In her subtly seminal work of fiction Dust, the novelist Yvonne Adhiambo Owour names “silence” as Kenya’s third official language, after English and Kiswahili.
Kenya today is a challenging place to live in, especially if you are young, very old, female, and not rich, which is just about everybody.
The country is currently in the grip on an election cycle. This suggests that change is on the way. Or is it?
This article should be about who is saying what to the electorate, and what their chances are.
But, given the grim economic realities for those called “the poor” in Kenya, it would seem that Kenyan elections since the return of multipartyism have been about not who is in the running, but who is not present. More about what is not being said, than who said what. Somebody seems absent from the party.
What happened to the Kenyan revolution?
In just one succinct paragraph written in Kwani 02, Andia Kisia, eschewing the de-personal that data-reciting brings to the matter of “development, tells us the meaning of poverty in Kenya, and the need for change:
“What does it really mean to say that a people are not yet ready for a revolution? A revolution implies change to the status quo and the status quo in Kenya, as in any so-called developing country, is a sorry one indeed: it is poverty of the most life- destroying kind, a situation maintained and defended by a small wealthy and avaricious class. Open any development economics text, and Kenya always merits a mention as one of the countries with the largest disparities between rich and poor. The poor know this not as an interesting fact in a textbook, but as their daily reality: as the ignorance of daily meals, as the death of children from the most innocuous ailments, from medieval life expectancy rates. It seems unforgivably arrogant to say that these people do not want to see the substance of their lives change for the better, that they are not ready for that change. So what does it mean to say that Africans in general, or Kenyans in particular, are not ready for revolution? (p. 311)
Into the breach has sauntered a whole cast of hugely colourful characters, whose activities generate plenty of sound. Given how increasingly lethal electoral politics have become here, perhaps it is better not to name names or point to examples. But we can all think of at least two.
The antic-laden political drama rolling out this election season seems to see nothing of the concerns Andia Kisia describes, and takes place against the meta-narrative of the Odinga/Kenyatta sometimes friendly, sometimes acrimonious almost Lebanese-style feud in which the son of a former Vice President is going to run against the son – now President – of the President to that Vice President.
All our yesterdays
To hear, or rather, to have heard Kenya’s literary giant Ngugi wa Thiong’o tell it, Kenya once was on the brink of a socialist upheaval that was to sweep away the entire basis of post-colonial Kenyan society, and even excavate its settler colonial roots.
This perspective took root among more than a few intellectuals, and many youth, particularly students. It gave rise to heated discourse in the media and led to public demonstrations. The authorities reacted. Riots and other disturbances were dealt with physically. Interestingly, however, there was also an engagement at the level of ideas, in however circumspect a style executed. Ngugi, in particular, acquired a couple of nemeses in the media and academia that seemed to devote much of their energy to tracking and deconstructing his various arguments.
At a more exalted, shall we say, level, even the Kenyan presidency was moved to weigh in. This basically became an extension of the Cold War debates about the best or better ways to organise society. As such, the philosophical dimension of the matter was often brought in.
People were individuals, not “cogs in a machine”, one would hear the president assert at some national function.
That was back in the very late 1970s.
Today is a different picture, to say the least. We certainly don’t hear many –if any – national figures tussling with tenets of Enlightenment thinking.
How did mainstream Kenyan politics move from talk for and against revolution to what we see now? Or more accurately, why is there such a persistent silence around this question, to the point that it never even seems to get asked?
There is a memory hole. One can trace the evolution of radical thinkers such as Ngugi from the days of the December 12 Movement, right up to a certain point, then everything seems to go dark. Why?
A promising beginning
One key factor in Ngugi’s global appeal was the way in which he wove the Kenyan story into the fabric of wider and older struggles for social justice, if not outright revolution.
To South American intellectuals, his analyses of the meaning and impact of settler colonist culture resonated strongly with their own centuries of Portuguese and Spanish settler presences.
He must easily be the first, and possibly only, English language-rooted African writer I have come across who could reference and cite a whole host of Spanish and Portuguese-speaking South American writers and thinkers at will, and even draw parallels with them.
To African diaspora thinkers in the Caribbean, the United States and Europe, especially England, his specific focus on the linguistic and ethnic workings of anti-African racism struck a similar chord.
This did present problems. To match his narrative with theirs, he had to present Kenya as one country.
The 500-year Iberian dominance of South America had produced a political culture that expressed itself in Iberian languages, and framed its vision from within what was considered the most advanced stages of all the European thinking birthed by the Enlightenment: Marxism. A certain homogeneity of direction emerged there. Even Catholic priests in the region espoused a “liberation theology” rooted in Marxist ideology.
Other strands existed. The one of particular significance would be the voices of the indigenous people still present in the South American continent. Sometimes small, often marginalized, these varied communities somehow managed to get through a nearly complete genocide, with memories and critically, language, somewhat intact.
It was Ngugi’s on-the-ground activism that cemented this global reputation. His writing, fiction first, then a series of accompanying essays bedded in some form of critical theory, had given life to his ideas. The fiction often located itself in the politico-cultural experience Ngugi’s own Kikuyu people underwent during the late colonial period in Kenya, and just after, particularly, the impact the eight-year war waged against freedom fighters had on him as a young man from a family caught up in the conflict.
He began by applying his thinking to his place of work, the University of Nairobi. What he did can now be seen as a template for even the “decolonize education” movement in South Africa today. Three things happened: the Department of English Literature became the Department of Literature; the course content began to reach systematically far beyond the original staple of European/English classics; and Ngugi became a marked man.
His next major initiative was the Community Theatre initiative, through a couple of productions featuring peasant folk (a process that began to cement in his mind the question of language: In what language had struggle been taking place? What was to be the language of the new revolution?)
In insisting on the development of a literature in (in his case) Gikuyu, he spoke the language of indigenousness while advancing the politics of the progressive imagining of the European-planted states. With the historical ignoring of the surviving Native Americans in South America, all revolutions could comfortably converse in Spanish or Portuguese. In Africa, the natives, and their languages, sit in the mainstream. So, while the aforementioned homogeneity of language and, therefore possibly also, thought, could comfortably emerge among South American revolutionaries, Africa was to be a different matter. This was a contradiction waiting for explanation, and one that Ngugi’s intellectual critics (state-sponsored or not) seized upon: was he proposing a revolutionary Tower of Babel, or would certain languages acquire a preeminence in the lexicon of revolution?
Nevertheless, such was the giant who landed among the Black and African diaspora of London in the early 1980s. A writer, a teacher, an activist, former political prisoner, and exile.
Modesty on the part of many Kenyan activists in London at the time often leads them to downplay the significance of their presence – with Ngugi at its centre – among the people they went on to work with. Modesty, maybe, or perhaps as a way of drawing a veil on the journey of Kenyan politics from that point, to this, where citizens killed one another, and where poverty and destitution remain national characteristics.
