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The Contribution of African Philosophy to Conceptual Decolonisation: A Reply to Sanya Osha

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Kwasi Wiredu’s contribution to philosophy not only pushed philosophical discourse forward but has been instrumental towards the decolonization process in Africa.

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The Contribution of African Philosophy to Conceptual Decolonisation: A Reply to Sanya Osha
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In “Conceptual Decolonisation: Kwasi Wiredu’s Disruption of Philosophy”, published in The Elephant on 25th April 2019, Sanya Osha argues that while the celebrated Ghanaian philosopher, Kwasi Wiredu, has disrupted Western philosophy, his efforts at conceptual decolonisation within the framework of analytic philosophy are not radical enough because, allegedly, they remain captive to the Western philosophical canon. Osha has pursued the same line of argument in his article on Wiredu in the Internet Encyclopedia of Philosophy.

It is appropriate to remind ourselves early in this article that since colonisation denotes foreign invasion and occupation that robs its victims of their political autonomy, material resources, and their attendant right to cultural expression in its diverse manifestations, conceptual decolonisation necessarily implies the victims’ initiative to evict foreign ideas that occupy and dominate their way of thinking, and to assert their right to think and act as they choose. Scholars have frequently observed that colonisation had a three-pronged approach: military action to physically subdue the armed resistance of its victims, religion to weaken their resolve for armed resistance, and formal education to superimpose on them a Western worldview with its “white” supremacist orientation. Conceptual colonisation mainly functions at the level of religion and formal education, and so its deconstruction must operate along the same lines.

Not bound to Ancient Athens

Osha asserts that “The Athenian origins of Western philosophy obviously do not address the urgencies of African existential dilemmas and this is probably one of the reasons that African philosophy sometimes appears not to be in the forefront of the social processes of decolonisation in Africa. … the African subject is compelled, with little or no voice, to find its locus of muteness within an invariably Western philosophical canon.” He seems to be implying that all African scholars of philosophy only feel accomplished in the discipline if they can expound the thoughts of the ancient Greek philosophers such as Thales, Pythagoras and Anaxagoras, Socrates himself, and his myriad academic descendants such as Plato, Aristotle, Augustine of Hippo, Thomas Aquinas, David Hume and Immanuel Kant, among others. However, Osha’s view, which implies that philosophy is essentially a Western discipline, risks creating the false impression that non-Western cultures in Africa, Asia, Central America, South America, New Zealand and Australia do not undertake philosophical reflection, thereby reinforcing the conceptual colonisation that he and Wiredu are agreed ought to be uprooted.

For centuries the West debated the question as to whether Africans had the ability to philosophise, to which Georg Wilhelm Friedrich Hegel, in the introduction to his Philosophy of History, gave a definite answer in the negative, insisting that Africa was a dark continent without logic, and therefore without history and civilisation. Underlying this question was the widespread belief in the West that Europe’s culture is characterised by reason and non-European ones by emotion, superstition, or whatever else, but certainly not reason. Thus the renowned Kenyan philosopher D.A. Masolo, in African Philosophy in Search of Identity, observed that at the centre of the debate on African philosophy is “the concept of reason, a value which is believed to stand as the great divide between the civilised and the uncivilised, the logical and the mystical.”

However, as Jennifer Lisa Vest correctly observed in “Perverse and Necessary Dialogues in African Philosophy”, “To engage in academic dialogues implicitly or explicitly guided by a request or a felt need to justify and defend the very possibility of African philosophy or African rationality is to engage in perverse and unnecessary dialogues” – perverse because they question the very humanity and attendant rationality of Africans, and unnecessary because such humanity and its attendant rationality need no demonstration.

For centuries the West debated the question as to whether Africans had the ability to philosophise, to which Georg Wilhelm Friedrich Hegel, in the introduction to his Philosophy of History, gave a definite answer in the negative, insisting that Africa was a dark continent without logic, and therefore without history and civilisation.

The publication of the English translation of Placide Tempels’ La Philosophie Bantoue as Bantu Philosophy in 1952, with a second better known edition in 1959, was a classical enactment of the adage that one ought to refrain from judging a book by its cover, for it ironically argued that Africans are incapable of individualised, rational, philosophical reflection, reinforcing the belief that Africans are outsiders to the kind of philosophical reflection undertaken in Europe. For Tempels, “African philosophy” simply meant a purported monolithic African worldview. Indeed, Tempels was convinced that Africans could not articulate their own “philosophy”, so that it rested on Europeans to explicate it: “It is we [Europeans] who will be able to tell them [Africans], in precise terms what their inmost concept of being is. They will recognise themselves in our words.”

Regrettably, John S. Mbiti’s celebrated African Religions and Philosophy, first published in 1969, adopted Tempels’ theoretical framework, with Mbiti sparing only one chapter for what he called “African philosophy”. Notice that the title of Mbiti’s book suggests that there are many African religions, but a single African philosophy.

It is also regretable that Mbiti’s book got to be much better known than The Mind of Africa, written seven years earlier, in 1962, by the Ghanaian philosopher William E. Abraham. Abraham’s book was a philosophical masterpiece that grappled with various issues regarding the direction that newly independent African states were bound to face. In his preface, Abraham wrote: “I have not merely tried to describe and isolate the forces at work in Africa, and to describe the people among whom the forces are unleashed. I have sought the fundamental framework within which these forces are set, that framework which reveals the people of Africa in their human condition in society. Every society has an ideology. It is the ideology of a society which yields those principles in the light of which significant events are judged to be significant.”

Since Abraham’s seminal work, philosophers too many to count, from different countries in Africa, have penned down their thoughts on various subjects, not least that of conceptual decolonisation. These include, but are certainly not limited to, Ghana’s Kwasi Wiredu and Kwame Gyekye, Benin’s Paulin J. Hountondji, Senegal’s Souleymane Bachir Diagne, Cameroon’s Jean-Godefroy Bidima, Nigeria’s Olu´ Fe´mi Ta´ I´wo` and Nkiru Nzegwu, Malawi’s Didier Njirayamanda Kaphagawani, Ethiopia’s Bekele Gutema Jebessa, Eritrea’s Tsenay Serequeberhan, and Kenya’s H. Odera Oruka and D.A. Masolo.

Wiredu in touch with the people’s struggles

Wrote Osha: “For philosophy to obtain relevance to the practices of everyday life in Africa, it has to be embedded in and defined by everyday struggles and experiences.” This is precisely what Wiredu does in a good number of his works.

