Ato Sekyi-Otu’s thought is one of the most important and exciting in Africa today. It is no exaggeration to affirm that he is one of the two most innovative contemporary dialectical thinkers, the other being Ernest Wamba-dia-Wamba. This book bears eloquent witness to Sekyi-Otu’s stature as a thinker and also to his consistent commitment to the universalization of humanity in both theory and practice. Deeply anchored in African cultures and modes of life, Sekyi-Otu has shown how ideas of human universality are ingrained in African popular sayings and proverbs and are regularly reflected in artistic creations. He writes: ‘I said I discovered my blackness at Harvard and the USA. That’s because at Mfantsipim School I was not a Black student but simply a student a-racial. Back in Ghana, at the University of Cape Coast, in a kind of return of the a-racial and re-acquaintance with the ordinary, I would not be a Black professor but a professor. Of course, there is no such thing as a ‘professor’ unmodified. There are, and there will always be, other prefixes, be they of defining or ancillary significance. But it would not be a Black professor. That’s because there I am not primarily a racialized subject, not Black. … In Ghana, at the University of Cape Coast, unless I applied some serious bleaching agents, the fact of my black skin will remain unchanged. But the specific gravity of the lived experience of blackness will be registered otherwise. True, from the lovely landscape of that university, the metaphysics, politics, economics and culture of white supremacy as a world system will not disappear. Neither will the struggle against the persistence of its forms and the necessity of weapons of criticism aimed at these forms end.’

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