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Africans need to be careful with discourses on coloniality that avoid dealing with central aberrations of colonialism. Focusing on coloniality of power, coloniality of being, coloniality of knowledge and coloniality of gender, contemporary discourses on coloniality sidestepped a central aspect of colonialism. Motivated not by quests to merely exercise power, as is assumed in coloniality of power; and motivated not merely by quests to dominate Africans using knowledge, as is assumed in coloniality of knowledge; and motivated not ultimately by the quest for gender domination, as is assumed in the coloniality of gender, colonialists dispossessed colonized people. Reviewing literature and using the Shona (a people of Zimbabwe) proverbs chisi chako masimba mashoma/kunzi pakata sandi kunzi ridza (one should not exercise power over what one does not own/possession is not synonymous with ownership), this paper postulates the notion of coloniality of dispossession. The paper concludes that power is merely a tool to dispossess colonized people, and so decolonial scholarship must focus not only on tools used to colonize other people but on the ultimate goals of using tools, such as power. [ABSTRACT FROM AUTHOR]

The concept of time is coeval with man's existence and coterminous with his endeavors. This is predicated on the fact that it sets and dictates the pace for man. People appreciate reality differently and this includes their concept of time. This premise informed Mbiti's idea of time in Africa. Mbiti in his submission posited that Africans have no idea of the "future" in time. A critical response to this position of Mbiti toward a restatement of the proper model of time in Africa is what this paper is concerned with. The paper employed the critical-analytic model to examine Mbiti's position and it was obvious that Mbiti's position was parochial and untenable. This paper then argued that time in African is rather polychromous, holistic, and existential. Africans "live in time" and if the future is part of the African life and world, then there is a future as far as time in Africa is concerned. [ABSTRACT FROM AUTHOR]

In this paper, African Renaissance is discussed from the perspective of new interests in African agriculture. Opportunities in Africa in agribusiness are growing. But accompanying this growth is a model of agriculture based on application of high technical inputs, under the narrative of agricultural intensification. However, there is evidence to suggest that new interests and practices toward harnessing Africa's potential for agricultural development for the African Renaissance are not sustainable due to constraints and disadvantages to small-holder farmers. This paper draws from empirical qualitative research on sugarcane farming in the Chemelil area in western Kenya to demonstrate that the high technical input model of agricultural intensification stifles farmers' political power and will to control their lands and thus to innovate to benefit from their lands. The paper calls for a socially oriented model of agriculture toward contributing to the African Renaissance. [ABSTRACT FROM AUTHOR]

This article builds on the prevalent discussions of Western and Asian prestigious states to provide a distinct account of power and prestige in black diplomacy through the lens of the Trans-Atlantic Slave Trade (T-AST), colonization, and neocolonialism. The principal argument is twofold namely; that T-AST and colonization have contributed significantly to prestige deficit of African states and contemporary forms of racism and discrimination targeted at blacks in the diaspora. Second, the paper argues that the pursuit of prestige recovery by African states, notably through attainment of political independence, has been undermined by neocolonialism. The analysis helps to fill a major gap in the literature with respect to the limited attention paid to African states and black communities in the rejuvenated discussion of prestige in International Relations. The policy recommendation is that power and prestige need to be redefined along the lines of genuine respect and cooperation between African societies and foreign powers. [ABSTRACT FROM AUTHOR]

Many moral and social problems affecting African people and development could be associated with (neo)colonial moral education problems in Africa: perpetuation of excessive materialism, individual competitiveness, and demonization of African traditional values. To solve African moral problems and realize Pan-African goals, we need a more contextualized approach to moral education in schools that takes into account moral values from African context. Hence, this paper proposed strengthening moral education in Africa through a decolonial educational approach that disrupts the conventional through anti-colonial curricular and pedagogical practices of moral education for social justice. It first conceptualized moral education and social justice and reviewed literature on moral education in Africa to illuminate its colonizing elements. The proposed decolonized moral education model, critiquing Kohlbergian moral development theory as ignoring the (neo)colonial struggles of colonized and Indigenous people, draws on Ubuntu philosophy, Afrocentricity, and postcolonial theories to develop five processes for the decolonization—(a) Indigenous knowledge, values, and practices' consciousness raising, (b) moral diversity mapping and comparison, (c) critical evaluation of Indigenous moral disrupters, (d) prosocial anger toward historical/ongoing moral annihilation and complicity, and (e) Indigenous moral agency. The curriculum and practice implications of the Model are discussed. [ABSTRACT FROM AUTHOR]