The template for the exile part of their movement seems to have been the long- established anti-apartheid movement, kicking off with the formation of the Committee for the Release of Political Prisoners in Kenya.
This I suppose, was a good start. And it seems a decision was made that what the movement did not otherwise have in order to build support in Europe, it was going to have to create. The mining of the anti-colonial, anti-settler narrative was a logical place to start. South Africa had settlers, so had Kenya.
Don’t get me wrong; it must have taken a special kind of courage to decide to take on any Kenyan regime during the Cold War. Many an otherwise safe middle class career was being sacrificed by becoming associated with rebellion; they were taking on one of the (then) better organised police states on the continent, with an unbroken praxis in the matter of breaking rebels, reaching back into the 1950s; they were also standing up to a regime that in the dynamic of the global US vs. USSR confrontation, was seen by Western interests as a critical bulwark.
This was not small thing to be doing.
I was in a position to observe how Ngugi, and the cluster of well-entrenched black activist networks that received him, went on to unfurl the public face of Kenyan resistance to the Daniel arap Moi regime and to imperialism among the diaspora.
It was also an exercise in comparisons. As a diaspora activist on Uganda issues, I was keen to see where our concerns may intersect, and what each learned from similar experiences.
Three things emerged quite distinctly.
First, an antipathy towards engaged debate. This was evidenced in an inability to address the question mentioned already, which was legitimate in itself, but also became a reliable propaganda tool for the Moi regime due to the revolutionaries’ unwillingness to address it.
Specifically: what was the 1951-1958 conflict in Kenya? Was it a war for Kenyan independence? Was it a civil war among the Kikuyu nation between those “in”, and those “out” of colonial favour? Was it a Kikuyu cultural uprising for the reclamation of their land? Would parsing such distinctions matter anyway?
This came out strongly in the way the Kenya Liberation story was presented. As an early activity, a broad group of pan-Africanist youth, from places as far flung as the Caribbean, Ghana, Senegal and, of course Kenya, staged Ngugi and Micere Mugo’s play The Trial of Dedan Kimathi.
Something remained with me from that time.
One particular passage in the staging (and I cannot recall whether it was part of the original text or not) had the actor explain how “the white man came to Kenya and promoted divisions among the people by teaching them that ‘You are Girama, and you Samburu, and you Kamba…’, or words close to that. The point being made was that Kenyans were one people, and that if they stood together as one nation, victory was assured.
But this, and other lines like it, would then be followed by enthusiastic bursts of singing of songs someone had clearly researched well from the era of the Mau Mau uprising, just about all of which were in Gikuyu, not surprisingly.
So (the ahistoricity aside) another question came to mind: was the struggle about liberating a pre-existing nation called Kenya, or about creating one through such a struggle?
But where there was such an aversion to debate, no answers seemed available.
Second, there was a fascination with things military, and particularly the associated secretiveness. Statements like “armed struggle is the highest expression of a peoples’ culture” were often made, but not quite explained. This also expressed itself in an unwillingness to clinically describe and analyse the Mau Mau war with anything like the vigour it would be presented in drama. Outstanding questions like:
How did the war end? Did the insurgents win? If so, why is there still a need for “liberation”? If not, why did the fighting stop?
Third, a woeful naivety about how people managed to remain in State Houses in our region. I recall expressions of genuine surprise among some of these comrades, as well as among the “vague leftists” of the Abdul Rahman Babu variety, about the way the then government of Julius Nyerere had returned to the Moi government the Kenya Air Force officers who had fled to Tanzania after their abortive 1981 coup attempt.
After his efficient inveigling, then swallowing up, of the Zanzibar revolution at the Americans’ behest in the early 1960s, any attentive observer of our region should have known where President Nyerere stood on Empire questions once the chips were really down. And if you get into the business of organising rebellion against a Western-backed regime, you would be well-advised to become a very attentive observer.
For revolutions, failures of theory lead to failures of practice. And bouts of brisk physical activity can often be used to cover up those gaps, or deflect scrutiny from them.
This was the opportunity and circumstance created by the roughly one-year period (1985-1986) during which the National Resistance Army morphed from a rebel organisation into the internationally recognised government of Uganda.
During the greatly under-reported proceedings of the Kenya Truth, Justice and Reconciliation Commission, a number of interesting puzzle-pieces came to light that certainly help explain a few things about the sudden disappearance of a whole revolutionary movement.
There had emerged a certain mesmerisation, to put it very mildly, at least among the Mwakenya activists I knew, with the NRA, and its ascension to power.
No less than three Kenyan resistance groups received material support in military training and information from the early NRA regime. To ask what happened next, is to stand at the mouth of the memory hole.
Contradictions and their silences
Nowhere does this seem to come through in the politics of the NRA assuming power in Uganda. And nobody seemed less willing to see the NRA for what is was than many among the movers and shakers of the Kenyan resistance.
This led to complications for us in the exile discourse spaces that exile politics caused us to share, as well as raised serious questions about the Kenyan resistance’s actual commitment to human rights, democracy and, in a few cases, simple logic.
Of course, nothing was usually said explicitly in public spaces – that would only encourage a debate – but it was clear that the crop of Kenyan resisters we knew were in awe of the NRM, and clearly lacked an intellectual or political interest in any analysis before that.
The starkest, and in a way worrying, example I saw of this was the sight of one prominent exile activist literally dancing with joy at a remark made by the then very new President Yoweri Museveni who had come to make his first address to the large UK Ugandan community at the Commonwealth Institute headquarters in 1987. This person is now a prominent political personality in Kenya.
The remark itself had been a hackneyed rehash of Kwame Nkrumah’s “we are pro-Africa” declaration of non-alignment. On being asked by a member of the largely star-struck gathering if NRA was “pro-East, or pro-West”, the president had responded, “We are pro-Uganda”. The audience applauded, and the Kenyan danced.
There was more to come.
How come they were happy to defend the then NRA practice of open-air queue voting while condemning the Moi regime when it sought to implement the exact same practice during Kenya elections?
Why did they condemn the Moi-KANU regime as a one-party state, while ignoring the NRA’s 1986 Legal Notice No. 1 that banned all other political party activity?
Why was the near-permanent presence of British soldiers in Kenya a thing to be condemned, while nothing was to be said of the accreditation of the British military attaché to the UK Nairobi embassy, as “advisor” to the NRA delegation at the 1985 Nairobi Peace Talks?
If the NRA was indeed an anti-imperialist organisation, then how should we explain the generous praise heaped upon it by the UK media? Or were they accepting the idea that the UK media were not tied to the task of promoting British interests? If so, what had happened to all the critical theory about race, and representation, and about the media space as a battleground over hidden and open narratives? When the African mind was being “colonised”, did the Western media play no role in this? Is it, in other words, to now be taken as “neutral”?
There were never answers given to these questions, only silence and dismissals. This thinking seemed to stem from an earlier failure to address intellectual contradictions.
