Emeritus Professor in Humanities, Rhodes University, South Africa; Distinguished Visiting Scholar University of Connecticut Humanities Institute, United States; Visiting Professor, WISER, University of the Witwatersrand, South Africa.
What is to be Thought? The Dialectics of Emancipation and Africa: political theory and political practice
Beginning from the understanding that it is imperative today to develop new concepts for the thinking of an emancipatory politics on the African continent (Fanon), this book proposes to focus on dialectical thought as the core subjective feature of all emancipatory political experiments on the African continent in particular. It traces a dialectical thinking to its origins in Ancient Egypt that arguably influenced Plato, and notes its opposition to the idea of representation in state politics during various historical sequences right up to the present. Starting from the fundamental conception that all people are capable of universal thought, and that an idea of universal humanity is central to popular thought during experiences of collective emancipatory struggle, the argument traces and analyses a number of emancipatory historical political sequences and their attendant contemporary narratives. Currently it is proposed to include
1) the Ancient World: Ancient Egypt (The Tale of the Eloquent Peasant – 4000 BCE) and Plato (as read by Alain Badiou);
2) Pre-colonial Africa and resistance to slavery: the Donsolu Kalikan (in the Manden/Mali, 1222), the Antonian Movement (in Kongo, 1684-1706) and its continuation in the Lemba Movement, and the Haitian Revolution (undertaken by slaves from Africa),
3) The National Liberation Struggles of the 1960s as thought by Fanon and Cabral, and
4) The mass popular struggles in South Africa during the 1980s.
The core of the political dialectic in each case differs and creates, during a limited sequence, what can be called a subjective political singularity that always combines dialectically a particular thought of resistance emanating from its specific social location with one of universal humanity during what is a process exceptional to hegemonic social relations.
It is further argued that whereas the political dialectic is not a given feature of African cultures as such, the latency of universalistic conceptions of humanity is identifiable within many African cultures. This means that rather than having to be invented ex nihilo, conceptions of the human universal in Africa have the potential to be (re-)activated in practice. Ato Sekyi-Otu and Ernest Wamba-dia-Wamba are discussed as major contemporary African dialectical thinkers.
Coming to the present period, the book elaborates a theory of neo-colonial state politics through unpacking the core idea of representation and the absence of popular sovereignty. It is argued that the neo-colonial character of the state must be understood beyond binaries but rather, following Gramsci, as structured by objective dialectical relations characterising fundamentally distinct modes of rule. This objective dialectic is assessed, in addition to Gramsci, through a discussion of a number of well-known contemporary thinkers of the dialectic (Lenin, Mao, Dunayevskaya, CLR James, Carchedi, Anderson, etc).
These modes of rule enable the neo-colonial state to reproduce itself and social relations in conjunction with popular responses to such rule. Differing modes of state rule are identified and the formation of distinct domains of politics corresponding to them and founded on different forms of representation are elucidated. These domains amount to three types:
1) civil society (where the state rules through a relation of citizenship and the right to rights),
2) uncivil society (where the right to rights is inexistent and thus state violence is dominant), and
3) traditional society (where the state rules through custom and tradition itself the object of struggle).
Finally and as a kind of concluding argument, it is proposed to rethink the idea of representation through a critical engagement with the political practices of what could be called the “heroic figures of liberation”. This will be undertaken via an assessment of the politics of Toussaint Louverture and Nelson Mandela in particular regarding the “colonial question” as identified by Aimé Césaire.
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