The field of political science has long been dominated by Eurocentric theories and frameworks, leading to the marginalization of alternative epistemologies and worldviews from the Global South, particularly Africa.
Perhaps a latecomer to pan-African ideology, Ethiopian Emperor Haile Selassie I was nevertheless unique in his contribution to pan-Africanism. He urged all those working for a united global Africa to consider pan-Africanism as not an end unto itself, but an indispensable means toward a broader horizon of a new humanity free from imperialism and exploitation.
The announcement by Burkina Faso, Mali and Niger of their exit from ECOWAS, 24 years after Mauritania’s exit in 2000, threatens to de-Sahelize the regional bloc. It marks more fundamental problems associated with spatial inequality and its influence in West African national and regional politics that are yet to be addressed head on.
What Robert A. Wood, Ralph Bunche and Linda Thomas-Greenfield represent is known in the discourse of African ontology as Black complicity—Afro-complicity, if you please. This is a distinct kind of complicity reified when a Black person tries to dispel racist oppressive hegemonic constructs but due to his inability to be critical of the underlying subtleties of Black stereotypes, he ends up becoming the instrument for its advancement.
Colonialism shaped, is shaping and, as it appears, will continue to shape the realities of Africa. As a postcolony, Africa is still searching for identity, rediscovering itself and finding creative ways to speak and be heard void of Western-produced knowledge—but, can Africa escape the neocolonial machine?
While Africans toiled and suffered under colonialism, the West prospered, leaving a debt that is yet to be reconciled. With new Western policies geared towards exploiting Africans, it raises the question: Have they forgotten that they owe us?
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