The practical effect for anyone else fishing in the same waters was to find oneself permanently doubted by the leaders of black diaspora organisations, and a few white socialist ones as well. “If you are interested in the Ugandan revolution”, they would ask, “why don’t you simply go and join hands with the revolutionaries that have just taken power, instead of trying to fight them?”
Why should they believe your words against a whole, ANC-type organisation peopled by the cream of the Kenyan Left intellectuals?
It became important, therefore, to settle the question of black diaspora views of the emerging and triumphant NRA. And the first step to this would have been to settle the matter with the go-to voice on matters East African in the UK: the Kenyan anti-Moi resistance.
This was not possible, as they showed no inclination towards a principled political stand. I vividly recall one experience where one of their senior cadres, who also worked in a senior post at the good old Africa Centre, simply blocked the proposal that activist groups from the Uganda exile community also participate in the holding of the upcoming Africa Day celebrations, which were to focus on Uganda that year. Instead, an agenda of the festivities to be led by the (now (NRA/NRM-run) Ugandan embassy in the UK was very rudely imposed on the organising committee.
Get it clearly: a political refugee was defending the right of a sitting government to lock other political refugees out of a discourse regarding their own country.
But here’s the thing. The tragedy was not so much that the Kenyan revolution sold the myth of an NRA “liberation” to the Afro-Caribbean diaspora; it was that they also sold the same myth to themselves. My submission is that the subsequent strategic decisions made on the basis of that miscalculation led eventually to the absence of a viable “Left” voice, or even a simple legacy, in Kenyan politics today. Hence the endless Bonfire of the Vanities, aka, election time.
Footnotes to a lingering silence
However, a few years prior to that, I had had my own experience, while I was still active in London. I chance encountered the same prominent member of the anti-Moi resistance, right on the steps of the Africa Centre.
His tune, to which he was not dancing, had changed significantly. Having just come back from a trip to Uganda, he gave me a wholly unexpected response to my polite query as to how his trip had gone.
He had not one kind word to say about the entire NRA project or its leaders. His rant was long and excoriating, as well as very accurate.
This, coming from the same person I had witnessed pirouette with joy at a Ugandan presidential witticism, stunned me into silence. What could possibly have happened?
This is where the silence begins.
I will not speculate. I know of only two things. One, I read in a newspaper, of the Ugandan government’s decision to remove a certain key figure of the Kenyan armed resistance from Ugandan soil to Sweden. This was in the early 1990s.
I read also of a development years later when a small article and photograph showed members of what was being called the February Eighth Revolutionary Army (FERA) being repatriated back to Kenya after standing down, having been isolated in training camps in Uganda for nearly a decade.
It is back to the Kenya War of Independence riddle: How did Uganda’s relationship with the Kenyan revolution end, and for what reasons?
I asked a Kenyan writer, who had been tweeting a running commentary on new Moi-era Nyayo House revelations by former Mwakenya activists who had survived the torture chambers, if any information was coming out from them about how and why their relationship with the Uganda “revolutionaries” ended up? After promising to check and get back to me, I have not heard from her since on the matter. Has she too lapsed into the Kenyan language of silence?
I have lived with this issue for over thirty years, it turns out. I had to become knowledgeable about it because of the extent to which it was damaging our own political work. Now, I want to stop.
Reflecting on it a few years ago for an essay, I had emailed a response to someone I had known to be in the anti-Moi resistance regarding mail he had sent to me about some recent outrageous behaviour by his former friends now running Uganda. Basically, I asked if he was willing to accept his share of the blame in selling this outfit to the global Left, and what the hell had happened to him anyway, to disappear just like that?
“Many factors, global, local and internal to our movements ensured that we failed,” he wrote back. “Lack of discipline, knowledge, greed, dictatorship, sexual violence, lack of proper organisational accountability and so much else. Many young Kenyans perished because of what I think we can call ‘left bourgeois apathy’ and a lack of real political commitment. (Bourgeois envy of the rich was the driver of the ‘revolution’ and once achieved then the revolution for them had arrived). Thereafter, people must continue to justify their existence so they must continue shouting to at least assuage their ‘left consciousness’.”
There can be no doubt that conventional Kenyan politics, like the structure of the Kenya economy itself, cannot provide solutions to the deep-seated structural problems that Ngugi wa Thiong’o so ably began to describe and analyse over 40 years ago.
It is as if time has opted to stand still where the critical issues, like land reclamation, war reparations and workers’ rights, are concerned.
And there can be no doubt that if nothing useful is done, things will only get worse.
If there ever was a need for clarity of discourse, perhaps it is now, and if there was ever a place in need of it, perhaps it is Kenya. Instead, the country remains swamped in the politics of personality and inconsequence, and the very name “MwaKenya”, ends up reduced to a schoolyard slang for exam cheat-notes. An apt tribute, perhaps, to an organisation with too many leaders with a penchant for subterfuge and cutting intellectual corners.
Meanwhile, the last time I checked, a progressive diaspora space known as the Third World Book Press remains listed as the Uganda Chicago Consulate’s contact point for the Ugandan Diplomatic Mission to the United States.
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The Roaming of Colonial Phantoms and a History of Resource Plunder
Since colonization, Africa has provided its best raw materials for the global North. Can countries finally break this pattern?
The struggle for control over Africa’s natural resources has raged since the colonization of the continent. It continues today as the forces that undermine Africa shift from the former colonizers to transnational corporations, and the ideology that underpins the global economic order morphs from blunt “flag” colonialism to the hegemony of neoliberalism. The effect is still the same: the underdevelopment of African economies and undermining of state capacity to meet peoples’ needs. The following unpacks the roots of this persisting problem and offers some lessons from the early post-independence era, when governments across Africa recognized these issues clearly and enacted revolutionary policies to confront them.
Prior to colonialism, the countries of Africa were economically, politically, and sociologically structured organically around their internal needs and demands, meeting internal material and social challenges. This is not to say these societies were devoid of internal contradictions, conflicts between them, or engagement with the wider world––indeed, trade routes certainly extended beyond the continent. But on the whole, the economic structures and relationships that developed were shaped by dynamics and demands within African societies.
This was forcefully upended with the onset of colonialism, as African economies were extroverted, destroyed, and fragmented. A new structure was put in place in which African economies were inserted in the global economic order as providers of raw materials for the development of other countries––basically for imperial Europe. This has relegated the vast majority of the continent to a political economy structure of primary commodity export dependence.
Within this structure, African countries became dependent on the export of a small basket of barely processed minerals, timber, and agricultural products (cocoa, coffee, bananas, etc.) as raw materials to feed the industries of the global North. In return, Africa became dependent for their consumption needs on the import of the goods manufactured in the North, most often made using African raw materials.