In his 1967 “African Traditional Thought and Western Science”, Robin Horton asserted that Africans are incapable of a detached evaluation of their systems of thought in terms of truth and falsity. More specifically, Horton asserted that African religious systems of thought were “closed”, by which he meant that they did not envisage alternatives to the established systems of thought.

However, in “How Not to Compare African Traditional Thought with Western Thought”, published as a chapter in his Philosophy and an African Culture, Wiredu points out that Horton ought to have compared African religion with Western religion, and African scientific thought with Western scientific thought. While for Osha this is a mere attempt at disrupting the Western philosophical canon through a synthesis of African and Western philosophy, Wiredu’s rejoinder served the crucial role of slowing down the spread of one more Western myth presented as objective analysis of African realities.

Conceptual Decolonisation: Kwasi Wiredu’s Disruption of Philosophy

Read also: Conceptual Decolonisation: Kwasi Wiredu’s Disruption of Philosophy

An important issue in philosophical discourses by African scholars is the role of language: how much independence can such scholars really assert in their intellectual productions if they continue to be beholden to the languages of their erstwhile colonisers? In Decolonising the Mind: The Politics of Language in African Literature, Ngugi wa Thiong’o famously highlighted the fact that there is no escape from mental subjugation to Western imperialism as long as creative writers in Africa continue to use such languages. Osha is aware of the fettering effect of language, but charges Wiredu with perpetuating it: “The African subject thus finds him/herself entrapped within a Western philosophical vocabulary that necessarily constrains his/her discursive agency, notwithstanding the realities of being ensconced within an ostensibly African voice, in this case, Wiredu’s own voice.”

An important issue in philosophical discourses by African scholars is the role of language: how much independence can such scholars really assert in their intellectual productions if they continue to be beholden to the languages of their erstwhile colonisers?

However, Wiredu has consistently called attention to the challenges of undertaking philosophical reflection in Western languages on the basis that they are carriers of Western worldviews that necessarily colour the cogitations of the African philosopher. He presents some of his thoughts on this issue in his “Formulating Modern Thought in African Languages: Some Theoretical Considerations”, which appeared in The Surreptitious Speech: Presence Africaine and the Politics of Otherness 1947-1987 edited by V. Y. Mudimbe.

Furthermore, in “Toward Decolonizing African Philosophy and Religion”, Wiredu is emphatic that African philosophy will go a long way on the road to decolonisation when African scholars utilise their indigenous languages in their philosophical works, and points out that many other people think philosophically in their indigenous languages as a matter of course. To illustrate his point, he takes up Placide Tempels’ claim, in Bantu Philosophy, that for the Bantu, “Being is force and force is being”, and points out that the very sentence cannot be translated into his Akan language, which, he tells us, does not have the existential verb “to be”. From this he infers that what Tempels claims about the Bantu in this regard cannot be attributed to the non-Bantu Akan, and that this is particularly significant because Tempels often gives the impression that what he purportedly found among the Bantu is applicable to all Africans.

Wiredu further points out that the late Alexis Kagame, himself from the Bantu, reported that Tempels’ sentence is also incapable of translation into Bantu languages. Wiredu goes on to observe that “If Kagame is right, then whatever it was that Tempels noticed about Bantu thought was radically mis-stated by the use of an inapplicable Western category of thought, namely, the concept of being as existentially construed. It is a concept that was obviously deeply ingrained in Tempels’ own manner of thinking, and he very well may have thought it universal to all human thinking.” Consequently, Wiredu points out that “it is fair to say that any Africans who go about disseminating Tempels’ claim without confronting the conceptual issue are simply advertising their colonial mentality for all who have eyes to see.”

What is more, Wiredu has led by example, in that he has contributed a chapter written in his Akan language to Listening to Ourselves: A Multilingual Anthology of African Philosophy, a ground-breaking volume edited by Agnes B. Curry and Anne Waters, with a foreword, most appropriately, by Ngugi wa Thiong’o. The other six contributors to the anthology – every scholar writing an essay in his or her own language, with accompanying English translations undertaken by scholars who are native speakers of the respective tongues – are Souleymane Bachir Diagne (Wolof), Messay Kebede (Amharic), D.A. Masolo (Dholuo), Fred Ochieng’-Odhiambo (Dholuo), Betty Wambui (Gikuyu), and the late Emmanuel Chukwudi Eze (Igbo). The editors indicate that Wiredu’s calls for conceptual decolonisation played a large part in inspiring the anthology.

Moreover, while Osha seems to imply that Wiredu’s philosophy is purely analytic (the kind undertaken in the British Isles and North America), D.A. Masolo noted in “Narrative and Experience of Community as Philosophy of Culture” that one implication of the communalistic and narrativistic approach of African philosophy is that the dichotomy between analytic and continental philosophy, so characteristic of Western philosophy, is not applicable to it.

Besides, contrary to the impression that Osha creates that Wiredu’s philosophy is strictly analytic, Wiredu also delves into contractarian philosophy, so closely associated with continental philosophy, when in Cultural Universals and Particulars: An African Perspective, he questions the almost hegemonic confidence in the Western liberal majoritarian multiparty systems of governance in post-colonial African states, and appeals for the adoption of no-party ones characterised by consensus-based decision-making in their place, on the grounds that many pre-colonial African communities effectively governed themselves through such systems. He asserts that “When representatives are not constrained by considerations regarding the fortunes of power-driven parties they will be more inclined in council to reason more objectively and listen more open-mindedly. And in any deliberative body in which sensitivity to the merits of ideas is a driving force, circumstances are unlikely to select any one group for consistent marginalisation in the process of decision-making. Apart from anything else, such marginalisation would be an affront to the fundamental human rights of decisional representation.” Wiredu is emphatic that while unanimity might be the perfection of consensus, quite often it will be enough to ensure that all views are adequately articulated in the course of decision-making to secure the goodwill of those whose wishes are not adopted for implementation.

Wiredu will also go down in the annals of African philosophy for having curated and edited A Companion to African Philosophy, a forty-seven chapter volume bringing together the contributions of philosophers from around Africa and a number from other parts of the world. His inclusion of non-African scholars is appropriate for at least two reasons. First, it confirms that African philosophers have made contributions that have been noticed and responded to by academics beyond the continent. Indeed, several philosophers of European descent, working in Western universities, have now thrown in their lot, not with the enslaving approach to African philosophy championed by Placide Tempels and John S. Mbiti after him, but rather with the emancipatory approach to it championed by a host of contemporary African philosophers. Second, Wiredu’s inclusion of non-African philosophers in A Companion to African Philosophy highlights the fact that African philosophy is taking its rightful place in the emerging discourses on world philosophies, thereby further whittling down the hegemony of the Western philosophical canon that Osha seems to think is invincible.

