While reading Olufemi Taiwo’s book “Africa Must Be Modern”, I came across the following:
It is almost required of an African intellectual that she or he be hostile to modernity and it suppositions. It is almost as if an African like me who deliberately embraces modernity as a way of life that promises at the present time a better template for remaking life and thought in Africa must be a dope; someone who is suffering from a pathological dependence on white people as well as a severe case of self-hatred. This charge, this awful name-calling, has managed, over the course of the last century, to silence many in the continent who would and could have been the spearhead of positive change for Africa’s long suffering peoples.
This section made me wonder why, indeed, modernity is inherently seen as western. I’ll encourage you to refer to Taiwo’s exciting book for the discussion about modernity though. For now, the paragraph caused me to reflect over similar charges directed at movements and ideas such as Negritude, African Feminism, pan-Africanism, The Black Arts Movement etc. which all have at some stage failed the AAST (African Authenticity Standards Test). Afropolitanism too faces these charges. This is especially because cosmopolitanism, like modernity, is accused of being western.
Which is not entirely untrue. Cosmopolitanism dates to the Cynics of 4th c BC and to Diogenys in particular, the Greek philosopher who coined the expression. Diogenys’s stance was that people did not simply belong to one single community, as was commonly assumed at the time. Rather, he believed that to be a citizen of a civilised community was to be a citizen of both the “cosmos” and the “polis” – meaning the world and the city. Bearing that in mind, the idea of cosmopolitanism indeed has western origins. It ought to be noted, however, that many great ideas of ancient Greece do not necessarily have ancient Greek origins.
More interestingly, even if the cosmopolitanist philosophy originated in ancient Greece, the notion that it describes is not western alone. In fact, Africa, with its history of forced migration and dispersal, and home to some of the world’s oldest civilisations, has a long historical record of cosmopolitan cities (e.g. Djenne, Kano) that predate colonialism. From Accra to Louanda to Zanzibar, it is not simply the presence of westerners that makes these cities cosmopolitan but rather the presence – and coexistence – of Africans from other parts of the continent as well as migrants from Asia, the Middle East and elsewhere. As the Turkish writer Elif Shafak writes in an essay about the urgency of cosmopolitanism in her country: “cosmopolitanism is not a foreign idea imported to the non-Western world”.
Shafak’s essay provides more parallels. “Rather than reducing human beings to a single label, cosmopolitanism insists on the reality of blended selfhoods,” she writes. And so “Being a cosmopolite requires less hybridity than it means the appreciation of hybridity. It requires consciousness instead of blood and genes. Does having a Jamaican father and a French mother automatically make one a cosmopolitan?” Shafak asks, “no…Living in Brooklyn or Kreuzberg does not render one a cosmopolitan. If there is no mental/moral bridge between ‘I’ and ‘humanity’, there is no real cosmopolitanism.”
In a similar vein, Afropolitanism could be seen as a mental/moral bridge between the ‘I’, ’Humanity’ and ‘Africa’. But is there a need for the added emphasis on Africa? And does it result in the ‘Afro’ being compromised by the ‘politan’?
Critics of Afropolitanism seem to think so. In their views, Afropolitanism springs out of western neoliberalism and elitist African discourses. It is funded by the west and it is subsequently focused on identity to the detriment of communal structures. Particularly importantly, critics have highlighted that not all Africans live in urban, cosmopolitan cities, and that in fact; urbanism is sometimes the cause of displacement, conflict and poverty in Africa. Even those who agree with Afropolitanism in principle have disagreed about the possibility of applying its insights to anything productive. These concerns ought to be taken seriously. Derived of cosmopolitanism, Afropolitanism is indeed linked to urban life and the social class system of urban cities, which is a critical, often debilitating factor in shaping the experiences of Africans. These are tensions that rightly ought to be at the forefront of the discussion.
Moreover, although something that has western roots does not in itself make it “bad”, certainly western imperialist (anti-cosmopolite, in fact) legacies can not be ignored in any discussion about the African zeitgeist.