This enforced “unequal exchange” of unprocessed so-called “low-value” raw materials for “high-value” processed goods has become the basic mechanism of unequal economic relationships between Africa and the advanced industrial capitalist North, and the means of continued appropriation of the wealth created in Africa by the North. This undermines the accumulation of wealth in Africa and its reinvestment for renewing, upgrading, and expanding productive capabilities of the societies on the continent, and therefore of their ability to meet the changing needs of the people. On the contrary, African countries and opportunities for their people have become trapped in the vicissitudes of the global market for their commodities over which they have little control.
The colonial restructuring of Africa’s economies and their orientation to the external needs of European industrialization have devastating consequences for the internal dynamics of the economies and the societies, marked by two key features:
First, as products which were before used and processed for an internal economy came to serve merely as unprocessed raw materials for Europe, the internal usage of these products was subverted. Iron, which was processed into agricultural tools and other mechanical tools, was now mined only to be carted out in raw form. Agricultural products which before were processed in wide-ranging forms for food, clothes, shoes, were now only exported in their raw forms. As a result, the chain of processes, skills, and knowledge of these products and their uses through the domestic economy was broken. Instead of being maintained and upgraded over time, the capabilities and capacity have become degraded.
Second, the relationships that existed between different types of economic activity and “sectors” of the economy were fragmented. The chain of mining, smelting, and crafting iron to supply the technological need of agriculture, such as tools for farmers, was fragmented during the colonial economy. Agricultural supplies to iron crafters were also equally disrupted. This shifted the overall nature of African economies so that these sectors no longer met the needs of and reinforced one another, helped each other grow, or evolved according to African needs.
As different sectors of the economy were no longer “speaking to each other,” the range of internal exchanges became limited and the overall economy became more shallow and weaker. For instance, farmers who now only sold their products to an external (North) market didn’t necessarily have an internal market for their products so that they could also expand their production and opportunities for livelihood. This led to a common belief that African countries have small markets, erroneously attributed to small national populations, and that there is simply nothing that can be done about it. But contrast this with global North countries such as the Netherlands or Denmark: their populations are smaller than many African countries, but because of the coherence in their economies they are able to have a deeper domestic market which allows for expanded production. Their economies were not fragmented and reoriented in the same way.
Such internal fragmentation and consequent shallowness of the African economy is aggravated by the artificial borders inherited from colonialism. Before colonialism, what now constitutes the national border between Ghana and Togo was a common space of economic interaction among societies. By being forced to operate behind new artificial borders also limits the range of exchange and economic depth.
Historically, the mining sector has been the focal as well as entry point for the construction of the primary commodity export dependent political economy. From South Africa to Zimbabwe to Ghana, colonization was consolidated as a process of European companies, supported by their governments, exercising possession and ownership of Africa’s minerals and expropriating the locals. This was replicated as more minerals were discovered in addition to gold, diamond, coal, and oil, and every time a new mineral is demanded by the global North, this dynamic is asserted anew.
However, primary commodity export dependence is not simply a reduction to the specific mineral or agricultural or other natural resources involved. Rather, it is the totality of relationships and dynamics of the appropriation of wealth, the extroversion of the economic dynamics, and fragmentation of African economies. This allows us to see how these dynamics extend beyond natural resources to other economic sectors, such as tourism, telecommunications, and finance. In tourism, for example, it is widely known that the higher end of the value-chain is dominated by a handful of transnational operators, who then appropriate the overwhelming bulk of the wealth generated, leaving Africans little out of it.
In this neoliberal era, the problem of primary commodity export dependence has been ignored at best and celebrated at worst. Promoted first by neoliberal economists and North policy institutions, an insidious narrative has proliferated that African countries should rely on their “comparative advantage,” recommending that they make better and more efficient use of their export of primary commodities. The power of this narrative has ensured that the transformation of primary commodity export dependence and its attendant problems as outlined above has ceased to be a central aspect of African policy making in the neoliberal period.
Echoing the neoliberal suppression of policies aimed at dismantling primary commodity export dependence, at the onset of neoliberalism the World Bank told African governments to abandon any notion to use mineral resources to serve social priorities or developmental priorities, and give up their running and management of minerals and mineral wealth to transnational companies. As the Bank stated:
The recovery of the mining sector in Africa will require a shift in government objectives towards a primary objective of maximizing tax revenues from mining over the long term, rather than pursuing other economic or political objectives such as control of resources or enhancement of employment. This objective will be best achieved by a new policy emphasis whereby governments focus on industry regulation and promotion and private companies take the lead in operating, managing and owning mineral enterprises.
Paradoxically, even the revenue from the export of primary commodities has been undercut through World Bank-promoted programs of lowering corporate taxes and royalties, and giving many concessions and incentives to transnational mining companies in the name of attracting foreign investment.
Many of the best tools to fight against dependency, such as development planning and import-substitution-industrialization, have either been actively repressed by programs like structural adjustment, or pushed into the margins by the dominance of neoliberal thought and “free market” policymaking practices. These tools were widely deployed by early post-independence governments to assert sovereignty over natural resources, before they were truncated by neoliberalism, which has reasserted extractive colonial dynamics.
In the early post-independence period, after formal decolonization, there was wide recognition from governments, across Africa and across ideologies, that the key task for development was to confront primary commodity dependence and its binding economic constraints. Kwame Nkrumah recognized the problem clearly in stating: “Africa is a paradox which illustrates and highlights neo-colonialism. Her earth is rich, yet the products that come from above and below the soil continue to enrich, not Africans predominantly, but groups and individuals who operate to Africa’s impoverishment.”
This recognition across the continent and the global South reverberated into mainstream policy institutions established in this era, such as the UN Conference on Trade and Development Planning or the African Institute for Development Planning. A key lesson from this era is the critical importance of restoring this recognition of the structure of African economies as a starting point for policy and activism.
Early post-independence governments worked to ensure that their economies accumulated for themselves by taking over the commanding heights of the economy strategically. This required asserting sovereignty, and therefore control, over their natural resources. The key mechanism for this was vesting the mineral wealth of their economies in the state. In Ghana, for instance, laws were implemented to declare that the mineral wealth or the wealth under the soil is vested in the Republic of Ghana and, it is the president who has custodianship.
Crucially, this nationalization extended beyond minerals to the mines themselves, even those already constructed. Taxation and royalties were also implemented to fund development and social programs, and the transfer of skills and technology was carefully facilitated.
Early post-independence leaders also saw beyond the hard economics of natural resource sovereignty to recognize its social dimensions. For instance, Kwame Nkrumah bought British mineral mines, which the UK had wanted to close as they did not make any profit. It came as a surprise to many that Nkrumah would purchase unprofitable mines, but his goal was not simple profit, but to create jobs as a social act to expand employment opportunities for the people.
This understanding of the social dimensions of dependency is key for the Post-Colonialisms Today project, as feminist politics is a central pillar. The basic recognition of dependency and its social dimensions, and the need to assert African agency over resources, provides a stronger basis to ensure power and agency for African women. At the same time, post-independence leaders must be critiqued for their patriarchal policies and tendency to sideline African women after independence despite their prominent role in anti-colonial struggles.