Diverse schools of African philosophy

Osha talks of “the Anglophone school of African philosophy”, suggesting that he holds the view that the schools of philosophy in Africa are organised along the Western imperialist mapping of Africa into Anglophone, Francophone and Lusophone (Portuguese-speaking) – a view that perpetuates Western imperialism by legitimising the criminal partition of Africa in Berlin towards the close of the nineteenth century.

However, there is no single Anglophone school of philosophy, but rather a number of schools of philosophy in the so-called Anglophone Africa. For example, the late Kenyan philosophy professor, H. Odera Oruka, identified six such schools: ethnophilosophy (which, led by Placide Tempels, treats African philosophy as collective wisdom or a shared worldview); nationalist/ideological school (comprising works of political leaders such as Julius K. Nyerere, Kwame Nkrumah, and Leopold Sedar Senghor); professional philosophy (practised by academically trained individuals teaching and writing in universities); sage philosophy (the thoughts of men and women rooted in their indigenous African cultures); hermeneutical school (borrowing from the insights of the phenomenological and existentialist movements in Continental European philosophy); and the literary school (comprising the philosophical thoughts of African novelists, poets, playwrights and other creative writers).

Preserving the identity of African philosophy

Osha’s pessimism regarding the potential of African philosophy to contribute to conceptual decolonisation is perhaps most striking when he writes: “By interrogating the overarching tradition/modernity dialectic, Wiredu has announced cultural synthesis as a pragmatic approach. But it seems the benefits of this conceptual approach would have been better realised in the fields of cultural studies, and other related discourses.” Osha’s proposal is in line with positivism – the view, popularised by Auguste Comte, that only what can be apprehended using the five senses is worth scholarly inquiry. This line of thought is at the core of the incessant attacks on the humanities, with their focus on introspective inquiry.

Osha talks of “the Anglophone school of African philosophy”, suggesting that he holds the view that the schools of philosophy in Africa are organised along the Western imperialist mapping of Africa into Anglophone, Francophone and Lusophone (Portuguese-speaking) – a view that perpetuates Western imperialism by legitimising the criminal partition of Africa in Berlin towards the close of the nineteenth century.

In A Short History of African Philosophy, Barry Hallen notes that in the mid-twentieth century, both religious studies and social anthropology challenged the autonomy of African philosophy by popularising the view that all African thought was “traditional”. This approach is evident in Mbiti’s flagship book, African Religions and Philosophy, in which he unapologetically apportions a much lower status to philosophy than to religion: “We speak of African traditional religions in the plural because there are about one thousand African peoples (…), and each has its own religious system…Religion is the strongest element in traditional background, and exerts probably the greatest influence upon the thinking and living of the people concerned.” He further alleges that “While religion can be discerned in terms of beliefs, ceremonies, rituals and religious officiants, philosophy is not so easily distinguishable.”

Furthermore, during a public lecture at the University of Nairobi on 27th March, 2015, Prof. Mbiti related how he participated in establishing the Department of Religious Studies and Philosophy at Makerere University, Uganda, in the 1960s. Notice that the name of the department followed the pattern of his book title – African Religions and Philosophy. A look at the Table of Contents of Mbiti’s work reveals his unapologetic subjugation of philosophy to religious studies: of the twenty chapters in the book, fifteen have an explicitly religious focus, while the remaining five (Chapters 1, 2, 17, 18 and 20) are marginally philosophical. It is also noteworthy that several scholars of religious studies have insisted that there is no essential difference between philosophy and religious studies, to which many African philosophers have replied that religious studies investigates dogma, while philosophy focuses on the clarification of terms, verification of the truth of claims, and the logical connection between claims and evidence provided for them. Indeed, an attempt at integrating philosophy and religious studies would produce a monstrosity which would be neither philosophy nor religious studies, for it would incurably distort the distinct methodological approaches of the two disciplines.

On its part, social anthropology, which professes to inquire into the entire range of cultures and societies in the world, originally concentrated on non-Western so-called primitive societies, with sociology reserved for modern Western societies. Ethnology is generally regarded as one of the major sub-branches of social anthropology, and as Paulin J. Hountondji aptly illustrated in his African Philosophy: Myth and Reality, the original racist orientation of social anthropology  certainly influenced Placide Tempels’ paternalistic approach to African philosophy in his Bantu Philosophy; this is what led Hountondji to refer to Tempels’ approach as “ethnophilosophical”.

As for cultural studies, which Osha prefers to African philosophy, it professes to be an interdisciplinary field concerned with the role of social institutions in the shaping of culture. Britanica.com informs us that among the central concerns of cultural studies are the place of race or ethnicity, class, and gender in the production of cultural knowledge. Cultural studies emerged, not in Africa, but rather in Britain in the late 1950s and early 1960s. Consequently, one wonders what the basis for his optimism towards it is in contradistinction to his pessimism towards philosophy.

Furthermore, for almost three decades now, neoliberalism has been vigorously questioning the value of the humanities and social sciences, with buzz phrases such as “market-driven courses” being used in reference to applied sciences such as medicine, dentistry, pharmacy, and engineering, and governments resolving to allocate greater funding to them. Nevertheless, the social sciences have managed to convince those who hold the purse strings of their contribution to the economy, leaving the humanities, under which philosophy falls, grossly under-funded. As a result, some scholars of African philosophy are now trying to prepare research proposals that pander to the demands of funding agencies. This situation prompted me to write “Research Methodology in Philosophy within an Interdisciplinary and Commercialised African Context”, in which I argued that in view of the limited number of natural and social phenomena available for scholarly inquiry, there will always be intersections in the subject matter of various disciplines. As such, the only way for a discipline to preserve its identity and to contribute meaningfully to inter-disciplinary inquiry is to stay true to its methodology.

African philosophy Transforming the conceptual apparatus

Osha went on to write: “… essentially, what we require more than ever is a complete transformation of the conceptual apparatus so that we are able to embrace more fully our essential realities rather than being alienated and stymied by them at a fundamental conceptual level.” Although Osha thinks that African philosophy is an obstacle to the attainment of this noble aspiration, philosophers all over Africa are engaged in innovative projects aimed at conceptual decolonisation. We have already cited three such innovations by Kwasi Wiredu, but a few more examples would be helpful.

