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The World Seen Anew Through Dani Nabudere’s Eyes

8 min read.

If Ngugi wa Thiong’o’s notion of decolonisation incorporates the linguistic perspective, Dani Nabudere’s project, on the other hand, takes in the fundamental philosophical component as an indispensable foundation, a call to rebuild self, society, culture and civilisation from the very beginning.



The World Seen Anew Through Dani Nabudere’s Eyes
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I first met the distinguished Ugandan scholar Dani Nabudere in 2011, the very year he passed. I had been co-organiser of a conference held in Pretoria, South Africa, to mark the 50th anniversary of the African Union (formerly the Organisation of African Unity — OAU). The conference had been largely organised and funded by Tshwane University of Technology, Pretoria, the Thabo Mbeki Leadership Institute, University of South Africa, the National Research Foundation of South Africa (NRF) and the Department of Science and Technology, South Africa.

Nabudere was a sprightly 79-year-old, alert, engaged and lively in conversation.

Before the Pretoria meeting, I had actually seen him in action at a conference held in Cairo in 2005 under the auspices of the African Association of Political Science. This was a huge international event with delegates from all over the world and there had been no opportunity to engage with him one-on-one; buying a number of his writings was as close as I got to Nabudere.

Cairo is a metropolis replete with history, culture and countless visual delights. In the permanent whirl of exciting people, cultural riches and hot dry air, not meeting Nabudere then did not seem like such a great loss.

The visit to the art shops that target tourists was an experience in advanced marketing. I bought four scrolls depicting ancient Egyptian heroes, symbols and hieroglyphics. An unusually vibrant woman ensured that I did not leave her shop empty-handed.

The trip to the famed pyramids was nothing short of awe-inspiring. I had gone with an overly cautious delegate from Nigeria who simply did not get the magic of the magnificent edifices, was not willing to explore the mysteries of the inner vaults or take any chances digging deeper below the surface. He saw his holding back as absolute good sense rather than an almost criminal failure of the imagination.

I had tripped and almost suffered a bad fall during our initial explorations at the base of the pyramids and that provided him with the awful excuse not to venture further. What was the point of venturing forth if it could end with a broken leg or worse?

But the Pretoria meeting with Nabudere was very different. It was held at St Georges Hotel in Irene, outside Pretoria, in secluded and serene environs. Also, because it was a slightly smaller event than the Cairo conference, it was possible to really speak with Nabudere as opposed to only seeing him from afar.

During the 2000s, Nabudere had studied and written extensively about the events in the Great Lakes Region (GLR) in the aftermath of Mobutu Sese Seko’s ousting as the paramount ruler of what was then Zaire. Nabudere’s writings on the topic are impassioned, lively and clearly of an activist nature. He was outraged by the rape and plunder of the region by unscrupulous Western speculators and mercenaries out for loot and illicit gain.

But by the end of the decade, Nabudere had found another equally fascinating subject of interest: Afrikology. Afrikology is concerned with the primary retrieval of the lost, submerged and obscured knowledges of ancient Egypt (Kemet), Nubia and Meroe, all of which are great civilisations of ancient Africa.

In Nabudere’s view, contemporary human existence is irreparably fractured, alienating and thus ultimately dissatisfying. Part of the reason for this sorry state of affairs is that ancient Greek scholars who visited ancient Egypt in search of knowledge, culture and civilization misinterpreted and misappropriated what they were given or had been able discover.

The first effect of this gross misappropriation led to the creation of a philosophical pseudo-problem known as the mind/body dichotomy, which is a central motif in contemporary philosophy. Nabudere argues that this motif is both false and misleading. There is nothing, he asserts, that exists as the mind/body problem which has in turn caused societal fragmentation, alienation and false thinking in current human existence. Nabudere then makes his boldest conceptual move, which is to call for a return to ancient Kemetian thought that he believed to be imbued with therapeutic epistemological holism.

But when I spoke with Nabudere during breaks in between conference sessions, he did not dwell on these revolutionary ideas. Instead, he struck me as a seasoned village elder more concerned with indigenous systems of knowledge uncorrupted by Western methods. He freely shared remedies for bites from venomous snakes. We also spoke about the difficulties in pursuing bold independent thought in the current academic environment. And then he indicated that he wanted us to continue our conversations by email.