The early post-independence era also offers lessons on confronting the fragmentation of African economies. Their approach centered on industrialization: building African capacity to meet Africa’s needs rather than rely on the North to import high-value products.The key challenge many governments faced was generating the resources to support industrialization. Profits from exports from producing primary commodities were leveraged to support building factories, establishing institutional mechanisms, and funding social policies. The widespread use of tools such as the taxation of transnational corporations, protective tariffs, and royalties also generated resources.
However, a deeper problem often remained even as important efforts towards transformation were funded and planned: restoring internal linkages to African economies and making different sectors “speak” to each other once again. This challenge is particularly difficult and one many post-independence governments did not tackle sufficiently. As Post-Colonialisms Today researcher Akua Britum details, post-independence governments had to explore methods for funding development beyond taxation, such as reinforcing social programs to meet workers’ needs without reliance on large cash incomes.
Some countries paid particular attention to restoring these linkages. Post-independence Botswana, for instance, enacted policies to ensure the processing of minerals mined in the country must take place, at least in part, domestically. They also insisted that the procurement of inputs for mining must be sourced in Botswana. This meant that while the economy was temporarily reliant on producing minerals, they could still build up their industrial capacity and promote structural transformation.
There are limitations and layers of complexity to approaches in the post-independence era though: as Post-Colonialisms Today researchers Kareem Megahed and Omar Ghannam point out, post-independence land distribution in Egypt from landowning elite to the peasant class was reversed as peasants only received flimsy usufruct ownership. Under Kenneth Kaunda, Zambia nationalized their mines but still remained deeply controlled by international mineral value chains, meaning that even though they owned the copper mines outright, transnational copper companies managed to undermine their capacity.
Both the strengths and limitations of early post-independence policies offer a wealth of lessons for today’s struggles for control over Africa’s resources. Critically, the clarity in that period around the importance of African state control over natural resources offers a path forward for contemporary efforts––it must be wrestled away from transnational corporations today just as it was wrestled from colonial forces. With basic policies such as nationalization being halted outright, as seen recently in Zambia, this task remains as urgent as ever.
This article is part of the “Reclaiming Africa’s Early Post-Independence History” series from Post-Colonialisms Today (PCT), a research and advocacy project of activist-intellectuals on the continent, working to recapture progressive thought and policies from early post-independence Africa to address contemporary development challenges. It is adapted from a recent webinar on natural resource sovereignty which you can listen to here. Sign up for updates on the project here.
The Imperialist Soul of Social Democrats
Alfie Hancox writes how the apparently progressive post-war government in the UK which delivered unprecedented social security simultaneously undermined progressive political futures in the Global South – national liberation movements for land and resource sovereignty were thwarted. Hancox reveals Labour’s Aneurin Bevan’s role in deepening British imperialism.
The working-class vision of socialism during this period may be blurred by the corruption of the ‘welfare state’—Kwame Nkrumah
As the popular national story goes, after the Second World War the British working class, seeking a just reward for their sacrifices, came together to win a fairer society by voting in the Labour government which built the welfare state. At the heart of this reputed ‘Spirit of ‘45’ was the architect of the National Health Service (NHS), Aneurin ‘Nye’ Bevan (1897–1960). Bevan has pride of place in the romanticised pantheon of the Labour left, and he is widely held to epitomise the party’s ‘socialist soul’. While often memorialised as a class warrior who once called for ‘the complete political extinction of the Tory Party’, behind ‘the myth of the miner prophet’ there lies a much more complex and contradictory picture of Bevan the statesman.
Britain’s post-war welfare settlement emerged against the backdrop of negotiated decolonisation – which was by no means a peaceful or straightforward process – and class compromise within the bounds of the capitalist nation-state was mediated by an enduring relationship with Empire. For Bevan, socialism was above all a ‘language of priorities’, and a critical overview of his parliamentary career reveals that colonised peoples in Africa, Asia and the Caribbean were often a subordinate element in his considerations, despite his long-standing friendship with Indian independence leader Jawaharlal Nehru.
It is also often forgotten that the welfare state was serviced by a migrant workforce extracted from Britain’s colonial ‘dependencies’, who were greeted upon arrival with racial-exclusionary impulses which were at times reinforced by Bevan himself. Similar ‘nativist’ tendencies remained present in the recent social democratic revival, demonstrating the need for an interrogation of the traditional Labour movement’s entanglement with imperialism.
The welfare state as neocolonial compact
Social welfare reforms delivered by the state have a contradictory class character. On the one hand, they constitute immediate gains for workers, but at the same time they assist in the reproduction of a value-creating labour force and represent concessions which may boost the legitimacy of capitalism. Welfare measures thus play a mediatory function in the push and pull of class struggle, the surge forward and the reactive containment. Interwar Britain was not wholly immunised from the social convulsions that shook continental Europe, and one wartime Conservative Member of Parliament warned in a famous speech: ‘If you do not give the people social reform, they are going to give you social revolution.’
The reforming Labour government of 1945–51 adopted a carrot and stick approach to class compromise, as the expansion of social housing and public education, and advent of free healthcare, was accompanied with a consolidation of workplace discipline. Bevan claimed to have received his political training in Marxism, but his true faith was in parliamentary democracy, and he believed that national industrial management laid the foundations for the construction of socialism ‘from above’. As a member of Clement Attlee’s Ministerial Emergencies Committee, the erstwhile trade union militant helped defeat a strike wave in the newly nationalised industries (a response to efficiency drives), using the Supply and Transport Organisation which two decades earlier helped beat back the General Strike of 1926.
Britain’s post-war welfare settlement emerged against the backdrop of negotiated decolonisation – which was by no means a peaceful or straightforward process – and class compromise within the bounds of the capitalist nation-state was mediated by an enduring relationship with Empire
While welfare concessions reflect the domestic class balance of forces, this is only one part of the story. As the British New Left historian John Saville identified in 1957, ‘the flexibility and manoeuvrability of the ruling class’ in charting a new social consensus had ‘been derived from the possession of the world’s largest Empire.’ It was this situation which enabled the Labour government to square the circle of maintaining (relative) class peace at home, without eliminating capitalist exploitation. The Pan-Africanist Kwame Nkrumah, in his seminal 1965 study Neo-Colonialism, explained how the governing elite in Europe and North America found a means to deal with social demands at home after the war:
A deliberate attempt was made to divert colonial earnings from the wealthy class and use them instead generally to finance the ‘Welfare State’ … this was the method consciously adopted even by those working-class leaders who had before the war regarded the colonial peoples as their natural allies against their capitalist enemies at home.
