Every February in the U.S. schools, McDonald’s, television, corporations, the advertising industry, celebrate Black History Month. The whole thing is a charade. That black people don’t get a break from police brutality, plain murder, red lining, profiling or plain neglect, whether here, in the UK or places like South Africa, doesn’t matter. In 2007, Gary Younge (he is an ally) suggested that what we all needed is a White History Month. Gary reminded us: “So much of Black History Month takes place in the passive voice. Leaders ‘get assassinated,’ patrons ‘are refused’ service, women ‘are ejected’ from public transport. So the objects of racism are many but the subjects few. In removing the instigators, the historians remove the agency and, in the final reckoning, the historical responsibility … There is no month when we get to talk about [James] Blake [the white busdriver challenged by Rosa Parks]; no opportunity to learn the fates of J.W. Milam and Roy Bryant, who murdered Emmett Till; no time set aside to keep track of Victoria Price and Ruby Bates, whose false accusations of rape against the Scottsboro Boys sent five innocent young black men to jail. Wouldn’t everyone–particularly white people–benefit from becoming better acquainted with these histories?” So, dear readers–in the service of good sense and because we love celebrations–this March is the inaugural White History Month on Africa is a Country. Yes, we’re a few days late, we know, but good things take time some time. Stay tuned.
The film Adú justly calls attention to Europe’s closed borders, but neglects to examine why people are migrating from Africa.
The increasing visibility of Qur’anic healing in Cairo intersects with psychiatry’s growing foothold in public awareness, creating fertile ground for debates about affliction, care, and expertise.
Muammar Gaddafi occupies a contested space in the histories of postcolonial Africa. What about his Libyan opponents?
The ongoing displacement and killings of minorities and the ongoing war in Tigray—labeled by the federal government as enforcing law and order—are disturbing. It can’t go on.
Nkrumah’s written works and speeches reveal a selective encounter and appropriation of tools—in this case from Marxist thought—that were translated through Nkrumah’s traveling theory.
Raoul Peck’s ‘Exterminate All the Brutes’ missed the opportunity to engage with the history of colonialism in a way that empowers viewers to imagine a future in which whiteness is not the locus of power and authority.
تكمن فرادة حالة العدمية في أفريقيا كتاريخ وحضارة وشعوب في ارتباطها المتشعب بواقع دموي عنيف من جهة وصيرورة رؤى طوباوية من جهة أخرى، كما يعبر عنه كل من رواية “ذوي الجمال لم يولدوا بعد” للكاتب الغاني ايي كواي أرما وفيلم “آخر أيام المدينة” للمخرج المصري تامر سعيد.
Oral histories conducted with women involved in South Africa’s liberation struggle offer us startlingly candid portraits of youth activism.
How racialized intellectual outputs placed in just the right circumstances can do the most damage.
Peter Ayodele Curtis Joseph was a prominent left nationalist in Nigeria’s struggle for independence. Then he was forgotten. How do we commemorate him?
Anyone who cares about civil society, free speech, and human rights should find the state’s digital silencing of its citizens deeply troubling.
Mexican American director John Gutierrez new film, set in Cape Town, South Africa, touches on colonialism, displacement, and man’s complicated relationship with nature.
French psychiatry in West Africa saw Black bodies as “alien” to white ones. It hasn’t changed much.
Israel projected itself as a plucky postcolonial nation. Many African nations and leaders bought into it. Israel’s occupation of the Sinai in 1967, changed that.
Two brilliant filmmakers and two stunning documentaries creating new narratives about migration.
Now that we have had time to process it: Uganda’s January 2021 elections were a key step in the country’s long transformation towards a fully fledged neoliberal society.
There can no longer be false justifications for holding Benin Bronzes, and other pilfered materials, in museums outside of Africa.
Mahmood Mamdani’s new book asks how communities that have been enemies can heal. But does it succeed?