Are postapartheid norms against open homophobia in party politics eroding in South Africa?
The moral drama of the Israeli occupation plays out at a South African school.
Rediscovered lectures Walter Rodney gave in 1978 in Hamburg shows a reflective intellectual, thinking critically about postcolonial African governance.
Political 'tribalism' has for far too long been seen as an African problem. It is also an American problem, reflecting parallel legacies of colonialism.
If you want a prejudice to look respectable, put a number to it and compile an index. You can then rule the minds of many people.
On xenophobia against Nigerians in Ghana.
Apartheid propaganda, white media and Afrikaner nationalists painted Verwoerd's killer as crazy, but Dimitri Tsafendas was a committed political activist.
Zambia's mining unions increasingly focus on profit-generating businesses, at the expense of collective action.
Constant attention to segregation in formerly white South African schools limits our understanding of how race works in the school system.
The contrasting receptions for high profile visitors to Ghana—first Prince Charles and Camilla from the UK, then a group of African-American celebrities from the United States—says a lot.
The secretary of a Tanzanian bus drivers' union explains why the system of privately owned commercial buses is breaking down. He proposes collective ownership.
In Somalia young people are the majority, yet have to act and perform “age"—appear older—to succeed or get anywhere in life.
The latest trick is to transfer tax-payer funded aid aimed at Africa and the Middle East into the pockets of corporations and individuals.
Albert Luthuli was ANC President when South Africa's biggest liberation movement turned to armed struggle. He's been the subject of much conjecture. What did he actually think about political violence?
Even with the contradictory and violent policies of many African contexts, is emigration to the continent from toxic, racist, rightwing Brazil a viable option for Afro-Brazilians?
Samir Amin's life resembled that of Karl Marx: a man without a homeland, but one whose home was a chosen commitment to a historical project.
Displacing African Studies outside of Africa and emptying it of transformative potential, obscures its revolutionary legacy. The result: an impotent, banal field.
Why do people on the border between Nigeria and northern Cameroon refer to Boko Haram as slave holders?
There is a seamless continuity in the industrial levels of imprisonment employed by the colonial and the modern South African state.
The power of having a god who resembles us.