Development Africa

Consider the biases in academic reward and promotion. Teaching is undervalued. Peer-reviewed publication is rewarded, particularly if it appears in high-ranking journals that prefer certain methodologies and questions. Those methods are typically quantitative. They build beautiful castles in the air or palaces on foundations of sand.

Supervisors in foreign universities rarely have the subject matter expertise, so they tend to guide students towards more theoretical approaches. Examiners and peer reviewers likewise reward and reinforce their own disciplinary biases. On the other hand, it is common to see junior Western scholars doing rather uninteresting quantitative studies or superficial case studies. Despite their shortcomings these studies are published. These scholars, then, become the group that undertakes peer review.

To become an academic in a Western university she or he may be obliged to unlearn important knowledge, and learn frameworks and skills that are actually irrelevant to the situation at hand but are necessary for being considered a professional academic.

Dr Rodney was assassinated in 1980 against the backdrop of a mass movement for political change in Guyana, which was being led by his party, the WPA, and inspired partly by him as a symbol of the times. After years of inaction by both the PNC and PPP governments, the Ramotar-led PPP in 2014 mounted a Commission of Inquiry (CoI) into the assassination.

It immediately became clear that this move was meant more as a political manoeuvre by the PPP than as a search for the truth. The PPP, leading a minority government, was prepared to do anything, including pimping the martyr, to regain total power.

As was the case with many intellectuals of his generation, Dr Rodney did not confine his energies to the traditional classroom. Rather, he extended the classroom to include the street corners and bottom-houses where the masses of people could be reached. Walter Rodney was the consummate public intellectual, whose academic work was first and foremost a tool and avenue for socio-political change. As a product of the Caribbean decolonisation and Independence moments, he saw his primary role as one of service to the wider community in aid of making independence and freedom meaningful to all citizens, especially the poor.

In Zimbabwe’s land debate nearly everyone at different times disagreed with him, but they all listened. Whether inside the state and party, among opposition groups or with the World Bank and other donors, no one could ignore what Sam had to say. And his influence in seeking a more sensible line has been enormous.

Nyamnjoh based his talk on his essay with the same title published in the Journal of Asian and African Studies in which he argues for conviviality as a currency for frontier Africans by using a literary example, The Palm-Wine Drinkard, by the late Nigerian writer Amos Tutuola.

The skull represents the quest to become the “complete gentleman”, and when Africans are on such a quest to adapt to a Western style zero sum logic, “we lose out”, Nyamnjoh argued.

Nyamnjoh says Africans are “frontier beings”, which he defined as people who question institutionalised ideas and practices of being, becoming and belonging.

While the Kurds have been fighting for their survival against ISIS in the Syrian/Turkish border town of Kobane, the Zapatistas put down their arms over 20 years ago and have maintained a non-violent struggle since. In both cases, women have fought alongside men against their own collective obliteration while making radical changes in their gender relations. Working towards more equity makes possible more direct democracy in building greater autonomy from the state.[1] In both efforts, there is also a deep connection to land[2] that regards the value of women and the environment as essential to life itself.

These radical changes in gender relations are occurring in contexts of tremendous violence and war of both high and low intensity. In Kobane, near the Turkish border, Kurds have been upholding a heroic resistance to the ravages of ISIS on the one hand, and the racist and repressive manipulations of the Turkish State on the other. In Chiapas, the Zapatistas have been building their autonomy within the increasing violence of a narco-state that dominates much of the nation, where it is hard to discern the difference between government and drug traffickers.

Abdullah Öcalan, who has been imprisoned in Turkey since 1999. His “Democratic Confederalism” aims to build a new system that works towards the just distribution of resources as well as the conservation of the environment. It seeks to create a society free of sexism, replacing traditional patriarchal societies, religious interpretations, and capitalist merchandising of women. The movement has undertaken an intense societal and educational labor to combat the patriarchal mentalities implanted in women, as a form of submission, and in men, in form of domination.[4]

can this requirement be fulfilled this year? For many pressure groups like the Committee of Actions for Ivory Coast in the United States (C.A.C.I-USA), there cannot and should not be any election in Ivory Coast in 2015, unless the political body wants to trigger new violence and erase the democratic gains that Ivorians have enjoyed starting April 1990.

The second reason is that accepting a presidential election in 2015 would legitimate the regime in power, condemn Laurent Gbagbo, approve violence as a means to access power, and negate Ivory Coast’s right to sovereignty and democracy.

The relative obscurity for Ivory Coast is the uncertainty of durable peace and independence. There are two ways to end this obscurity: refraining from a presidential election in 2015 and installing a political transition. There are ample constitutional reasons to object to the presidential election now. The most important is avoiding further chaos and giving the political body sufficient time to install a political transition. Indubitably, a political transition is the golden alternative for peace in Ivory Coast.