Introducing the lives and works of five exceptional African intellectuals in the former Cape colony, this unique history focuses on the pioneering roles played by these coarchitects of South African modernity and the contributions they made in the fields of literature, poetry, politics, religion, and journalism. Offering an in-depth look into how they reacted to colonial conquest and missionary proselytizing, the intricate process by which these historical figures straddled both the Western and African worlds is fully explored, as well as the ways that these individuals formed the foundation of the modern nationalist liberation struggle against colonialism and apartheid.

An examination of the attempt by Western-educated African intellectuals to create a 'better Africa' through connecting nationalism to knowledge, from the anti-colonial movement to the present-day. This book is about how African intellectuals, influenced primarily by nationalism, have addressed the inter-related issues of power, identity politics, self-assertion and autonomy for themselves and their continent, from the mid-nineteenth century onward. Their major goal was to create a 'better Africa' by connecting nationalism to knowledge. The results have been mixed, from the glorious euphoria of the success of anti-colonial movements to the depressingcircumstances of the African condition as we enter a new millennium. As the intellectual elite is a creation of the Western formal school system, the ideas it generated are also connected to the larger world of scholarship.This world is, in turn, shaped by European contacts with Africa from the fifteenth century onward, the politics of the Cold War, and the subsequent collapse of the Soviet Union. In essence, Africa and its elite cannot be fully understood without also considering the West and changing global politics. Neither can the academic and media contributions by non-Africans be ignored, as these also affect the ways that Africans think about themselves and their continent. Nationalism and African Intellectuals examines intellectuals' ambivalent relationships with the colonial apparatus and subsequent nation-state formations; the contradictions manifested within pan-Africanism and nationalism; and the relation of academic institutions and intellectual production to the state during the nationalism period and beyond. Toyin Falola is the Jacob and Frances Sanger Mossiker Chair in the Humanities and University Distinguished Teaching Professor at the University of Texas at Austin.

In this "important book, significant because it highlights the diversity and richness of Afro-American intellectual life" ("New York Times Book Review"), William Banks offers a centuries-deep analysis of black life in America, from the days of slavery and oppression to intellectuals of the modern age such as W.E.B. Du Bois, Alain Locke, Toni Morrison, and Henry Louis Gates, Jr. Photos.

Considering the development and ongoing influence of Black thought From 1900 to the present, people of African descent living in the United States have drawn on homegrown and diasporic minds to create a Black intellectual tradition engaged with ideas on race, racial oppression, and the world. This volume presents essays on the diverse thought behind the fight for racial justice as developed by African American artists and intellectuals; performers and protest activists; institutions and organizations; and educators and religious leaders. By including both women’s and men’s perspectives from the U.S. and the Diaspora, the essays explore the full landscape of the Black intellectual tradition. Throughout, contributors engage with important ideas ranging from the consideration of gender within the tradition, to intellectual products generated outside the intelligentsia, to the ongoing relationship between thought and concrete effort in the quest for liberation. Expansive in scope and interdisciplinary in practice, The Black Intellectual Tradition delves into the ideas that animated a people’s striving for full participation in American life. Contributors: Derrick P. Alridge, Keisha N. Blain, Cornelius L. Bynum, Jeffrey Lamar Coleman, Pero Gaglo Dagbovie, Stephanie Y. Evans, Aaron David Gresson III, Claudrena N. Harold, Leonard Harris, Maurice J. Hobson, La TaSha B. Levy, Layli Maparyan, Zebulon V. Miletsky, R. Baxter Miller, Edward Onaci, Venetria K. Patton, James B. Stewart, and Nikki M. Taylor

Intended for those interested in the African continent and the diversity of human history, this work looks at Africa's past and reflects on the changing ways it has been imagined and represented. It illustrates key themes in modern thinking about Africa's history with a range of historical examples.

