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Intellectual historians of Africa are principally concerned with how Africans have understood and contested the contexts that they inhabited in the past, and how ideas and vernacular discourses change over time. As a particular approach in historical methodology it is closely associated with cultural history, and its evolution followed the emergence of political history writing during the 1960s and social history during the 1980s. The first innovative works in African intellectual history were concerned with pan-Africanism and Négritude. These studies were followed by histories of religious ideas and social dissent. Historians have since offered varying descriptions of Africa’s “intellectuals.” For some, Africa’s colonial intellectuals were mostly missionary-educated literati, while others emphasize Africa’s rural intellectual histories and the importance of studying “homespun,” or vernacular historiographies. African epistemologies and knowledge production have also remained a central concern in the study of African intellectual history. To illuminate Africa’s intellectual registers, historians interrogate different topics, regions, and temporalities. Historians of precolonial Africa use historical linguistics to understand the intersection of ideas about public healing and social organization. Scholars of the colonial period challenge many of the earlier assumptions held by colonial researchers and policy makers, who had cast African communities as primordial, conquered peoples. Intellectual historians, by contrast, explore the constantly changing arenas of ideational disputation and political contestation within African societies. Intellectual historians of gender have shown how ideas about production, masculinity, and femininity have informed competing nodes of authority. By the early 21st century, global intellectual historians began demonstrating how Africans reworked European political ideas into local vernacular debates about the past, and how Africans have shaped the making of the modern world. To write Africa’s intellectuals histories, scholars draw from a range of sources, which are often maintained in institutional archives, public libraries, and private homes. These sources—textual, oral, and material—include letters, diaries, annotated libraries, vernacular newspapers, grammars, novels, oral histories, linguistic etymologies, sculptures, clothing, paintings, photography, film, and music.

Article

Amina Mama

African feminist thought refers to the dynamic ideas, reflections, theories and other expressions of intellectual practices by politically radical African women concerned with liberating Africa by focusing women’s liberation, and as such cannot be easily defined or captured. However, the conditions out of which Africa’s feminist movements form, and the intellectual labor that they carry out in the pursuit of women’s rights and freedoms can be explored and discussed. African feminist thought is the potentially limitless product of movements that are themselves constantly in the making, succeeding in changing the conditions of their formation by their very existence. African feminist political thought can be traced to the world’s women’s movements that formed in the context of transnational liberal and emancipatory political discourses of the late 19th and 20th centuries of European empire. Out of these liberal emancipatory reformist, international labor, communist, socialist revolutionary, and Pan-African Diasporic and African nationalist movements were all formed. However, following the flag independence of over fifty nation-states, women who joined the anti-colonial freedom movements have had to pursue further struggles in independent nation-states, because Africa’s new states often hesitated or reverted to conservative patriarchal views when it came to extending freedom and equality to African women. It is as citizens of new nations that 20th century African women have formed independent feminist movements that continue to demand freedom, equality and rights, for example, by seeking freedom of movement, political representation, educational and economic equality, and perhaps most commonly of all, freedom from sex and gender-based violence. Contemporary publications and writings by African feminists are the primary sources consulted here, because of the need to correct the spurious mis-representation of African feminism as “un-African,” a position that hinges on the definition of feminism as exclusively Western. This view is advanced by conservative African men and women who seek the restoration of pre-colonial cultures, as well as in some of the early scholarly literature on the subject. African feminism is a radical proposition: it refers to the liberatory political philosophies, theories, writings, research and cultural production, as well as the organizing work of the transnational community of feminists from Africa. These respond to objective conditions of global systemic inequality that have led African women to resume the struggle for freedom and liberation. African feminists in 2019 identify with earlier generations of women freedom fighters but enunciate visions of a future in which the women of Africa will be afforded human rights and freedoms, on a continent liberated from a global neoliberal capitalist system that continues to marginalize the vast majority of the world’s peoples and exploits natural and human resources to a degree that now threatens planetary survival.