Nabudere sent me a flurry of unpublished manuscripts. One would eventually be published as Afrikology, Philosophy and Wholeness: An Epistemology in 2011. Afrikology and Transdisciplinarity: A Restorative Epistemology was released the following year. Nabudere argues that “Afrikology seeks to retrace the evolution of knowledge and wisdom from its source to the current epistemologies, and to try and situate them in their historical and cultural contexts, especially with a view to establishing a new science for generating and accessing knowledge for sustainable use.”

I, on my part, began a journey that took me from Nabudere to Cheikh Anta Diop to Molefi Kete Asante and back. There are conceptual links between Afrikology and Afrocentricity. Not only did these philosophies need to be re-discovered, there were entire civilisations waiting to be explored as broken, fragmented selves sought collective healing.

Before he passed, Nabudere founded the Marcus Garvey Pan-African University in Mbale, Uganda. Garvey, as we know, attempted to launch a “back to Africa” movement for the black people of the Americas living under the yoke of racial oppression. Of course, he angered the powers that be and was prosecuted, convicted and eventually deported from the United States back to his native Jamaica on trumped up charges of mail fraud.

Nabudere’s adoption of Garvey’s name for his institution speaks volumes. It demonstrates how serious he was about the project of epistemological decolonisation, an endeavour pursued in other ways by Ngugi wa Thiong’o, another great East African writer and thinker. wa Thiong’o makes language his focal point in order to restore epistemic truth and continuity. In his view, our attachment to European languages is the most obvious manifestation of our state of dependency and most chronically, our psychological unfreedom.

Not only did these philosophies need to be re-discovered, there were entire civilisations waiting to be explored as broken, fragmented selves sought collective healing.

Indeed, the range of Ngugi wa Thiong’o’s project of decolonisation is a result of focused examination of the workings of colonialism and its accompanying effects. He began by questioning the neo-colonial educational arrangement in Kenya as far back as the late sixties when he was still a rather young scholar. In his important book Writers in Politics (1981), he asserts:

Let us not mince words. The truth is that the content of our syllabi, the approach to and presentation of the literature, the persons and the machinery for determining the choice of texts and their interpretation, were all an integral part of imperialism in its classical colonial phase, and they are today an integral part of the same imperialism but now in its neo-colonial phase..

wa Thiong’o goes on to examine the relationship between literature and society and how this linkage in turn radically affects a people’s cultural orientation. A central assertion of his is that “literature was used in the colonization of our people”.  To transform this situation, it is then necessary to employ literature for the subversion of imperialism. Throughout Writers in Politics, wa Thiong’o maintains a decidedly Marxist ideological stance and so his analyses of the forces that control the economy, politics, education and culture are based upon the socialist conception of class and society.

In the early stages of his career, wa Thiong’o had reasoned:

For the last four hundred years, Africa has been part and parcel of the growth and development of world capitalism, no matter the degree of penetration of European capitalism in the interior. Europe has thriven, in the words of C.L.R. James, on the devastation of a continent and the brutal exploitation of millions, with great consequences on the economic political, cultural and literary spheres.

Colonialism gave way to neo-colonialism, which wa Thiong’o defines thus:

Neocolonialism . . . means the continued economic exploitation of Africa’s total resources and of Africa’s labour power by international monopoly capitalism through continued creation and encouragement of subservient weak capitalistic structures, captained or overseered by a native ruling class..

In turn, this compromised ruling class makes defence pacts and other unequal agreements with its former colonial overlords in order to secure its grip on political power. The underclass, for its part, is effectively alienated from the structures of power. wa Thiong’o urges that “we must insist on the primacy and centrality of African literature and the literature of African people in the West Indies and America” so as to present a unified front against the cultural and psychological effects of global imperialism. In this regard, the oral literature of our people is of particular importance. Furthermore, he argues that, “where we import literature from outside, it should be relevant to our situation. It should be the literature that treats of historical situations, historical struggles, similar to our own.”