Scholarship has been inundated by the Western liberal concept of personhood, with its emphasis on the atomic individual who pursues his or her personal interests without any consideration of the common good except as it directly promotes his or her personal good.

The late Prof. H. Odera Oruka, from his base at the University of Nairobi, launched the Sage Philosophy Project in 1974, with the aim of collecting the individual, reflective and didactic thought of indigenous thinkers among various ethnic groups in Kenya, and this culminated in his Sage Philosophy: Indigenous Thinkers and Modern Debate on African Philosophy. D.A. Masolo, in a chapter in Sagacious Reasoning: Henry Odera Oruka in Memoriam, edited by Anke Graness and Kai Kresse, aptly referred to Oruka’s Sage Philosophy Project as an instance of “Decentering the Academy”. Besides, in “The Philosophy of Foreign Aid: A Question of the Right to a Human Minimum” in his Practical Philosophy: In Search of an Ethical Minimum, Oruka wrote on the politics of foreign aid, responding to Garrett Hardin’s “Lifeboat Ethics: The Case against Helping the Poor”.

Scholarship has been inundated by the Western liberal concept of personhood, with its emphasis on the atomic individual who pursues his or her personal interests without any consideration of the common good except as it directly promotes his or her personal good. However, Kwasi Wiredu and Kwame Gyekye edited Person and Community, and D.A. Masolo authored Self and Community in a Changing World, both of which question Western liberalism and present incisive reflections on African communalism. Similarly, while in the post-Cold War world Francis Fukuyama announced the victory of liberalism in The End of History and the Last Man, Ademola Kazeem Fayemi, in “Towards an African Theory of Democracy”, aptly noted that Fukuyama’s liberal democracy cannot be the end of human history simply because we are not at the end of human intelligence.

Nkiru Nzegwu’s “Feminism and Africa: Impact and Limits of the Metaphysics of Gender” in A Companion to African Philosophy edited by Kwasi Wiredu, and her Family Matters: Feminist Concepts in African Philosophy of Culture, among others, are valuable contributions to the current discourses on gender equity.

The sum of the matter is that contrary to Sanya Osha’s diagnosis, African philosophy is making its robust contribution to conceptual decolonisation alongside other disciplines in the humanities and social sciences. What is of crucial importance is that African and Africanist scholars indefatigably aim for academic excellence grounded in an ideology that is resolutely on the side of the African masses. There is wide room for inter-disciplinary co-operation between African philosophy and other disciplines. For example, collaboration between African philosophy and critical discourse analysis (CDA) would enrich African philosophy by placing at its disposal the thoroughgoing methodology and the avowedly pro-people ideological orientation of CDA, thereby yielding abundant fruit for conceptual decolonisation.

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Dr. Reginald M.J. Oduor is Senior Lecturer in Philosophy at the University of Nairobi. He is the first person with total visual disability to be appointed to a substantive teaching position in a public university in Kenya. He was the founding Editor-in-Chief of the New Series of Thought and Practice: A Journal of the Philosophical Association of Kenya from 2009 to 2015. With Drs. Oriare Nyarwath and Francis E.A. Owakah, he edited OderaOruka in the Twenty-First Century. He is also Co-founder and current Chair of the Society of Professionals with Visual Disabilities (SOPVID). Email: rmjoduor@gmail.com. Blog: http://kenyancrossroads.blogspot.co.ke

Ideas

Boda Boda Justice

Local and national institutions should move beyond perpetuating harmful narratives about boda boda riders and instead leverage their capacity to contribute towards grassroots processes of protection and justice.

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Boda Boda Justice
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We are all familiar with the idea that we, as people, plan, but those plans can be quickly altered by the animate and ever-moving process of life. On October 5th, I had a pretty straightforward plan for the day, and having an accident that could have taken my life was certainly not part of it. I was jogging along my regular route when, ahead of me, I saw a car turning into a wide driveway at great speed. I instinctively slowed down to allow the car to turn, only to be hit from behind by a motorcycle that had veered off the road.

Thrown into a ditch but fully conscious, I touched my head and felt it to be completely drenched. Before I looked at my hand, I readied myself for the eventuality that it was blood I was feeling, and that this could be my last day alive. To my relief, it was just mud. I slowly moved each part of my body, to find that I had no severe injuries. I picked up my glasses, stood up, and processed that I was, indeed, alive. A crowd quickly grew around me, with people asking me who to call, or whether I wanted go to hospital immediately. Through tears, full of adrenaline and in a state of shock, I insisted that I wanted to go home; I hadn’t jogged far. I got onto one of the many boda bodas that had gathered at the scene, and home I went.

Some 20 minutes later, as I was getting into a car with a family friend to be taken to the hospital, still in a state of shock and disarray, a boda boda rider approached me. He is a rider in the local area, so we were familiar with each other. He happened to have seen me leave for my jog before the accident, and was at the same place as I was being brought back, covered in mud and crying, some ten minutes later. He explained that he had been told what had happened, that he knew who had hit me and that he was willing to participate in a justice process. I won’t go into what I went through both physically and emotional here except to say that I had avoided a neck fracture and wore a brace for a few days to allow a slight injury at the back of my neck to heal. The shock took a few days to wear off, and I remain very aware of the fact that October 5th could have gone very differently.

However, what I learned from this experience is that there is an organized structure within the boda boda community that has the capacity to administer justice at the grassroots level, which the local boda boda rider wanted deployed. The episode highlighted the social, political and economic consequences of the way in which this working-class community is perceived by the wider society, and how Kenyan society could change for the better if these broad-brush and often negative societal perspectives were abandoned.

Several months before the incident, a group of boda boda riders had been recorded violently physically and sexually assaulting a woman whose car had hit one of them along Forest Road. The ensuing aggressive and outraged discourse across social media targeted the boda boda community and its collective culture. Given the nature of the injustice faced by that woman—an incident that I can only imagine would leave a person emotionally impacted long after the assault itself—the uproar, indignation, and anger of Kenyans was not misplaced.

What I learned from this experience is that there is an organized structure within the boda boda community that has the capacity to administer justice at the grassroots level

However, even with my limited experience of the country, I felt uneasy about the state’s knee-jerk reaction which was to take all boda bodas off the road in response to the incident. Firstly, I think that the culture of women being subjected to sexual violence as a result of men, or society in general, experiencing emotions like anger towards who they are and what they do has less to do with who boda boda riders are as people, and more to do with what patriarchy has normalized regarding how women should suffer the consequences when men get emotional.