Yet, what makes Afropolitanism valuable – and keeps it relevant – is that 1) Africa actually has a high urban population, which is growing 2) therefore, in order to co-exist peacefully, Africa must in fact embrace cosmopolitanism (if not by name then by social and moral ethos) 3) furthermore, it must embrace a cosmopolitanism interwoven with pan-Africanism (which, simply put, equates to Afropolitanism) 4) and with its connections to technology, architecture, commerce, culture, art, Afropolitanism provides a philosophical, economic and cultural space to debate twenty-first century decolonization. As Simon Gikandi argues in Negotiating Afropolitanism, “Afropolitanism constitutes a significant attempt to rethink African knowledge outside of the trope of crisis” and 5) lastly, this space, or language, is particularly suited to expose the inequalities and tensions that exist in African society. Why? Well, because it is itself marked by the very same inequalities and tensions. In other words, due to its resonance to the African zeitgeist, and particularly, as I have argued before, as a futurologist tool, Afropolitanism presents an apt language with which such discussions can be held.
Such vital discussions are taking place at the After Afropolitan exhibition at CCADI in Brooklyn this week. I will be contributing to a panel discussion about feminism within these contexts on 21 February @ 3.30pm ET.
Would love to hear your thoughts on Afropolitanism in the comments below.
Photo is by Ethiopia Skate
Urbanization has always preceded cosmopolitanism. People settle in large urban centers for security and ease of access of to life’s amenities. I think ideologies such as cosmopolitanism arise mainly to preserve and advance the ‘good urban life’ of the respective society. I find it hard to believe that the ancient Greek cosmopolitans did care about the rest of humanity, beyond what was beneficial to their own society, any more than some remote cave dwellers of the time did. This holds true today. (romanticizing ancient greeks and romans is part of western supremacy’s way of creeping into our psyche)
Africans, from Misir to Nubia to Ethiopia and beyond, had several international urban centers long before London and Paris. The idea of a one-shared humanity is also present across many cultures, within and beyond urban boundaries. So cosmopolitanism, however you define it, is not really novel for Africa. What is probably new its elitist, Eurocentric worldview that strictly originates from western supremacy of the past centuries.
As a humanist African, I cherish and wish to practice an egalitarian, one-shared humanity. But I also wish to practice this ideology without being somebody else’s cultural or economic subscriber.
So for me, the bigger question is whether cosmopolitanism can improve the lives of contemporary ordinary Africans (over three quarter of whom are, by the way, rural) and helps them secure a prosperous future, not where it came from or evolved.
This means, can we create Afropolitan spaces where indigenous African cultures and ways of
living rightfully flourish and dominate cityscapes? Will cosmopolitanism help Africans grow and prosper with the culture and psych they most identify with, in their own space, or enslave them as mega-consumers of New York and Paris culture and ideologies? Will we have African megacities
where Amharic and Igbo and Yoruba and Kswahili penetrate the limits of literature, philosophy, and science, or a cosmopolitan space where kids spend the whole day speaking French and sipping coca cola, while riding on Chinese skateboards (not much unlike the Ethiopian boy in that photo)?
At the end of the day, it is a truly economic and cultural problem. If it helps us
all live better, sustainable lives, while being more of ourselves, – a life that we can truly dictate – then BRING IT ON! And it will, if we consciously copy, adapt and expand it.
I’ve replied by copying/pasting and then responding, which has made the reply rather lengthy. Apologies.
AS: “Urbanization has always preceded cosmopolitanism. People settle in large urban centers for security and ease of access of to life’s amenities. I think ideologies such as cosmopolitanism arise mainly to preserve and advance the ‘good urban life’ of the respective society. I find it hard to believe that the ancient Greek cosmopolitans did care about the rest of humanity, beyond what was beneficial to their own society, any more than some remote cave dwellers of the time did. This holds true today. (romanticizing ancient greeks and romans is part of western supremacy’s way of creeping into our psyche)”
MINNA: Urbanisation and cosmopolitanism seem to come hand in hand. I am not as pessimistic, people might want to preserve their own lifestyles but they may also to envision a future where the same access is provided to others. I do not, in the blog nor generally speaking, romantice the Greeks even if I do appreciate many contributions of ancient Greece. By contrast, I linked to how ancient greek philosophy is stolen from ancient Egypt to a great extent. Another ancient culture, which I also do not romanticise but appreciate.