This is a point wa Thiong’o stresses repeatedly in his numerous texts, and one reason that his notion of decolonisation can be recognised to be not only radical but also quite expansive in the way he views the world. Indeed, his understanding of decolonisation has an undoubtedly global dimension, as would be seen later. Furthermore, wa Thiong’o agrees with Fanon that decolonisation is a radical process in which the oppressed and disenfranchised classes all over the world would have to “adopt a scientific materialistic world outlook on nature, human society and human thought”. Hence it is not enough to indulge in “a glorification of an ossified past”. Indeed, he is critical of the somewhat unproductive aspects of traditional societies, as well as of imperialism. As he writes, “The embrace of western imperialism led by America’s finance capitalism is total (economic, political, cultural); and of necessity our struggle against it must be total.  Literature and writers cannot be exempted from the battlefield.”

Our attachment to European languages is the most obvious manifestation of our state of dependency and most chronically, our psychological unfreedom.

Since wa Thiong’o’s project of decolonisation is concerned with imperialism on a global scale, he stresses the need for oppressed people all over the world to unite in order to confront it. In other words, if the dynamics of imperialism are global in nature then the counter-power to them should equally be global in its articulation.

However, the task of true psychological and epistemic liberation is first and foremost philosophical. In the recent past in Africa, it was an endeavour that was usurped by charlatans and political opportunists who managed to recast it as a crude politics of nativism or indigeneity as occurred in Mobutu’s Zaire.

If Ngugi wa Thiong’o’s notion of decolonisation incorporates the linguistic perspective, Nabudere’s project, on the other hand, takes in the fundamental philosophical component as an indispensable foundation. It is in essence a call to rebuild self, society, culture and civilisation from the very beginning. It is also a repudiation of contemporary human culture in its entirety as it is incomplete, truncated and therefore profoundly misguided.

It is also in every sense a call to arms, an annihilation of the false consciousness and civilisation that veil themselves in a cloak of authenticity. In fact, Nabudere proceeds to question our current genetic state of being which might have undergone a fatally inappropriate mutation. And in order to institute a crucial re-alignment, we must reject everything about ourselves, our society and contemporary culture. Nothing could be more radical.

To imagine that such radical ideas had been formulated in the distinguished head of the old, patient and pleasant man I met with in Pretoria a few times. He perhaps did not bother to share them with me then because he knew that he would eventually send me his manuscripts. In this way, he had bridged several disparate worlds: ancient and contemporary, interdisciplinarity and transdisciplinarity, traditional griot and modern-day polymath. Moreover, he had promoted a tradition our modern institutions would find too off-kilter to handle because it had been bold enough to question their existence. And being a custodian of gnostic or esoteric knowledge, when he died, it was akin to a giant baobab falling in a forest. Without a successful passing of the torch, a huge vacuum would definitely be left in the culture, one that has been denied, vilified and suppressed for centuries. First, by external detractors and then subsequently, by the children of the Dark Continent themselves, caught up and invariably obscured, stunted and masticated by the paroxysms of modernity.

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Sanya Osha is the author of several books including Postethnophilosophy (2011), African Postcolonial Modernity: Informal Subjectivities and the Democratic Consensus (2014), Dani Nabudere’s Afrikology: A Quest for African Holism (2018), and Ken Saro-Wiwa’s Shadow: Politics, Nationalism and the Ogoni Protest Movement (Expanded Edition) (2021) among other publications. He works at the Institute for Humanities in Africa (HUMA), University of Cape Town, South Africa.


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.



Thabo Mbeki and the Quest for an Independent and Prosperous Africa
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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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Book Review: Lords of Impunity by Rasna Warah

Deeply researched and convincingly told, Warah’s book is a damning indictment of the UN that shatters any notions that the organization is the moral conscience of the world, instead revealing an internal culture of fraud, corruption, mismanagement, racism and sexism, driven by an instinct of craven institutional self-preservation.



Book Review: Lords of Impunity by Rasna Warah
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Living in Nairobi, one of my guilty pleasures is looking through expat guides and tour books on Kenya. I am definitely not the target audience, but I pick up Xpat Magazine whenever I’m in the Karen area, where it seems to be plentiful and free, its outdated font and clunky layout notwithstanding. There’s the famous Nairobi Expat Marketplace on Facebook, which has somehow lost its lustre in recent years since being infiltrated (this is conjecture) by commercial sellers, but which in its heyday was the place to get all kinds of high-quality second-hand household items from expatriates disposing of their possessions in readiness for moving back to their home countries. Most of the posts would read “QUICK SALE”—taken by most Kenyans not as an indication to actually buy the item quickly, but rather to be a signal that it was “game on” to bargain as hard as possible.