Secondly, the dogmatic nature of the car drivers vs boda boda riders conversation on Twitter felt unfair. Months before the Forest Road incident, I had been part of a small group of people that had spent hours trying to help a boda boda rider that had been hit and badly injured by a car that had then fled the scene. Bystanders at the scene supported the boda boda riders pursuing the car in question, even though they were aware that he might be subjected to violence if caught.

Thirdly, I just couldn’t see where the post-Forest Road social media discourse was going and I was nervous to wade in with what, in the face of the national outrage, felt like a fickle personal opinion of a guest in the country naively suggesting “not all boda boda riders are…” I kept quietly to myself the thought that this just wasn’t who I had experienced the boda boda community to be. Not being a Swahili speaker, one of the ways in which I navigate new parts of Nairobi, and the country generally, is by locating the nearest boda boda stage if I need to ask for directions or for any other help. I have come to know boda boda riders in a way that the capitalist culture doesn’t allow you to get to know the service providers you engage with on a daily basis. But it would have seemed tone-deaf to contribute this experiences to the discourse at the time, although I was reminded of them again following of the October 5th accident.

Bystanders at the scene supported the boda boda riders pursuing the car in question, even though they were aware that he might be subjected to violence if caught.

Victor* the boda boda rider that approached me on my way to the hospital, is the security officer of the local boda boda riders committee. This is why, when he saw that I had been injured and learned that it was as a result of being hit by a boda boda rider, he made it his personal responsibility to advocate for me in a dialogue involving the police, the owner of the bike, the local boda boda community and the person who had hit me. This process lasted a week before I decided to stop pursuing the case because of the intimidation that Victor was facing from boda boda riders in the area. As the week unfolded, I was not only struck by Victor’s commitment to ensure that I obtained justice, but I was struck by his belief in the system that he was a part of and within which he was a leader, a system that I think many Kenyans don’t know exists, or if they do, aren’t sure of its purpose or its effectiveness. Even though in my case the effectiveness of this system was compromised because of the power relations between the owner of the bike and others in the local area, it has inspired me, time and time again, to see Victor organize and mobilize a grassroots system that he has played a role in creating, for the cause of community-based justice.

A few days after we stopped pursuing the case, Victor and I sat down for an interview. Victor, who is 26 years old, has been a rider in the area for just over two years. Prior to that, Victor had been working in personal and housing security. In his words, it’s because of that experience that he was encouraged to take on the role of security officer and was elected by an overwhelming majority. “First of all, you have to understand, when you see a boda boda rider, you need to know that he is not only standing there for the money. We are keeping an eye on our surroundings in order to keep it secure,” was how Victor began his response to my question about the specifics of his role as a security officer. He went on to explain that “When anything happens regarding boda bodas, a security officer is the first person that is asked, ‘What happened?’ It doesn’t matter if it is 1 am or 3 am in the morning; if there is an incident, I have to wake up and attend to the situation, to understand what happened, who was involved, and what process is required moving forward. If you consider my area, it is part of my job to know every corner of it and be aware of every person operating in my constituency.” Victor explains that each boda boda committee that exists per constituency has a chairperson, security officer, treasurer, and secretary. “As committees, we are known by the NTSA [National Transport and Safety Authority], local police, and local community elders,” he says. People can serve in these positions until they move on, there is no term limit, and, he adds, one does not earn more for taking a leadership position. Sometimes, a person who has received help from a boda boda rider or from the committee will offer compensation in the form of materials such as boots or jackets, or cash. “We also support people financially. If a driver needs to repair his bike because of a hit, or if he needs to pay for damages caused and can’t afford it, we can organize amongst ourselves to support the person affected and be repaid slowly,” Victor explains.

It has inspired me, time and time again, to see Victor organize and mobilize a grassroots system that he has played a role in creating, for the cause of community-based justice.

I asked Victor whether the level of organization that he was describing was present before the Forest Road incident. “After [that incident], measures got much stricter when it comes to registering with the NTSA. It used to be easy. You could talk to someone at any stage and you can start driving. Now it’s much more organized. There was the president’s order that this is the case, but even us, it is something that we took very seriously. You know, it causes you shame when someone from your community harms others.” When I asked Victor why he does this work, and why he pursued my case so vigorously, he shared the following moving reflections: “I didn’t study security or go past Form 2, but this comes from inside of me. I feel very good when I know that everybody in my surroundings is safe and secure. The only reason that I do this is because I care about justice and fairness.” Interestingly, towards the end of our discussion, Victor also described a brief encounter he had had with the recently elected Governor of Nairobi, Johnson Sakaja. “I told him that we need to know each other; he needs to know us guys and we need to know them.”

As an Oromo who is actively engaged in the liberation struggle going on in Ethiopia today, I cannot help but feel a connection between the way Oromo grassroots cultural and political processes and institutions interested in the administration of justice have been misrepresented by the political and economic elites (of all ethnicities), and the way the reality of the boda boda community’s collective life has been similarly unjustly misinterpreted. If local and national institutions could move beyond perpetuating harmful narratives about boda boda riders in order to keep them at the margins of society and use them as political scapegoats when convenient, they could play a productive role in empowering and resourcing this community’s capacity to organise for grassroots justice and projection.

“The only reason that I do this is because I care about justice and fairness.”

Speaking off the record (but giving permission to use this information on the record), Victor told me about a domestic violence dispute that he was able to safely intervene in because of the work he does as a security officer. The victim in question was over 30kms away from Victor’s station, but because he could identify her as a member of his local community whose safety he feels personally responsible for, he took effective action to protect the woman. Even if—like in any institution where power and people are involved—the security institution within the boda boda community is not perfect, it is one of the many ways through which grassroots processes of protection and justice can have a transformative impact where more formalized institutional processes fall short. There is great scope for the latter to be empowered by the former in order to achieve that which I think we all want: to live safely and freely.

*Name has been changed to protect the rider

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Swahili Muslim Practices and Sage Philosophy

In his book Swahili Muslim Publics and the Postcolonial Experience Kai Kresse examines the dynamics of Islamic subjectivity in postcolonial Kenya and the myriad issues relating to the hybridized nature of postcoloniality itself in Africa.

