state, globalization and Pan-Africanism are leading international relations concepts which have a particular relevance for Africa as an emerging economic power. This book examines the concept of nationalism, the nationalist mind-set or 'psychology of nationalism' and the role of the nation state in an era of globalism and globalization. The 'new' Pan-Africanism is a growing force, spurred by economic growth and Africa's rising global significance and recent years have seen the establishment of the African Continental Free Trade Area. Michael Amoah here investigates concepts of nationalism and the nation state through case studies of eight countries and discusses the impact of globalism in African states where Pan-Africanism is an increasingly significant factor in both domestic politics and international relations.

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This book uses Nigeria’s Afri-capitalist and South Africa’s Ubuntu Business models as case studies that reconcile the tension between Africa Rising and Pan African economics, presenting their convergence as Africa’s viable Third Way route to global development. In presenting Afri-capitalism and Ubuntu Business as national, business sector manifestations of a “new” Pan Africanism, the author explores Africa’s “culturalist” path in engaging the international political economy. This is an African customized engagement that parallels the alternative models of China’s “market-socialism” and Latin America’s “21st C Socialism”. All present alternatives to realist, liberal, and structuralist standpoints, inclining instead toward constructivist political economies derived from the perspectives and subject conditions of African economic histories, socio-cultures, alternative modernities, and agent-led initiatives.