Then there are the many expat guides online, which offer advice on everything from finding schools to hiring domestic help. Here’s one: “Employing domestic staff is the norm here, and they can be a great asset to an expat household. This may not be something that new arrivals are used to, but likely something they will soon embrace.” (!) There is a part of me that is triggered when I read the casual racism and superiority in some of these posts, but to be honest, my main motivation in deliberately falling into these strange rabbit holes is the same as watching trashy reality TV—to roll my eyes and scoff with a mixture of bemusement and incredulity.

Of course, in the Nairobi context, the main hub serving as the attraction and engine for this fairly large expatriate community (relative to many other African cities), is the United Nations office in Nairobi that serves as the UN headquarters in Africa and one of the four UN main duty stations, the only one in the global south, as many an article breathlessly, and needlessly, emphasizes. The Nairobi office is the global headquarters of the United Nations Environment Programme (UNEP) and the United Nations Human Settlements Programme (UN-Habitat) as well as 23 country offices and several regional hubs.

Working for the UN is an ambition for many, not just because of its perceived high pay and job security—a friend of mine was recently hired by the UN office in Nairobi and upon hearing the news, another friend told him, “Ah, wewe umeomoka!” (Sheng for dude, you’ve made it!). On a broader level, the public image of the UN is that of an institution where people are driven by a strong sense of purpose, working together in the pursuit of world peace and a better future for us all, a place of “high protocol and elegant diplomatic manners.”

But Rasna Warah’s new book, Lords of Impunity, shatters any notions that the UN is a pristine place oriented towards lofty ideals, the moral conscience of the world. Warah, a writer, journalist and author of five books, worked for the organization for twelve years, having joined with the same wide-eyed innocence and determination to Make A Difference. What she found instead is a rigidly hierarchical, self-protecting system that tolerates fraud, abets corruption, excuses mismanagement, encourages abuse of authority, persecutes whistle-blowers, actively and tacitly devalues black lives, and puts women and children in the way of sexual predators. 

Warah’s book touches on her own experiences of being harassed and forced out of the organization when she accidentally discovered US$300,000 in donor funds being possibly misused, and the emotional and verbal bullying that ensued. She had also been compelled by her supervisor to use unscientific and inaccurate data in The State of the World’s Cities report, of which she was editor. Instead of addressing this gross irregularity, Warah writes, she was “humiliated in office meetings and called a liar”. All her efforts to get internal redress were ignored, “buried in a heap of bureaucratic indifference” including by the UN Ethics Office, and by several subsequent directors of UN-Habitat, only going public by writing this book as a last resort.

Rasna Warah’s new book, Lords of Impunity, shatters any notions that the UN is a pristine place oriented towards lofty ideals, the moral conscience of the world.

The bulk of the book however, unearths harrowing stories from UN failures worldwide, opening in the first chapter with a striking quote from a 1994 New York Times op-ed that describes the UN headquarters in New York as “one of the most dangerous territories for women”, where female UN staff faced a hostile work environment of rampant sexual harassment, but had nowhere to turn because no national laws, not even those of the United States, can govern how it operates. This article predates the #MeToo movement by a quarter century, and even now, it seems that “many male UN employees believe they are entitled to sexual favours at their workplace”.

The book goes on to chronicle serious offences covered up by a UN that, in her telling, is a place concerned, above all, with its own reputation and continued existence. Some of these offences are well known, such as the UN’s failure to intervene in the 1994 Genocide against the Tutsi in Rwanda, even though it had the intel to do so. (Remarkably, Kofi Annan, who at the time was head of the UN’s Department of Peacekeeping Operations, escaped blame for the genocide, going on to head the UN as Secretary-General and receiving the Nobel Peace Prize in 2001.) In addition, the UN failed to take responsibility for a 2010 cholera outbreak in Haiti that killed 10,000 people; the outbreak originated in the sewage of the UN peacekeeping mission there. Others feature less in the public consciousness but are no less appalling, such as the organization’s cover-up of sexual abuse of children by UN Peacekeepers in Mozambique, Liberia, Cambodia, East Timor and the Democratic Republic of Congo—the perpetrators were simply sent home.