Immediately following the war, Britain was facing a currency balances crisis that called Labour’s social plans into question. Bevan was not explicit about where the money for Attlee’s ‘New Jerusalem’ would come from, but his colleague Evelyn John Strachey, a former Marxist and Labour’s Minister of Food, was more forthright. During a parliamentary debate on a Colonial Development bill in 1948, the year of the NHS’s founding, Strachey concluded that ‘by hook or by crook, the development of primary production of all sorts, in the Colonial areas, Colonial territories and dependent areas in the Commonwealth … is, it is hardly too much to say, a life and death matter for the economy of this country.’
A deliberate attempt was made to divert colonial earnings from the wealthy class and use them instead generally to finance the ‘Welfare State’ … this was the method consciously adopted even by those working-class leaders who had before the war regarded the colonial peoples as their natural allies against their capitalist enemies at home.
The Attlee government essentially pursued a policy of issuing ‘IOUs’ to the colonies in return for the dollars earned from key exports such as rubber and tin from Malaya and cocoa from Ghana. Britain’s post-war reconstruction employed ‘a more systematic exploitation of colonies than at any previous time in imperial history’ – with the active support of the labour bureaucracy. The trade union leader, Ernest Bevin, declared: ‘I am not prepared to sacrifice the British empire [because] it would mean that the standard of life of our constituents would fall considerably.’ As the Trinidadian Marxist George Padmore put it, these labour lieutenants of imperialism wanted to turn the British working class into collective ‘shareholders of the Empire.’
British socialism’s civilising mission
Writing in the socialist newspaper Morning Star, the trade unionist and historian Graham Stevenson has attempted to defend the legacy of the welfare state, and detach it from Attlee’s imperialist adventures in Korea, Malaya and Iran, by arguing that ‘foreign policy was not in Nye Bevan’s remit’. It is well known, however, that Bevan had wanted the Colonial Office, and he was an influential voice in international affairs as the charismatic leader of the ‘soft left’ Tribune faction.
Though Bevan’s rejection of the pre-war colonial status quo did put him at variance with the Labour right, he nevertheless stressed he was ‘against any proposal for complete self-government’ until the colonised countries had endured sufficient tutelage under British parliamentary democracy. He believed in the civilising mission of the ‘Socialist Commonwealth’, and in 1948 declared that with the advent of the National Health Service Britain had achieved ‘the moral leadership of the world’. This paternalistic mindset, which smacked of the ‘white man’s burden’, was typical of the ethical socialist tradition in Labour, and distanced Bevan from the approach of the Comintern-affiliated League Against Imperialism and the Manchester Pan-African Congress, which both rejected the ‘Enlightened’ colonial doctrine of trusteeship.
Bevan never challenged the unequal economic relationship with the ‘dependencies’ which characterised Britain’s free trade imperialism, or what he preferred to call ‘the legitimate claims of world commerce’. The superior British capacity for ethicizing self-interest was shared by Bevan’s wife and fellow MP Jennie Lee, who said at Labour’s annual conference in 1956, without a hint of irony: ‘We have to work for the day when there will be a higher standard of living here, a higher standard of living in the colonies, and when as free and friendly nations they will want us to be their bankers.’
It was in his attitudes to the Middle East that Bevan’s more overtly imperialist leanings came to the fore. While opposing the Anglo-French invasion of Egypt, Bevan nonetheless expressed his outrage when President Gamel Abdel Nasser, who he racistly dubbed ‘Ali Baba’, nationalised the Suez Canal used to transport ‘our oil’. In justifying the Zionist colonial project that violently displaced 700,000 Palestinians, Bevan also argued in the Cabinet that ‘it was not necessarily true that we must avoid estranging Arab states. A friendly Jewish state would be a safer military base than any we should find in any Arab state’. He thought that Europeanised Jewish settlers could shake up the ‘semi-medieval institutions’ of the Arab world and prepare the grounds for socialist democracy, betraying a racialised view of civilisational development.
Bevan’s wavering stance on colonial liberation didn’t make him an outlier on the Labour left. For example, it was the former treasurer of the Movement for Colonial Freedom, Anthony Greenwood, who as Labour’s Colonial Secretary oversaw the ousting of British Guinea (Guyana)’s socialist Premier Cheddi Jagan. The Communist Party theoretician Rajani Palme Dutt identified this tried and test pattern of western social democracy, whereby ostensibly left-wing spokespersons are ‘given positions in the imperialist machine such as would not only gag them from expressing anti-imperialist sentiments but compel them to undertake the official duty of defending imperialist policies’.
As the British New Left historian John Saville identified in 1957, ‘the flexibility and manoeuvrability of the ruling class’ in charting a new social consensus had ‘been derived from the possession of the world’s largest Empire
Ultimately, the government that delivered unprecedented social security at home simultaneously thwarted progressive political futures in the Global South – national liberation movements for land and resource sovereignty, and regionalist aspirations like those fleetingly concretised in Nkrumah’s Union of African States. Labour’s inglorious colonial record came up one time when Bevan was lecturing the Conservatives on their imperial policy. When he mentioned the imprisonment of Nkrumah, Tory members opposite reminded him that the Attlee government he served in as Health Minister was responsible! Bevan brushed this off, replying: ‘Well, we shoved him in gaol. If honourable members will restrain their hilarity for a moment, I said that this is part of the classic story of these struggles.’ This glib response omitted the killing of unarmed protestors in Ghana, which took place months before the arrest of Nkrumah. The West African Students’ Union, of which Dr. Nkrumah was a former member, noted that US imperialism often appeared a lesser threat to colonial independence than ‘British Socialism’.
An additional pillar of Attlee’s foreign policy was the backing of Western Europe’s remilitarisation under the US Marshall Plan, enabling the British Communist Party to declare that Labour’s welfare state was really a ‘warfare state’. Before WWII, Bevan had alienated the Labour leadership by calling for a United Front with communists against the fascist threat in Europe. However, his sympathies had changed with the onset of the Cold War, as anti-colonial movements supported by the Soviet Union destabilised the hegemony of the western imperial powers; and the Bevanites became enmeshed in an ideological struggle pitting Occidental social democracy against Marxism-Leninism. Bevan’s 1951 ‘rebellion’ against Labour’s militarism was not a protest against the genocidal proportions of the Korean War – he had in fact fully supported the Anglo-American invasion of the Peninsula – but because bloated defence spending was now cutting into his health service.
Empire and the National Health
The welfare state also carried the imprint of Empire domestically. While healthcare is a basic social necessity, historically the state provisioning of medical services has been framed in terms of labour productivity and, from the late-nineteenth century, imperialist ideologies of racial hygiene. The Liberal economist William Beveridge’s 1942 blueprint for the welfare settlement recommended that ‘good stock should be allowed to breed while bad stock would be ameliorated through state intervention’, and similar eugenics-influenced sentiments permeated the Labour movement through the Fabian Society.