AS: “Africans, from Misir to Nubia to Ethiopia and beyond, had several international urban centers long before London and Paris. The idea of a one-shared humanity is also present across many cultures, within and beyond urban boundaries. So cosmopolitanism, however you define it, is not really novel for Africa. What is probably new its elitist, Eurocentric worldview that strictly originates from western supremacy of the past centuries.”
MINNA: This is precisely my point. Why do we see cosmopolitanism as a western phenomenon when internationalism predates colonialism, the bane of westernisation in Africa. I’d be interested to hear more about what you see as the “strictly Eurocentric worldview” and particularly why or whether that precise element of cosmopolitanism must necessarily imbue a vision of African cosmopolitanism.
AS: “As a humanist African, I cherish and wish to practice an egalitarian, one-shared humanity. But I also wish to practice this ideology without being somebody else’s cultural or economic subscriber.”
MINNA: Same. Do you see this as clashing with Afropolitanism?
AS: So for me, the bigger question is whether cosmopolitanism can improve the lives of contemporary ordinary Africans (over three quarter of whom are, by the way, rural) and helps them secure a prosperous future, not where it came from or evolved.
MINNA: I agree. Theories that arise simply for the sake of creating something new and funky rarely serve much use. Rather, it is those theories that describe something which already exists but which has not yet been named that are valuable. And my stance is that Afropolitanism indeed describes something – a worldview – which not only exists and has not yet been named, but which is also a significant part of African history. But if that is not the case, and Afropolitanism is not useful for understanding the present zeitgeist and thus envisioning a thriving future, then it is not the way forward. As I wrote in a previous blog about Afropolitanism, “It is not the naming itself but whether it can create dialogue” that matters. https://msafropolitan.com/2013/12/african-cosmopolitanism-part-i.html But it would be good if those who do not believe it has any potential came up with new suggestions rather than merely critiquing. I’m one who gets excited about envisioning the future anyway. I also like afropunk, afrofuturism, Fela’s blackism was cool too and all these movements that, although far from perfect, are future-oriented.
AS: “This means, can we create Afropolitan spaces where indigenous African cultures and ways of living rightfully flourish and dominate cityscapes? Will cosmopolitanism help Africans grow and prosper with the culture and psych they most identify with, in their own space, or enslave them as mega-consumers of New York and Paris culture and ideologies? Will we have African megacities where Amharic and Igbo and Yoruba and Kswahili penetrate the limits of literature, philosophy, and science, or a cosmopolitan space where kids spend the whole day speaking French and sipping coca cola, while riding on Chinese skateboards (not much unlike the Ethiopian boy in that photo)?”
MINNA: See previous response about new suggestions. We have to discuss what kind of Africa we want and how to get there. That’s what matters. I have written about my ideal African city.https://msafropolitan.com/2011/11/why-you-should-visit-lagos.html Although personally, I like that little kid in the photo to whom there are no boundaries, he has every right to skate, drink coca cola, like children of all other parts of the world do. I could imagine to some he is not “authentically” African because of those reasons. I chose it because it shows all those intersections. I may have issues with Coca Cola but until we banish them from the world, ie. until we do not drink Coke ourselves, or similar products, I do not see why African kids may not. That said, would be great if the skateboard was made in Ethiopia, and that is part of what Afropolitanism is about.
AS: At the end of the day, it is a truly economic and cultural problem. If it helps us all live better, sustainable lives, while being more of ourselves, – a life that we can truly dictate – then BRING IT ON! And it will, if we consciously copy, adapt and expand it.