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Indisputably, the Kenyan intellectual tradition is rich, varied and influential. Furthermore, much more is known about its modern intellectual practices than its ancient discursive traditions. Perhaps this is due to the widespread popularity of its contemporary literary artists and public intellectuals. Ngugi wa Thiong’o, Kenya’s foremost novelist and public intellectual exerts an arresting presence over most issues deemed distinctly Kenyan. And this is understandably so, given his remarkable productivity, range and resilience as an author. Ultimately, perhaps much less can be said of his late compatriot, Binyavanga Wainaina, who was an equally influential essayist, unconventional journalist and famed memoirist. Wainaina’s lauded memoir, One day I will write about this place is a lambent, often lushly written but also arguably frustrating personal account of modern-day Kenya. Wainaina was concerned with the transitional or even fragmented phases of the contemporary moment and his confessional role as a self-appointed spokesman on the larger national canvas. He wrote enticingly about the Kenyan urban lingo intriguingly called Sheng but failed to explore momentous historical events such as the anti-colonial Mau Mau rebellion or paradigmatic precolonial life worlds suppressed by the colonial intrusion.

Wainaina also implicitly advanced the view that the contemporary moment was all that counts, that all we needed to know about an undoubtedly complex nation such as Kenya was enshrined in the present. But of course, Kenya has far more to offer intellectually and culturally and this is why accounts such as Kai Kresse’s Swahili Muslim Publics and the Postcolonial Experience (2019) paint a deeper and more nuanced picture of the Kenyan intellectual tradition. Kresse, a German, ZMO Berlin-based anthropologist specializing in East African intellectual and philosophical traditions employs self-reflexive discursive strategies to complicate his positionality and the overall project of anthropology as a discipline. This makes his writings unusually refreshing and intellectually stimulating.

Kresse’s research into Kenyan intellectual formations spans three decades beginning with a work on sage philosophy published in 1997 and continuing to a monograph on philosophizing in Mombasa. In addition, his training as an anthropologist grants him perspectives and insights an ordinary philosopher would not only miss but perhaps would also not fully appreciate.

Kresse’s book is not just a close and intimate examination of the dynamics of Islamic subjectivity in postcolonial Kenya but also speaks to the myriad issues relating to the hybridized nature of postcoloniality itself in Africa.

The Kenyan coastals, marginalized by centuries of external rule either by the Portuguese, the British or by Kenyan upcountry domination, classify their current status as “double periphery”. The coastals claim they are marginalized within the broader Kenyan nation space and also within the specific Muslim configuration of their geographic location.

As such, they are forced to endure a form of silence. This silence and the accompanying encroaching sense of marginality speak volumes when compared, for instance, with the political dominance of the northern Islamic elites in Nigeria, or in the cases of Senegal and Somalia.

In Nigeria, the Hausa/Fulani oligarchy has dominated the country since independence and its overbearing presence is often considered an inevitability or a fait accompli. Minorities such as the Ogoni, Ijaw, Tiv, Nupe and so many other ethnic groups in both southern and northern Nigeria have had to contend with Hausa/Fulani hegemony. From a Nigerian and Senegalese point of view, it is difficult to imagine an Islamic minority in an African context agitating for its own political expression or survival when Islam is considered to be the religious faith of political and military elites. Unfortunately, in Kenya, Muslims constitute a minority and once again, such sociopolitical complexities attest to the hybridized dynamics of postcoloniality in contemporary Africa.

In Kenya, works advocating self-determination such as Regionalism: True Freedom to Save the Coastal People, penned and self-published by an anonymous former education officer, bring to mind the plight of the Ogoni under the inspiring leadership of Ken Saro-Wiwa or the Igbo under Chukwuemeka Odumegwu-Ojukwu during the Biafran/Nigerian crisis between 1967 and 1970.  The sometimes violent contestations between ethnic minorities and majorities to gain political freedom or control are also inflected by a religious coloration. The shifts and eruptions caused by political power are never exactly definitive but move instead like swings of a pendulum according to the imperatives of circumstance and history.

Kresse argues that Swahili Muslim intellectual culture in Kenya is rather well developed. Exclusively Muslim and Swahili communities often overlap, cross-fertilizing intellectual and cultural patterns and crisscrossing one another in a mutually reinforcing way.

The concept and broad understanding of humanness are key to fostering relations of mutuality, therefore affirming the essence and significance of the human. The human, just as in the Southern African concept of ubuntu, is realized in continual social acts of mutual recognition and acceptance. Rather than being an isolated being, or even more radically, a frank social fact, the human, in fact, is a being-in-social process, reinforced and re-enacted in a continuum of social acts and affirmations that lead to mutual recognition, validation and reinforcement. Thus the ultimate goal of the human in existence and by extension, within the community, is to seek the good within oneself, re-living it in everyday life and tangibly creating sociality through a continual implementation of its values.

Kresse eloquently explores the philosophical basis of Swahili Muslim understanding of the human and then delves into the specificities of the intellectual culture  it produced which turns out to be intricate, well-developed and ultimately, profoundly humanizing. It is a pity that continentally or globally, very little is known about this astounding intellectual culture. This culture also bears elements of political subversion, social discontent and self-determination which are expressed in narratives and counter-narratives of poetry (utendi) and radical political commentary.

The human, just as in the Southern African concept of ubuntu, is realized in continual social acts of mutual recognition and acceptance.

Kresse’s latest book, Rethinking Sage Philosophy: Interdisciplinary perspectives on and beyond H. Odera Oruka, co-edited with Oriare Nyarwath (2022), continues his focused exploration of Kenyan historic intellectual formations, this time, the discourse of sage philosophy, a form of re-configured folk philosophy popularized by the late pivotal modern-day Kenyan philosopher,  Henry Odera Oruka. Under the philosophical school known as sage philosophy, a presumably western trained philosopher identifies the invariably illiterate elders of a rural, ethnic community and attempts to collate the folk wisdom and critical reflections of that community regarding life, knowledge and metaphysics, which are then translated and rendered in a metropolitan medium. Perhaps what needs to be tracked are the conceptual and linguistic transitions inherent in these renditions and how they might be contributing to the (un)making of a new philosophical language. Gathering an impressive pool of Kenyan and international scholars, the Kresse co-edited book places sage philosophy at the centre of postcolonial philosophical thought while seeking to eschew the essentializing and frequently polarizing overtones of coloniality.