The nationalisation policies in 1945–51 were not in any meaningful sense socialist, being administered from above by the capitalist state. While Bevan described the National Health Service as ‘pure socialism’, it was compromised from the start by the continued existence of independent contractors and retention of private practice. Nevertheless, the post-war reforms were a step forward in terms of collective social security, and they boosted loyalty to the nation-state that administered them: welfare came ‘wrapped in the Union Jack’. The language of socialism was co-opted and degraded by what Tom Nairn termed Labour’s ‘nationalization of class’, and lost in the process of the patriotic social compact were the Marxist values of working class self-empowerment.
Notions of national belonging and entitlement in Britain became increasingly racialised after the war, and as Satnam Virdee reminds us, the apogee of British social democracy ‘was also the golden age of white supremacy [and] legal racist discrimination’. When migrant workers from the non-white ‘New Commonwealth’ were induced to bolster Britain’s public services and stagnating industries, they were met with a racist ‘colour bar’ in employment and housing, often reinforced by the white-dominated trade unions. In 1948, a year that saw violent attacks on Black residents in Liverpool, Bevan wrote that if ‘colonial subjects come here on their own responsibility’ they ‘cannot complain if it is not all plain sailing’.
An informal caste system was built into the NHS itself, with workers of colour restricted to the lowest-paid employment grades, regardless of their level of training. A Brixton-based Black feminist group described how the health service was like a colony in the way it was run: ‘in the head of the black nurse from the Caribbean is the echo of slavery; in the head of the Asian nurse is the servitude to Sahib and Memsahib.’ Britain was simultaneously draining skilled medical labour from developing countries, the effects of which were described in Walter Rodney’s How Europe Underdeveloped Africa. The hyper-exploited labour of Black and Brown women was unacknowledged by Bevan, who ascribed the NHS’s success to ‘the vitality and genius of the British people’.
Healthcare was quickly propelled to the centre of popular anti-immigrant discourses, and only a year after the NHS’s inception Bevan succumbed to nativist pressures by assuring voters that he’d ‘arranged for immigration officers to turn back aliens who were coming to this country to secure benefits off the Health Service’. The image of non-British ‘foreigners’ exploiting the NHS was a trope later deployed to great effect by Conservative MP Enoch Powell in his infamous ‘Rivers of Blood’ speech.
The welfare state also carried the imprint of Empire domestically. While healthcare is a basic social necessity, historically the state provisioning of medical services has been framed in terms of labour productivity and, from the late-nineteenth century, imperialist ideologies of racial hygiene.
Bevan’s capitulation reflected a failure to offer a principled counter to anti-immigration rhetoric. His celebrated essay ‘In Place of Fear: A Free Health Service’ was riven by a tension between the defence of ‘the collective principle’ in terms of socialist universalism, and a cost-benefit approach that stressed immigrants’ contributions to ‘national revenues’, and the expenses that would be incurred by passport checks at hospitals. When Bevan rebuked the Trades Union Congress’s call for immigration restrictions after the 1958 racist riot in Notting Hill, this was not on grounds of proletarian internationalism, but the potential damage it would do to the image of the Commonwealth as ‘the greatest constitutional experiment in the history of nations’.
The legacy of Empire persists in the health service today, as demonstrated by the revival of medical racism in the Coronavirus context. The NHS is also still dependent on the labour of precarious migrant workers, now extracted from developing countries such as the Philippines and Nigeria. The present struggle to defend healthcare services in Britain thus needs to be coupled with a historical awareness of the inherent dangers of seeking social reform within the confines of the imperialist nation-state. We should look beyond the elitist parliamentary socialism of Bevan, to the alternative politics of metropolitan anti-colonialists like Dutt and Padmore who sought not a class settlement within the parameters of capitalist competition, but the levelling of wages and conditions across national and racial boundaries. The experiences of the 1970s–1980s further demonstrated that rank-and-file struggles in the health sector, often instigated by low-paid Black ancillary workers, can galvanise the labour movement in a profoundly progressive manner. We can draw on these lessons, and reconnect with more radical, worker and patient-driven visions of socialist healthcare which target the social roots of ill-health intrinsic to capitalist exploitation.
This article was first published in the Review of African Political Economy Journal.
Neocolonial Components of Algorithmic Capitalism in Africa Today
More than half a century after Kwame Nkrumah first articulated his magisterial critique of neocolonialism, Scott Timcke argues his critique remains just as relevant in the analysis of present-day developments of capitalism in Africa.
The present convergence of finance and wireless technology has generated considerable enthusiasm in development circles about the promise of connectivity and FinTech to improve quality of life and create wealth on the African continent. The prototypical example that proponents point to is M-Pesa, a service run in Kenya by Safaricom. Launched in 2007, M-Pesa is a form of mobile banking which uses cellphone accounts as a financial service, permitting transfers and credit extension facilities. Initially funded by the United Kingdom’s Department for International Development (DFID), the service was commercialized through a joint venture by Vodafone and Safaricom.
By 2018 there were 30 million customers and 6 billion yearly transactions. By most assessments, the service is a success. This blogpost revisits that conclusion by asking how these kinds of FinTech technologies, in their current configuration, perpetuate neocolonial relations. Replacing direct military rule, neocolonial relations can be understood as the coordinated exploitation of developing countries by advanced capitalist ones through their clout in international political economy. If such a claim at first appears like a stretch because it appears conspiratorial, it is worth recalling how European imperial and colonial practices were naturalized and normalized for most of modernity.
While ‘the methods of neo-colonialists are subtle and varied’ let us begin with the obvious. Desires to ‘bring Africa online’ in the 2000s had to confront stark realities born from both (i) the legacies of colonial infrastructure planned primarily to support resource extraction or settler communities, and (ii) the IMF imposed structural adjustment policies that slashed state maintenance budgets and social, economic, and political infrastructure. So, when digital neo-modernization advocates maintained that without access to the internet people in the Global South would face a digital divide which would exacerbate poverty that stemmed from the already asymmetrical relations in the global system, they overlooked the very history that gave rise to those inequalities and deficiencies in the first place. But this rhetoric of digital inclusion tended to overlook the historical materialist method at the heart of discussions about digital inequalities. Indeed the ‘connectivity paradigm’ currently promoted by the World Economic Forum and Facebook focuses on building infrastructure to create markets and customers, which will bridge the digital divide. However, this conceptualization ignores the insights of the scholarship around uneven and combined development or the research on the spatial fix required by capitalism to stall social problems in metropoles. In other words, for all the discussion about connectivity when digital neo-modernizers deny the connections of history; they deny how some polities are rich because others are poor.