MINNA After having said all that, do I think that Afropolitanism is the perfect solution for ALL of African societal life? No. But it sure is better than what we currently have succeeded with. If not, then I would hope for other frameworks, movements, platforms, artistic visions etc. to envision African futures with. As you say, what matters is finding ways to live better, sustainable and free lives. In the meantime, I will keep my vision breathing…
Thank you for such an engaging comment.
It is not fair to the young man, but perhaps the illusion of internationalism and choice is more harmful than useful to this African. Perhaps what is good for his
collective kind and progenies is a deliberate, Afrocentric cosmopolitanism
that acknowledges the global, one-humanity principle, yet viciously fights
to protect and advance his heritage…. One that molds the image, and
importantly the economics, of cosmopolitanism after the indigenous
African; one that truly restores the lost self-esteem and dignity and
pride in the African girl and boy (not unlike what you alluded to).
Something that pushes the asymmetry of power towards some balance, however little, for the coming generation. This is why I wish to be deliberately biased in my egalitarian worldview to bring the African image/agenda before that of others.
I said the concept of cosmopolitanism itself has Eurocentric basis, cultivated by western supremacy. Call me a pessimist, but after all I am quite cautious of the
modern day drum beat for this ideology.
Yes, it is Eurocentric, as we know it. To begin with, even you and I are discussing the concept here under a name given to it by Europeans, defined under premises of Eurocentric historical time line (Greeks->romans->enlightenment > modern/postmodern), with European mode of self-expression. While the ideology is millennia old, cosmopolitanism was rarely heard when the west was on a quest for world domination and decimation of humanity across the globe. Now, in the post-modern world where the west and capitalism rein supreme, yet ‘world peace’ is increasingly fragile, global cosmopolitanism rises as a convenient solution to the discontents of globalization. Not that the idea is bad, or can’t help a divided, warring, unequal world. Rather, there are more basic, structural causes of the global problem that need to be addressed first, before we start shoving the global cosmopolitanism ideology down the Africans’ throats. Indeed, the true meaning
of the ideology itself can’t be news to the discontent masses; only seeing it in action will be. Otherwise, under the current global reality, the one-humanity ideology only serves to tame unruly idealists (among the oppressed) who seriously oppose the status quo.
Perhaps global cosmopolitanism will find more use if implemented first and foremost by the privileged citizens of the globe. Meanwhile, a highly africanized version of it might help us push forward so we can meet the rest of the willing world half-way, towards a truly global future.
Yes.
One thing that really jumped out at me was this idea that if something is “Western” it isn’t African, it’s evil. When really, something being Western isn’t necessarily antithetical to it being African. Just because something was first popularized by someone from the West (note how I say popularized and not discovered, created or, invented, because… we all know how the story goes), that doesn’t necessarily make it bad, and something that Africans have to reject. After all, we certainly don’t reject the West’s beauty standards.
I have heard people say many times that “Cape Town” or “South Africa” isn’t Africa? Why isn’t it Africa? Because it’s developed? Because it’s extremely diverse, not just ethnically, but also racially? Because it’s clean? Why are all of those things inherently un-African? Why is homosexuality, or LGBT acceptance inherently un-African? Why is feminism un-African? (Why do we even say this when we are constantly railing against people defining “Africa” like it’s a country?)
On a personal level, I find it anywhere between annoying an infuriating depending on the day and situation. Of course we can’t just blindly accept Western dictums blindly. I mean, look at everything they did to Africa, Asia, Australia, North America and South America. But neither can we just reject something because we think it came from “The West”. On a larger scale, I think this attitude is dangerous. Rejecting modernity on the notion of it being un-African doesn’t benefit anyone except the holders of the white-supremacist, capitalist, patriarchal, heteronormative status quo, and those people don’t always look like what we think they look like.
Thanks Medusa. You are truly going to enjoy Taiwo’s book if you haven’t read it yet.
Interesting discussion!