Once again, a tripartite epistemological structure becomes evident. Ali Mazrui had argued that Africa, and Kenya in particular, is defined by a triple heritage comprising an indigenous African tradition, a Muslim/Mediterranean influence and a Christian/western inheritance. In Kresse’s work, so far, another kind of tripartite discursive formation reveals itself; one marked by an Islamic intellectual history, an indigenous/endogenous philosophical system known as sage philosophy and then a western philosophical idiom and canon through which a folk system of thought is articulated and elaborated. Either consciously or unwittingly, Kresse’s project traces the contours of Kenyan social thought as they unfold within the often overlapping matrixes of Islam, indigeneity and westernity with evident conceptual continuity and singularity.

Exclusively Muslim and Swahili communities often overlap, cross-fertilizing intellectual and cultural patterns and crisscrossing one another in a mutually reinforcing way.

The current trajectory of Kresse’s work tends to shadow contemporary European thinkers such as the late German philosopher, Heinz Kimmerle and Dutch anthropologist/philosopher, Wim van Binsbergen who interrogate questions of interculturality, otherness and marginality—often from a multiplicity of positionalities and perspectives—while also seeking to unbundle the inheritances of their North Atlantic intellectual pedigree.

Kresse’s interest in the philosophical and intellectual traditions of Muslims in Kenya, has succeeded in unearthing systems of thought, social activism and instances of political resistance that complicate Kenya’s supposedly unitary Christian construct of itself.  And then his earlier work on sage philosophy, a largely Kenyan-spawned modern—perhaps Christian-based—philosophy tradition further complicates an already multi-layered national intellectual history and identity.

At the political level, there are also real existential entanglements to consider. Kenya, like any other colonial creation, ought to be viewed as a political and geographical aberration formed on the basis of a largely irrational colonial diktat. But like other postcolonial territorial anomalies-turned-miracles in Africa, it has managed to finesse its numerous irreconcilable differences into the improbable semblance of a nation.

The universe presented in Swahili Muslim Publics and the Postcolonial Experience invariably yields a philosophical and intellectual tradition that has been virtually ignored in current African philosophical discourse. And then, in investigating the ramifications of sage philosophy, Kresse’s work further highlights the significance and impact of a dominant Kenyan philosophical formation. Arguably, Kresse’s attempt to bridge a fundamental epistemological schism by amalgamating a minority Muslim discourse (Swahili intellectual practices) with sage philosophy is certainly a kind of epistemic project a Kenyan would ordinarily find impossible to execute. This is due to the ingrained and perhaps often insurmountable separations caused by fractious internal politics and differences. There is also an implicit epistemic holism in this project of intellectual reconstruction. But how much it serves Kenyans from a practical point of view is another matter entirely.

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Thabo Mbeki and the Quest for an Independent and Prosperous Africa

An interview with former South African president Thabo Mbeki on 19 June 2022 presented an opportunity for Africans within and outside the intellectual community to raise issues around particular developments in South Africa and the continent following the end of apartheid.

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The quest for an independent and prosperous Africa spans several generations, continents, and themes. Notably, from the eighteenth century, people of African descent in Europe, America, the West Indies, and on the continent have been engaged in different variations of the liberation struggle to uphold their humanity, independence, and right to self-determination. After the triumph of the abolitionist movements over the menace of institutionalized slavery, Africa was again saddled with the task of dislodging an imperialist regime that wanted to perpetuate itself on the continent by every means available.

In most of Africa, colonialism produced various forms and levels of exploitation, deprivation, and shame—segregation. This prevalent atmosphere of injustice was to inform the establishment of resistance movements manifested in Pan-African coalitions and nationalist organizations focused on uniting Africans in a movement against the shackles of European imperialism. However, due to the varied nature of the colonial establishment around the continent, the successes of these liberation movements were also not to be attained uniformly. With the collapse of the South African apartheid regime in 1994 representing a close in the chapter of colonial oppression in Africa, the struggle for independence was drawn out in colonies like South Africa, Algeria, and to a lesser degree, Zimbabwe and Namibia, which had substantial settler populations.

After liberation came the task of nation-building. The process of post-independence nation-building has been arduous for most of Africa, a situation emphasized by the frequent occurrence of violent conflicts on the continent. Many of the challenges—such as international sabotage, corruption, marginalization, unemployment, conflict and diseases—identified as impeding growth and development on the continent can be tied to the problem of national cohesion around Africa’s “nation-states”. In the absence of a powerful overriding national sentiment, an array of competing ethnic/sub-national interests within Africa’s national boundaries—a by-product of Africa’s colonial past—has made it difficult for African states to present a united front against threats to their (individual and collective) socio-political and economic wellbeing. Hence, territorialism, ethnicity, racialism, corruption, and nepotism thrive and continue to undermine African efforts at political and economic independence and prosperity.

Former South African president Thabo Mvuyelwa Mbeki has been an avid campaigner for an independent, united, and prosperous Africa for over half a century. Born in South Africa to activist parents, Thabo Mbeki was inclined to join the struggle against the oppressive white minority government in 1955 at the young age of 13. With a passion uncommon among youths of his era (during colonialism), young Thabo became an active member of the youth wing of the African National Congress (ANC), the leading organization protesting the oppressive apartheid regime in South Africa. During his activism years in the ANC, Thabo’s diplomatic skills and commitment to the organization’s objectives gained him some recognition and provided an opportunity for him to serve in very important capacities.

In December 1994, after South Africa’s first elections under universal suffrage, Thabo Mbeki was elected unopposed as the ANC’s deputy president, a position that saw him serving under the nation’s first democratically elected president, Nelson Mandela. As a long-standing member of the ANC who served with and succeeded Nelson Mandela as the country’s president, Thabo Mbeki’s role in South Africa’s emergence as a continental model transcends the era of nationalist struggle to include the critical years of reconciliation, recovery, and reconstruction. Even after his tenure as South Africa’s president, Thabo Mbeki has maintained his commitment to the unity and development of Africa, for which he has continued to serve in different diplomatic capacities. Hence, an interview with Thambo Mbeki presented an opportunity for Africans within and outside the intellectual community to ask questions and raise issues around particular developments in South Africa and the continent following the end of apartheid (liberation). Leading with the questions was a select panel that included the duo of Prof. Paul Zeleza, the former Vice-Chancellor of the United States International University Africa, Kenya, and Naledi Moleo, a media practitioner.