Several continental and global development initiatives have been evolved to trigger development in Africa, the latest being Agenda 2063 and sustainable development goals (SDGs). This paper draws on relevant materials to examine the challenges of sustainable development, especially within the context of the serious structural adjustment challenges in Africa. Against the backdrop of the continent's earlier dismal experiences with development initiatives, the paper assesses the promises of both Agenda 2063 and SDGs to motorize sustainable development in the continent. The paper contends that the feasibility of sustainable development in Africa is contingent upon the institutionalization of the active state. The imperative of the active state in development architecture is because of its indispensability in charting critical pathways for all-round sustainability. [ABSTRACT FROM AUTHOR]

With the public frenzy over Thabo Mbeki's speech, "I am an African" that was delivered in 1996, South Africa has since become a subject of debate as to who is an African and what constitutes as African. This has been going on for almost two decades and a half now. Mbeki's speech appears to have evoked solemn questions relating to the issues of identity and culture. Subsequent to that speech, the South African public began to question what it meant to be African. The central point of enquiry was: what makes one an African? Is it the color of their skin? Their citizenship? Or is one merely an African because others regard him or her as such? These and many other questions arise when one touches upon the subject of Africans. These perplexing questions, however, are not only unique to the South African context; they apply, to some extent, to the general continent of Africa. With talks and debates about African renaissance, decoloniality, and indigenization, the question of African identity and culture resurfaces. Here, the discussion hubs around the issue of African persona and what it means to be authentically African. By means of document analysis, this paper critically employs a philosophical approach in order to grapple with the subject of identity and culture. This is done through a systematic discussion of the following facets: (a) history, (b) identity, and (c) culture. These three facets are therefore critically engaged in order to establish what constitute an African and what can be characterized as an African identity. [ABSTRACT FROM AUTHOR]

Most states in Africa, if not all, adopt the measures of security theorized, studied, and practiced by the West, yet conflict and insecurity abound. Over-dependency and over-reliance on Western security models culminate in the "one-size fits all" model of critical security studies produced by the West. However, in Africa, insecurity is growing. This paper argues that there is a need for security models that address African countries' particular cultures, values, and realities, hence our advocacy of afro-democracy. This study introduces the concept of afro-democracy as a model that can facilitate security and development in Africa. It also argues that the field of critical security studies should welcome contributions from other parts of the world, namely the Global South. [ABSTRACT FROM AUTHOR]

The epistemological positioning that frequently validates the application of cultural probes in eliciting detailed exploration of phenomenon has not been sufficiently interrogated. Yet the epistemological assumptions behind the value of cultural probes continue to be drummed up and foisted on Africa's emerging ethnographic researchers who actually need to be a bit more critical in its adoption and application. This conceptual paper explores the extant literature on data collection based essentially on cultural probes as espoused in habitus. It is proposed that profound amounts of decolonization of the spirit, content, and process of data gathering is urgent and critical at this stage. Until this is done objectively, African ethnographic researchers should "look at the gift horse in the mouth" before they can properly configure what is right or wrong for the people of Africa who should be in the hot pursuit of the ownership, production and utilization of relevant and sacrosanct knowledge aimed at rapid socio-economic and political development of the continent. [ABSTRACT FROM AUTHOR]

