Since antiquity and through the modern era African societies maintained contacts with peoples in Europe, the Near and Far East, and the Americas. Among other things, African peoples developed local forms of Christianity and Islam, contributed large amounts of gold to European medieval economies, and exported millions of slaves through the Sahara, and the Atlantic and Indian Oceans. Despite this, by the 19th century historians and philosophers of history thought Africa was a continent without major civilizations, whose peoples passively rested at the margins of history. These ideas persisted into the 20th century when historians undertook the challenge of writing histories that explained how communities around the world were connected to one another. In their early iterations, however, these “world narratives” were little more than histories of the Western world; Africa continued to be largely absent from these stories. After World War II, increasing interest in the history of African societies and a more generalized concern with the study of communities that were both mis- and under-represented by historical scholarship called for a revision of the goals and methods of world historians. Among the most important critiques were those from Afrocentric, African American, and Africanist scholars. Afrocentric writers argued that Africa had in fact developed an important civilization in the form of Egypt and that Egypt was the foundation of the classical world. African American and Africanist writers highlighted the contributions that peoples of African descent had made to the world economy and many cultures around the globe. Africanists also questioned whether world historical narratives, which meaningfully accounted for the richness and complexity of African experiences, could be achieved in the form of a single universal narrative. Instead, historians have suggested and produced new frameworks that could best explain the many ways in which Africa has been part of the world and its history.
Toyin Falola and Abikal Borah
Since the late 1950s, the field of African historiography has undergone many changes. While discussing African philosophies of history, one must acknowledge shifts within the discipline of history and the Afrocentric vision of historical scholarship as two constitutive processes through which different historiographical trends have come into being. It is difficult to take an essentialist position on African philosophies of history, because Africa has been at the center of various transnational and global processes of historical formation. As a result, the scope and scale of African historiography signals a variety of entanglements. The imperative lies in recognizing such entanglements in the longue durée of Africa’s past, to dislodge the narrowly framed imagination attached to African historiography. Considering the complexity of the terrain, it would be appropriate to view African philosophies of history and historiography from three different vantage points. Firstly, historical scholarship centering on Africa has produced critiques of the post-Enlightenment philosophy of history in Europe and elsewhere. This strand highlights the interventions posed by African historiography that decenter a globalized philosophical tradition. Secondly, the inclusion of African indigenous epistemological formations into historical scholarship has transformed the scope of African historiography. This shows shifts in the methodological approaches of historical scholarship and highlights the question of access to the multiplicity of Africa’s past. Thirdly, Pan-Africanism and Afropolitanism expanded the scope and scale of the African philosophy of history by thinking through the transnational and global connections of Afrocentric thought. In other words, Afrocentric historiography attends to the ideas of globalism and cosmopolitanism within its scope and scale.