1. A glossary or discussion of terms used would have been useful – what is modernity and what is modern? What is urban and cosmopolitan and how do they differ. So we know what are talking about. The quote from Taiwo’s book does not suggest it will be a particularly insightful discussion of modernity and Africa’s alleged hostility to it. If anything, I feel people in Africa desire modernity, even if we may mean the superficially shiny, new ideas and things we want from the West. All those boats heading to Lampedusa on rough seas are an African vote for modernisation, of sorts. Is this the modernisation Taiwo refers to? Critiques of modernisation theory should have taught us modernisation is no simple matter, and is a slippery area full of false premises, false promises and broken dreams.
2. I like African Scientists poser ‘Will we have African megacities where Amharic and Igbo and Yoruba and Kswahili penetrate the limits of literature, philosophy, and science, or a cosmopolitan space where kids spend the whole day speaking French and sipping coca cola, while riding on Chinese skateboards’. I reckon it will be a bit of both, which seems no bad thing.
3. Joseph Stalin’s in the 1950’s dismissed Soviet Jewish intellectuals and activists, until then at the vanguard of ‘modernisation’ in the Soviet Union, as ‘ rootless cosmopolitans’ – their supposedly lack of blood roots to Russia blood and soil made them suspect. Cosmopolitanism has never been as popular in practice, and as a consciousness, as it is as an idea.
4. Africa must embrace cosmopolitanism. We live it, by and large, by default but we need to articulate it and live more deliberately, creatively and effectively.
“All those boats heading to Lampedusa on rough seas are an African vote for modernisation, of sorts.” – this is a powerful as well as a sorrowful metaphor, also in terms of both the hope and the broken dreams that modernity encompasses. Your second point resonates, African megacities will (and do) have both. The question moving forward, I think, is how both can become more integrated – y’know, toward an Igbo canon of skateboarding literature to stick with your examples. I reckon this type of example is the type that sits uneasy with anti-afropolitanists. (But it excites me.) Cosmopolitanism has never been popular in practice, as you rightly point out, and this is something we pay a heavy price for. I am down with point 4. It sums it up neat.
First of all, apologies for the glitches you experienced posting the comments. The problem should now be solved.
Thanks for the valued discussion. You raise some important, necessary points and critiques, which I would like to return to. For now, if you do not mind I will respond particularly to the following: “Now, in the post-modern world where the west and capitalism rein supreme, yet ‘world peace’ is increasingly fragile, global cosmopolitanism rises as a convenient solution to the discontents of globalization. Not that the idea is bad, or can’t help a divided, warring, unequal world. Rather, there are more basic, structural causes of the global problem that need to be addressed first, before we start shoving the global cosmopolitanism ideology down the Africans’ throats.”
I think those sentences encapsulate the problems and opportunities with Afropolitanism as a philosophical tool, which is what I believe it is most useful as. Problems, because it is indeed linked to discourses of globalisation which often actually are globalisation of a system of western hegemony. So the primordial task of Afropolitanism is to critically tackle the concept of “globalisation as a new wave of colonialism” to quote Wangari Maathai. Following that, a critical analysis of the relationship between globalisation and Afropolitanism is necessary, through which I would suggest that the serious thinker would gather that the two are indeed linked but not synonymous. Why not? Globalisation has links to development (or lack thereof) – economic growth, international trade, EU, AFRICOM, military bases etc. in ways that Afropolitanism does not. Which is, again, not to say that Afropolitanism should not tackle these matters. It should! But it should also observe opportunities that arise from globalisation such as, coincidentally, economic growth. But Afropolitanism, I would argue, is less about promoting globalisation, or rejecting it for that matter, and more to do with a way of interpreting present globalisation/s and subsequently, working toward decolonisation.
Hi
Great discussion. I was wondering if any of you could help me in explaining why so many African musicians from Nigeria e.g or Tanzania carry this Western attitude in their work, I am referring to their music video clips and the way they dress up and present themselves? Artist like Diamond, Wema Sepetu and Vanessa Mdee prefer being interviewed in English for programs aired in Tanzania or East Africa. Are they being modern? Un-african or just victims of colonial mentality?