This article engages the perpetual denigration of African Traditional Knowledge System (ATKS) by African governments in favor of western biomedical approaches during the COVID-19 pandemic. We demonstrate that the COVID-19 pandemic has once again put the spotlight on the alternative approaches to health and the need for a holistic and broader understanding of these practices in Africa. Using a literature review on health sectors across Africa and cases of traditional health medicines and use in selected countries, we show the Afro-cosmo vision and understanding of health, and we make a case for a non-western health approach that is holistic, endogenous, and community-centered. We argue that health approaches need to be anchored on proper understanding of African societies, whose approach to health encompasses the spiritual, emotional, and physical aspect of one's existence. Our work lends support for the importance of having a multidimensional holistic health system and approach for universal health coverage (UHC) toward the achievement of sustainable development goals (SDGs) in Africa which encompasses ATKS in dealing with pandemics. [ABSTRACT FROM AUTHOR]

The determinants of development of nation states are mostly skewed toward political serenity, abundance of natural resources, and the intellectual and managerial prowess of the human resource. However, the culture of a people and their values are very significant in the development of nation states even if they are yet to be nationalized in the polities of the African state. This article presents the empirical data that was obtained through interviews with traditional healers and herbalists within the Kasena-Nankana Municipality of Navrongo, and the Volta region, using the qualitative research method and a purposive sampling technique in order to explore the link between culture and development with particular focus in preserving and sustaining some natural resources such as fauna and flora species. It offers the emic insights of traditional healers and herbalists on how the increasing threat to cultural institutions affects the use of traditional medicine in Africa in general, and the aforementioned region in particular. [ABSTRACT FROM AUTHOR]

This article explores the central role of Africanisms in Africans' revolts against enslavement in Haiti and Jamaica. There is an investigation on the memories of Africa that motivated the military leaders and the African masses in their insurrections or wars against their European enslavers in these countries. Hence, there is an investigation of Africanisms such as knowledge of governance and political organization, military training, code of military conduct, African cosmologies, knowledge on the decentralization of power, among other African derived values and beliefs that were learnt in Africa. These Africanisms informed the military and other modes of resistance against European colonizers. There is also attention to traditional African spirituality. Evidence is presented on the influences of spiritual beliefs and practices on military incursions during the enslavement era and in post-emancipation culture. There is a discussion on Vodun, Legba, Kafou, Eshu, Obeah, and Anansi. There is an analysis of the factors that accounted for military success or failure in the enslaved Africans' military wars or revolts against European enslavers in the countries being discussed. The current modes of resistance in post-emancipation are also addressed. [ABSTRACT FROM AUTHOR]

This article discusses the potential contributions of African American migrants to the economic and cultural development of destination countries in Africa. The study explores the contributions of migrants to the gross domestic product (GDP), labor market, and fiscal impact—measures used by the International Labor Organization (ILO) to assess the impacts of migrants on the economy of a destination country. Migrants may share their own life experiences in community citizenship with traditional authorities when dealing with community issues. For example, land use-planning, allocation of urban-rural land, siting of sanitation facilities, health and safety of community, and community economic planning are within the competence of migrants given their education backgrounds and their decision to follow a traditional style of governance. African-American migrants present an opportunity to form backward linkages to sources of finance and investment capital in the country of origin. Our study found no existing institutional mechanism to grow these backward linkages, and there is no recognized privateprivate partnership between migrants and U.S. financial sources. The study recommends increased theoretical and empirical studies in support of the economic and cultural contributions of African American migrants in Africa. [ABSTRACT FROM AUTHOR]

Colonially depicted as a region distinctive for fables and fabrications, Africa has ever since not been allowed to reclaim anything original. Dispossessed of their original wealth, Africans have been forced to live in fabled and fabricated houses, eating fabled, and fabricated food—closer to animals. Similarly, dispossessed of their original human identities, Africans have been forced to adopt fabricated identities. With the 21st century not promising any return to original African human identities, Africans are set to be further nanotechnologically (using tiny nanoparticles) fabricated into cyborgs that speak to ongoing posthumanist and transhumanist experiments with emergent disruptive technologies. Inhabiting not only fabricated houses but also increasingly inhabiting nanotechnologically fabled and fabricated bodies, Africans should learn to, in terms of the Shona (a people of Zimbabwe) proverb, hakuna mhou inokumira mhuru isiri yayo (no cow lows for a calf that is not its own), repossess original mastery over their own lives. [ABSTRACT FROM AUTHOR]