While discussing the lessons the ANC learned from the liberation struggle and the challenges encountered in building a post-apartheid nation, Mbeki conceded that creating a new nation, especially after coming out of colonial oppression, was indeed an important challenge. According to him, the first political challenge confronting the new government was determining what kind of society it wanted to build, whether a one-party state or a multi-party democracy. This decision was particularly critical owing to a substantial settler population in South Africa and the high expectations held by an erstwhile oppressed majority. On its part, the government approached the task with two notable convictions. One, that there were no set ways to build a democracy. Two, that there were not going to be any quick fixes. Hence, in attending to the business of nation-building, the leadership made the informed decision to engage the people by communicating its policy decisions with them regularly and honestly so that they do not become disillusioned by the pace of development and withdraw their support.

The first political challenge confronting the new government was determining what kind of society it wanted to build, whether a one-party state or a multi-party democracy.

On the question of his proudest achievement at the age of 80, Mbeki spoke about the sense of fulfilment that came with being part of a successful liberation struggle against colonial oppression. He also explained that the South African struggle provided Africans, home and abroad, with a reason to unite under the belief that a free South Africa would further stimulate development processes on the continent. Mbeki added that South Africa has, within its capacity, made some contributions to Africa’s development challenge. However, he lamented that Africa had lost the respect it had from the rest of the world, which resulted from the agreement between Africa and the G8 countries in which the latter agreed to meet Africa’s development needs at its recommendation.

Reacting to the popular question of youth participation in leadership, and specifically whether there was any plan within the ANC to hand over the reins to a younger generation, Mbeki recalled his progressive rise within the party from a place of relative insignificance to subsequent positions of responsibility and authority. According to Mbeki, his emergence within the party was not the result of a “handing over” but a natural progression in rank. As young party members, their continued commitment to the struggle ensured they became the ideal candidates to fill vacancies when they arose. Thus, he advised that young people should develop strong youth organizations to address the challenges of poverty and unemployment in their communities. This way, they gain the necessary leadership experience and from their role as youth leaders gradually rise to become national leaders.

Mbeki spoke of the pressure of meeting the high expectations of people within and outside the country concerning the key challenges encountered while in office. Another source of anxiety for the new post-apartheid government, he said, was the fear of possible counter-revolutionary action by disgruntled elements within South Africa’s large settler population who did not believe in a new South Africa. The ANC government decided that a special political approach was necessary to guard against counter-revolutionary tendencies that could manifest either in the assassination of key ANC leaders or as attacks on critical infrastructure. Therefore, for political and economic expedience, they decided on a measured approach in implementing political and economic reconstruction programmes as symbolized by the party’s famed reconciliatory post-apartheid political stance, the systematic introduction of a wealth tax, and the gradual extension of social welfare packages like the child grants to otherwise excluded Black populations.

Speaking on the impact of the reform programmes implemented by the Mandela administration during which he served as vice-president, Mbeki drew attention to the challenges the government inherited from the old apartheid government, particularly the huge debts incurred in a final attempt to buy dissenting voices. Given this financial deficit, the government decided to implement policies to bring the population to a level of development sufficient to generate wealth for the country. Towards that end, the budget structure was changed to cut down on foreign debt while directing the bulk of the generated revenues towards human development programmes instead of debt servicing. Mbeki alluded that these changes induced some economic expansion based on an expanded workforce that generated the wealth required to maintain a certain level of spending on social benefits. The resulting economic growth recorded was maintained for some period until the disruption brought about by the 2007/2008 financial crisis which was caused by the collapse of US banks and from which the economy never fully recovered.

The ANC government decided that a special political approach was necessary to guard against counter-revolutionary tendencies.

Addressing the matter of the constitutional issues faced while in office, particularly what Naledi Moleo described as a sharp decrease in the popularity of the constitution, Mbeki pointed out that this was mostly a result of the disappointment that followed the government’s decision to follow the path of reconciliation instead of the expected retaliation for centuries of alien oppression. He went further to explain that the ANC government’s decision to adopt a constitution that provided for the rights of everyone living in South Africa (Black or white) was more than an immediate reaction to political exigencies—a peaceful and mutually beneficial coexistence had always been part of the party’s ideology. Moreover, this decision was thought to be best for the state’s progress and to prove wrong those detractors who doubted the (Black) government’s capacity to operate a non-racial and non-sexist system while addressing the imbalances of the past; Mbeki said these people believed South Africans were incapable of that level of sophistication. He also discussed ideas of pride in an African identity and African self-esteem, which had come under severe attack from colonial oppression, and of the systematic alterations made to the African person (identity), beginning with his name and progressing to other aspects of his being (culture), all in an attempt to create a subservient subject/population. Mbeki said these were factored into the liberation agenda, informing important elements within the drafted constitution aimed at rejecting the colonial legacy and recovering the people’s self-esteem.

Concerning the socio-political challenges encountered while in office, Mbeki explained that, with regards to HIV/AIDS, the government opted to come at the challenge from the angle of correcting the South African population’s immune deficiency to boost resistance to the virus. As for COVID-19, the biggest challenge was overcrowding, which made respecting safety guidelines difficult, and the inability of Africa to produce its own vaccines. Hence, while acknowledging that the government did relatively well in responding to these crises, he also conceded that more needs to be done in the area of medical research in Africa to counter such crises in the future.

Coming around to the subject of xenophobic attacks, Mbeki explained that South Africa’s Black population was very accommodating and that these attacks were orchestrated by the enemies of the state who wanted to see it fail. He insisted that the organizers of these attacks played on the economic insecurities of the average South African to achieve particular political goals, including attempts to destabilize the country and to influence election outcomes in Zimbabwe by terrorizing its migrant population in South Africa. He emphasized that these saboteurs must be identified and stopped as a matter of political urgency because they continue to threaten stability in South Africa. According to Mbeki, these people want South Africa to fail because it communicates a particular political message.

While acknowledging that the government did relatively well in responding to these crises, he also conceded that more needs to be done in the area of medical research in Africa.

Lastly, on the question of conflicts and the challenge of political instability on the continent, which also formed a bulk of the questions from the audience, Mbeki related this to a sharp decline in the sense of Pan-Africanism among Africans. In his view, this dwindling commitment to a pan-African ideal has also negatively impacted the capacity of the African Union (AU) to carry out the duties for which it was established. As it is, the AU boasts of mechanisms for early detection of conflicts, but how effective have these been in conflict prevention? How well has the continental body fared in its conflict resolution attempts? For these reasons, Mbeki called for a greater commitment to the pan-African ideal, hence the need for an African renaissance. For this renaissance movement to achieve the goals of development (modernization) and prosperity in Africa, it must have the backing of a committed and well-organized youth with the passion to see such a vision come to fruition.

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