African American Political Thought offers an unprecedented philosophical history of thinkers from the African American community and African diaspora who have addressed the central issues of political life: democracy, race, violence, liberation, solidarity, and mass political action. Melvin L. Rogers and Jack Turner have brought together leading scholars to reflect on individual intellectuals from the past four centuries, developing their list with an expansive approach to political expression. The collected essays consider such figures as Martin Delany, Ida B. Wells, W. E. B. Du Bois, James Baldwin, Toni Morrison, and Audre Lorde, whose works are addressed by scholars such as Farah Jasmin Griffin, Robert Gooding-Williams, Michael Dawson, Nick Bromell, Neil Roberts, and Lawrie Balfour. While African American political thought is inextricable from the historical movement of American political thought, this volume stresses the individuality of Black thinkers, the transnational and diasporic consciousness, and how individual speakers and writers draw on various traditions simultaneously to broaden our conception of African American political ideas. This landmark volume gives us the opportunity to tap into the myriad and nuanced political theories central to Black life. In doing so, African American Political Thought: A Collected History transforms how we understand the past and future of political thinking in the West.

Focusing on the influential life and works of the Haitian political writer and statesman, Baron de Vastey (1781-1820), in this book Marlene L. Daut examines the legacy of Vastey’s extensive writings as a form of what she calls black Atlantic humanism, a discourse devoted to attacking the enlightenment foundations of colonialism. Daut argues that Vastey, the most important secretary of Haiti’s King Henry Christophe, was a pioneer in a tradition of deconstructing colonial racism and colonial slavery that is much more closely associated with twentieth-century writers like W.E.B. Du Bois, Frantz Fanon, and Aimé Césaire. By expertly forging exciting new historical and theoretical connections among Vastey and these later twentieth-century writers, as well as eighteenth- and nineteenth-century black Atlantic authors, such as Phillis Wheatley, Olaudah Equiano, William Wells Brown, and Harriet Jacobs, Daut proves that any understanding of the genesis of Afro-diasporic thought must include Haiti’s Baron de Vastey.

From an array of prominent activists including Nelson Mandela and Steve Biko to renowned performers and oral poets such as Johnny Dyani and Samuel Mqhayi, the Eastern Cape region plays a unique role in the history of South African protest politics and creativity. The Spirit of Resistance in Music and Spoken Word of South Africa's Eastern Cape concentrates on the Eastern Cape's contribution to the larger narrative of the connection between creativity, mass movements, and the forging of a modern African identity and focuses largely on the amaXhosa population. Lindsay Michie explores Eastern Cape performance artists, activists, organizations, and movements that used inventive and historical means to raise awareness of their plight and brought pressure to bear on the authorities and systems that caused it, all the while exhibiting the depth, originality, and inspiration of their culture.

This edited collection gives voice to neglected public intellectuals in the arts, humanities, and journalism in South Africa who gave voice and presence to those who have been marginalized and silenced in South African history Edward Said described a public intellectual as someone who uses accessible language to address a designated public on matters of social and political significance. The essays in Public Intellectuals in South Africa apply this interpretive prism and activist principle to a South African context and tell the stories of well-known figures as well as some that have been mostly forgotten. They include Magema Fuze, John Dube, Aggrey Klaaste, Mewa Ramgobin and Koos Roets, alongside marginalized figures such as Elijah Makiwane, Mandisi Sindo, William Pretorius and Dr Thomas Duncan Greenlees. The essays capture the thoughts and opinions of these historical figures, who the contributors argue are public intellectuals who spoke out against the corruption of power, promoted a progressive politics that challenged the colonial project and its legacies, and encouraged a sustained dissent of the political status quo. Offering fascinating accounts of the life and work of these writers, critics and activists across a range of historical contexts and disciplines, from journalism and arts criticism to history and politics, it enriches the historical record of South African public intellectual life. This volume makes a significant contribution to ongoing debates about the value of research in the arts and humanities, and what constitutes public intellectualism in South Africa.

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.