As market vendors are beaten and the sick unable to move to hospitals, the wealthy prepare for the long-haul in their solar-powered homes.
South Africa mustn’t forget the public—and that includes migrants and refugees—in its public health response to COVID-19.
Did Frantz Fanon ask Léopold Sedar Senghor for a job in 1953? And what might have happened to postcolonial psychiatry in Senegal if Senghor had given him one?
What are the roles of the African Union and the African Center for Disease Control in responding to COVID-19?
South Africa’s Human Rights Day (originally Sharpeville Day) holds a special place in the nation’s history.
COVID-19 isn’t simply a medical or epidemiological crisis; it is a crisis of sovereignty.
COVID-19 presents an unprecedented threat, but a campaign by South Africa's security forces attempting to grind defenseless people into dust does not guarantee success.
Public anxiety grows over “prosperity preachers” who have dominated the religious landscape in South Africa and across the continent.
Imagining a utopian, unified African federation not divided by colonial era borders or neocolonial interventions.
This crisis has further emphasized the neglect of Kenya’s poor by the government, and is therefore “a wake up call that we are on our own.”
Among the books historian Tallie has on his reading list is one about the food of the American Old South—“… a forgotten Little Africa but nobody speaks of it that way.”
The evolution of techno, from within Detroit’s African-American community to Kampala, Uganda.