This article predates the #MeToo movement by a quarter century, and even now, it seems that “many male UN employees believe they are entitled to sexual favours at their workplace”.

There is also the internal work culture at the organization that abets irregularities and outright fraud, such as fiddling with statistics to show a higher slum population or more people facing food emergencies, so that more funds can be raised for a particular cause. Or, in an even broader sense, the outright colonial idea that white people are invariably better than non-white people at the organization, with white supremacy animating much of the hierarchy at the UN. Lack of career advancement is a sore point for African staff at the organization, and in one episode in the book that I found particularly striking, denial of a promotion is ostensibly carried out “to ‘protect’ the employee from racism—a very convoluted way of thinking that victimizes African employees twice”. Instead of white colleagues being reprimanded for being unwilling to be supervised by an African, the African’s career advancement was blocked. Any typical Nairobian can attest to the fact that white expatriates enjoy privileges—such as domestic staff, which expat publications are always quick to laud—that they might not get in Europe and North America, and so, white people typically throw their weight around and commit infarctions that they would not dare attempt back home.

Deeply researched and convincingly told, Warah’s book is a damning indictment of an organization that, all said, she still believes can do much good in the world, but only with real and systematic restructuring—such as redefining the immunity clauses of the UN charter so that staff implicated in crime or unethical behaviour are not exempted from being indicted in their home country as is the case currently, and replacing the UN Ethics Office with an independent external arbitration tribunal.

The book’s major weakness is that in some places, its scope becomes too sprawling and one can become lost in the intricacies of the internal workings of the UN; it could have been edited more tightly for a general audience. I am also not sure how different this book is from Warah’s 2016 book UNSilenced, which uncovers similar webs of lies, cover-ups, corruption and impunity within a UN that has allowed wrongdoing to continue unabated, but this may be because have not yet had the opportunity to read that earlier book.

You can find Lords of Impunity at Nuria Bookshop in Nairobi and on Amazon.

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Re-Reading History Without the Color Line: When Egypt Was Black

Pharaonism, a mode of national identification linking people living Egyptians today with ancient pharaohs, emerged partly as an alternative to colonial British efforts to racialize Egyptians as people of color.



Re-Reading History Without the Colour Line: When Egypt Was Black
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In his monumental 1996 book Race: The History of an Idea in the West, Ivan Hannaford attempted to write the first comprehensive history of the meanings of race. After surveying 2,500 years’ worth of writing, his conclusion was that race, in the sense in which it is commonly understood today, is a relatively new concept denoting the idea that humans are naturally organized into social groups. Membership in these groups is indicated by certain physical characteristics, which reproduce themselves biologically from generation to generation.

Hannaford argues that where scholars have identified this biological essentialist approach to race in their readings of ancient texts, they have projected contemporary racism back in time. Instead of racial classifications, Hannaford insists that the Ancient Greeks, for example, used a political schema that ordered the world into citizens and barbarians, while the medieval period was underwritten by a categorization based on religious faith (Jews, Christians, and Muslims). It was not until the 19th century that these ideas became concretely conceptualized; according to Hannaford, the period from 1870 to 1914 was the “high point” of the idea of race.

Part of my research on the history of British colonial Egypt focuses on how the concept of a unique Egyptian race took shape at this time. By 1870, Egypt was firmly within the Ottoman fold. The notion of a “Pan-Islamic” coalition between the British and the Ottomans had been advanced for a generation at this point: between the two empires, they were thought to rule over the majority of the world’s Muslims.

But British race science also began to take shape around this time, in conversation with shifts in policy throughout the British empire. The mutiny of Bengali troops in the late 1850s had provoked a sense of disappointment in earlier attempts to “civilize” British India. As a result, racial disdain toward non-European people was reinforced. With the publication of Charles Darwin’s works, these attitudes became overlaid with a veneer of popular science.

When a series of high-profile acts of violence involving Christian communities became a cause célèbre in the European press, the Ottomans became associated with a unique form of Muslim “fanaticism” in the eyes of the British public. The notion of Muslim fanaticism was articulated in the scientific idioms of the time, culminating in what historian Cemil Aydin calls “the racialization of Muslims.” As part of this process, the British moved away from their alliance with the Ottomans: they looked the other way when Russians supported Balkan Christian nationalists in the 1870s and allied with their longtime rivals in Europe to encroach on the financial prerogatives of the Ottoman government in Egypt.