Take the case of rising household over-indebtedness mediated by micro-lending platforms like M-Pesa. Sociological studies of the working-class in Kenya, like that by Kevin Donovan and Emma Park, demonstrate how these digitally mediated financial markets create debt traps for this class. In effect their earnings are used to pay off debts and more loans are taken against future earnings to service existing debts. This digitally mediated indebtedness of the working class is facilitated by the combination of the increase in the volume of rents extracted in the modern financial economy as well as, crucially, analysis of user generated data to assess their creditworthiness. In short, social reproduction is articulated through the logic of this financial system in turn causing severe maldistribution. Through this employment of FinTech ‘poverty is understood as a new frontier for profit-making and accumulation.’ These are the kinds of processes that Dan Kotliar and Abeba Birhane have in mind when they write about data orientalism and the algorithmic colonization of Africa respectively.
While the excellent critical literature on FinTech in Africa is growing, too often this work is lost in the analytical (and political) noise of neo-modernization. As the connectivity paradigm illustrates, this ideology has a naïve comprehension of technology as a social form. By contrast, when approached from a critical perspective, FinTech is not confined to reconfiguring or extending new services. Rather it involves creating new markets, introducing new machinery to reduce labor costs and more generally aiding inter-sector competition. But most importantly, FinTech is concerned with enclosing and capturing the value in existing informal lending practices the African working class has already built themselves. For example, South African informal saving networks are estimated to hold US$3 billion. To put it another way, the purpose of FinTech is to readjust the balance of power between capital and labor. This means that the central issue is not about the outcomes this technology produces, nor is it even a matter of access. The fundamental question is about how control rights of this technology reside with a minority of shareholders and how their interests are adjacent to the interests of their firms’ customers. And through indebtedness, FinTech is effectively creating a ‘digital-creditor-debtor-divide’ in Africa.
There is considerable value in revisiting Kwame Nkrumah’s Neo-Colonialism, the Last Stage of Imperialism to understand the neocolonial components of algorithmic capitalism (informational or cybernetic capitalism). Published in 1965 and written in the wake of British Prime Minister Harold Macmillan’s 1960s Wind of Change speech in the Parliament of South Africa in which the Conservative British government signaled that is would no longer actively oppose independence movements, neocolonialism as Nkrumah described it, was a technique of indirect rule kept in place through a combination of economic arrangements and treaties, innovations in communication technology, and with the assistance of local sympathetic agents. In short, Nkrumah argued that European politicians like Macmillan and Charles de Gaulle offered disingenuous statements about the formal end of colonial rule, in part because newer mechanisms of colonial exploitation were possible to implement.
As a quick illustration of the durability of neocolonialism as a form of imperial rule, consider how, sixty years after formal political independence, the CFA franc has kept former French colonies under the influence of France monetary policy and structuring the economic relationship between France and these former colonies. Fanny Pigeaud and Ndongo Samba Sylla’s recently published Africa’s Last Colonial Currency concretely shows how 162 million people in 15 states have France mediate their monetary policy. When paired with the frequent military interventions that still take place, as Nkrumah accounted for, African populations continue to be subjects of scientific and financial experimentation by global powers.
Even reviewing Nkrumah’s sequence of chapters gives an early indication of the larger argumentation and stakes of his thesis. “Exercised through economic or monetary means” and “by a consortium of financial interests” imperialist finance and its currencies enable capitalists to establish corporations dedicated to extracting raw materials from concessions. By pressing labor—whose wages are artificially depressed through monopoly in economic sectors and the monopsony of labor (a market situation in which there is only one buyer) like in many African extractive economies—the profits of which are repatriated to metropoles through monetary zones and foreign banks. Indeed, at the time the book even caught the eye of the CIA in November of 1965. Nkrumah’s government would not last even four more months. It was deposed in February 1966 by a military coup. While it is difficult to adequately discuss Ghanaian politics in the 1960s in this venue (and more generally we must resist mono-causal explanations) it is nevertheless telling that Nkrumah’s removal set in motion a ‘diplomatic realignment’ that benefited the West.
Indeed, it is this kind of protracted material struggle between oppressor and oppressed that gave rise to the neocolonial critique. In the 1989 edition of The Black Jacobins, CLR James included an appendix ‘From Toussaint L’Ouverture to Fidel Castro’ in which he writes that about the intellectual encounter between the West Indians like Marcus Garvey and George Padmore and Africans like Jomo Kenyatta and Kwame Nkrumah. Calling this “one of the strangest stories in any period of history”, James described how encounters between sets of migrants in European cities led to the formation of groups like the International African Service Bureau, as Theo Williams has previously discussed on roape.net. Being in metropoles these Pan-Africanists had front row seats to witness the transition from ‘the old colonial system’ that had stood since the 1884-1885 Berlin Conference to ‘neocolonialism’ that emerged after World War Two. Through their ‘criticism of the weapon’—to employ a line from Marx’s Critique of Hegel’s Philosophy of Right—the Pan-Africans made their theory ‘a material force.’
While there are several tendencies in African studies, neocolonialism and neo-modernization represent two divergent conceptualizations of actions occurring on the continent. Despite protestations otherwise, neo-modernization is institutionally, philanthropically, and academically entrenched. It provides the initial frame of reference for design of empirical studies. And it is precisely “because they have already established a near monopoly of what is written on the subject” to enroll some of Walter Rodney’s remarks, that space is made for the neocolonial critique. This critique can, for example, show how local intermediaries facilitate neocolonial rule. Walter Rodney called these local agents’ allegiance to, or cynical cooperation with neocolonial powers, part of the ‘elementary conditions’ of neocolonial rule. For example, as it applies to algorithmic capitalism, the Kenyan government owns 35% of Safaricom. This means that the state gains revenues from the indebtedness of its citizens and the commodification of their data that Donovan and Park describe. But here arises a contradiction, because these revenues may be offset by costs spent to address the social consequences of indebtedness like homeless and mental illness. Indeed, depending upon their mandate, parts of the Kenyan bureaucracy are likely working at cross purposes from one another. This adds conflicting interests to any intra-governmental discussions on how (or if) to regulate lending apps like M-Pesa.
To recap, aside from the skews and parameters that arise from internal properties, it is true that there is nothing intrinsically exploitative about digital technology. That said, due to the global supremacy of the private property regime, the meaning and operation of these digital infrastructures is overdetermined by capitalist values. Accordingly, using neocolonialism in studies of digital sociology can help us focus less on the mechanisms of this or that platform, and more on how platforms are part of the basic forms of a society that shape social relations. In this vein, neocolonialism provides a different methodology—a counter-narrative that foregrounds the experience of the oppressed—that comes to vastly different conclusions to the neo-modernization perpetuated in the elite ‘fintech-philanthropy-development complex’.
This complex promotes platforms to advance economic liberalization and skirting existing regulations believing that such policy courses can nominally improve material conditions for Africans. However, in practice due to platform mediated financialization setting up conditions of perpetual insolvency, the lived-experience of the African working class is delimited by the interests of metropolitan capital, an arrangement that is reminiscent of the same kinds of subordination that Nkrumah described in the latter half of the 20th century. Much like in the 20th century this most recent iteration of neocolonialism will have long reverberations.
This article was first published in the Review of African Political Economy Journal.
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