Intellectuals in Egypt were aware of these shifts, and they countered by insisting they were part of an “Islamic civilization” that, while essentially different from white Christians, did not deserve to be grouped with “savages.” Jamal al-Din al-Afghani was one of the most prominent voices speaking against the denigration of Muslims at the time. His essays, however, were ironically influenced by the same social Darwinism he sought to critique.

For example, in “Racism in the Islamic Religion,” an 1884 article from the famous Islamic modernist publication al-Urwa al-Wuthqa (The Indissoluble Bond), Afghani argued that humans were forced, after a long period of struggle, “to join up on the basis of descent in varying degrees until they formed races and dispersed themselves into nations … so that each group of them, through the conjoined power of its individual members, could protect its own interests from the attacks of other groups.”

The word that I have translated as “nation” here is the Arabic term umma. In the Qur’an, umma means a group of people to whom God has sent a prophet. The umma Muhammadiyya, in this sense, transcended social differences like tribe and clan. But the term is used by al-Afghani in this essay to refer to other racial or national groupings like the Indians, English, Russians, and Turks.

Coming at a time when British imperial officials were thinking about Muslims as a race, the term umma took on new meanings and indexed a popular slippage between older notions of community based on faith and modern ideas about race science. Al-Afghani’s hybrid approach to thinking about human social groups would go on to influence a rising generation of intellectuals and activists in Egypt—but the locus of their effort would shift from the umma of Muslims to an umma of Egyptians.

In my book, The Egyptian Labor Corps: Race, Space, and Place in the First World War, I show how the period from 1914 to 1918 was a major turning point in this process. At the outbreak of the war, British authorities were hesitant to fight the Ottoman sultan, who called himself the caliph, because their understanding of Muslims as a race meant that they would naturally have to contend with internal revolts in Egypt and India. However, once war was formally declared on the Ottomans and the sultan/caliph’s call for jihad went largely unanswered, British authorities changed the way they thought about Egyptians.

Over the course of the war, British authorities would increasingly look at Egyptians just as they did other racialized subjects of their empire. Egypt was officially declared a protectorate, Egyptians were recruited into the so-called “Coloured Labour Corps,” and tens of thousands of white troops came to Egypt and lived in segregated conditions.

The war had brought the global color line—long recognized by African Americans like W.E.B. Du Bois—into the backyard of Egyptian nationalists. But rather than develop this insight into solidarity, as Du Bois did in his June 1919 article on the pan-Africanist dimensions of the Egyptian revolution for NAACP journal The Crisis, Egyptian nationalists criticized the British for a perceived mis-racialization of Egyptians as “men of color.”

Pharaonism, a mode of national identification linking people living in Egypt today with the ancient pharaohs, emerged in this context as a kind of alternative to British efforts at racializing Egyptians as people of color. Focusing on rural Egyptians as a kind of pure, untouched group that could be studied anthropologically to glean information about an essential kind of “Egyptianness,” Pharaonism positioned rural-to-urban migrants in the professional middle classes as “real Egyptians” who were biological heirs to an ancient civilization, superior to Black Africans and not deserving of political subordination to white supremacy.

Understanding Pharaonism as a type of racial nationalism may help explain recent controversies that have erupted in Egypt over efforts by African Americans to appropriate pharaonic symbols and discourse in their own political movements. This is visible in minor social media controversies, such as when Beyoncé was called out for “cultural appropriation” for twerking on stage in a costume depicting the Egyptian queen Nefertiti. But sometimes, social media can spill over into more mainstream forms of Egyptian culture, such as when the conversation around the racist #StopAfrocentricConference hashtag—an online campaign to cancel “One Africa: Returning to the Source,” a conference organized by African Americans in Aswan, Egypt—received coverage on the popular TV channel CBC. While these moral panics pale in comparison to American efforts to eradicate critical race theory, for example, they still point to a significant undercurrent animating Egyptian political and social life.

This post is from a partnership between Africa Is a Country and The Elephant. We will be publishing a series of posts from their site once a week.

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