Molefi Asante: Breathing Africa, Living Blackness
THE TOYIN FALOLA INTERVIEWS
A CONVERSATION WITH MOLEFI ASANTE, PART 1
Em hotep nefer weret!
I have listened to his lectures. I have served on committees with him. I have read his books. I have adopted many of his ideas reworked into Black liberationist thoughts. He has taught me as much as I have taught his works and ideas in classes for over forty years. I have reviewed his books. I have evaluated his manuscripts for publishers. I have gone to Temple University on multiple occasions, the last time to give a lecture on “the construction of words” to his graduate class. I have been asked to endorse the use of his name for two major prizes named after him. When I heard that he wanted to criticize the emerging concept of decoloniality, I did not mind that the venue was in Pretoria, South Africa, far away from my base in Austin, United States. His fans awaited him in Pretoria, and the hall was packed full. The lecture was provocative.
Molefi, the brave Asante
He does not call color red as blue
A brave deity
Who says it as it is
Who does not call a bad thing a good thing.
The knowledgeable one
One that sees everything
He understands the dawn and the sunset
The priest of wisdom.
I’ve been to many strange homes,
But none like Nubia, the home of Asante
Where nature is beautifully alive.
I’ve tasted the milk of other lands,
None matches that of mother Africa,
The Black Egypt
Where Molefi was born bright.
The great philosopher came;
Saw the future in Africa
He took her and showed her the part of life
Gave her everything needed to forge on;
Blessed is Mother Africa,
With great heritage and culture
Blessed is Molefi,
For keeping the culture, as the name bares.
A super communicator, passion comes with his words, as if the Yemoja, the preeminent goddess of the sea, comes out of the Atlantic Ocean in Bahia to deliver a message from Orunmila, the god of divination. Energy defines his engagement, like Sango, the god of thunder and lightning, issuing majestic commands. Conclusions must be revisited, and Asante turns into that powerful god of the crossroads, Eṣu, whose name must not be called in vain. The past lives in him, the living Pharaoh in the Black World. In another era, Asante would have been transformed into a god and venerated. There are no two people like him. Divide a city into two: one half belongs to Molefi and the other half to Asante!
Conversations around African knowledge productions and the audacity to lay claim to it without being intimidated by the imposing frame of the Western epistemic system would have generally been impossible without the irrevocable commitment of some dedicated persons. Africa was confronted with the demanding tasks of challenging the webs of misconception and the desperate identity assassination that the imperialists dragged them to in the prelude to and aftermath of colonialism. This identity shaming, it must be emphasized, was considered a strategy for which the people would not only be conquered in all dimensions―politically, culturally, socially, economically, and maybe philosophically―but would also be the foundational justification for the subjection of the people to the deprecatory experience they faced during the period of colonization.
Africans were innocent, ignorant of the possible dangers inherent in being conquered by the imperialists, and not prescient enough to foresee what their future would look like with the history of the European expansionism dotting their evolutionary process. The damage was done, and colonial engagements within the 100 years when it held the continent by the jugular shattered, damaged, and trashed all the progress that the Black people had made before the colonizers invaded them. This damage was more debilitating for reasons that are not unconnected to the fact that even when the victims of colonization, Africans, this time around, were dragged to the ground of dishonor, they were practically unaware that the colonially erected institutions left in the wake of colonial imperialism would carry the mark of disrespect, and continue to serve as the agency to sustain the molestation and prostitution of the African image.
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After years of anger, the motivation to challenge the age-long calumny overtook a generation of Africans, to which Asante belongs. They began to counter Western fiction with fact, challenge European biases with catharsis, and, more importantly, correct wrong notions with sound knowledge. In the group of African intellectuals who embraced this call to duty is Asante, providing solid and unwavering academic insights that replaced ignorance with knowledge, changing the revisionist information with verifiable information, and substituting jaundiced views with relatively objective perspectives about Africa and Africans.
Asante became an intimidating posture in the academic wave of resistance that is tagged Afrocentrism. The movement began in the mid-21st century as a potent force erected to counter the existing derogation of Africans by the West, eventually becoming an interdisciplinary thing in the long run.
Dubbed as among the most prolific African-American scholars of all time, this intellectual figure has cracked the knot that was considered impossible and made landmark accomplishments in academic waves where his sound contributions enthuse the occupants of the imagined center. There is an infinite possibility, Asante argues, what Africa and Africans represent if they function effectively without hindrance. That many black people do not exude the expected confidence to challenge established biases in the academic, political, or economic systems is a condition facilitated by the colonizers’ watertight efforts to keep them eternally repressed in their deplorable conditions.
It cannot be contested that Africa has contributed meaningfully to the human race and has made impressive landmarks in many areas before the ascension of the European power. Underestimating the continent continues because they have refused to stand up for themselves and make impressive development in areas where they have all been badmouthed. But then there is Asante, who persistently challenges this negative view of black people, from Lagos to New York, not with emotions this time around but with educative works and insight that set straight the records that have been wrongly stated in the first place. We must credit people like Asante for setting the pace and raising the bar and for the effective wave of resistance in all fields.
Molefi Kete Asante has published widely, and his body of works has changed the narratives of the African and black people for good. Central to his academic engagement is promoting African/black interests to repudiate the damaging misconceptions and assassinations of the African image and identity. In his recent publication in 2020, with his scholarly work titled The Afrocentric Pan Africanist Vision, this prolific scholar discusses the vision of the people about what they have in the contemporary time. He argues that the current situation of the people does not in any way represent who they are, and being victims of the history of colonization does not in any way have the possibility of running them aground forever. For Asante, the Pan Africanist vision is shaped by the accumulated experiences that the people have been challenged by in recent or distant times. In other words, the determination to make Africa distinct from the rest of the world is informed by the awareness that they would continue to face predatory temptations by the civilizations that have attained technological and economic transformation if they did not solidify themselves and begin to put in place the needed transformative energies.
It is essential to picture an African future reflective of their true self and capable of accommodating other civilizations without sacrificing their African identity in the process. This means that such a future holds the potential to transform the continent nearly in all conceivable ways. There would be a level of economic self-reliance and technological transformation which would align with their ideological and philosophical principles without necessarily taking away their political beliefs, freedom, and identity. This vision means that the continent would be expediently independent of all the vested interests who have fleeced the continent for ages under different guises. They were considered less technologically advanced, so they were suppressed by the European imperialists and lost nearly all their resources to external civilizations that came to encroach on them for generations. In essence, Asante, in The Afrocentric Pan Africanist Vision, talks about the importance of having this vision and emphasizes more the need to prepare for creating a civilization that can birth and sustain this system. Africa deserves freedom, not only of any political imposition that comes from all civilizations who believe that their economic development should be an automatic ticket for abusing Africa but also of the socioeconomic entanglement they have helplessly found themselves in the recent years.
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A very devoted observer of Asante’s academic engagements would notice that not only does he appear to create a breathtaking relationship between his work, but he also makes them appear like an academic work in series. One would be marveled by the close relationship between the work identified above and the one he produced some five years preceding it. In his work, The African Pyramids of Knowledge, this preeminent scholar of inestimable intellectual capacity is unequivocally direct about the fecundity of Africa in knowledge production and value creation. To be candid, there would be no reliable vision for a continent that does not have good intellectual resources on which they can depend for the transformation of themselves and the dislocation of baseless narratives created to keep them under perpetual repression. The knowledge base of the people is used in the management of their society, and this accounts for the enhancement of the identity despite century-long pillaging and deprecatory encounters with the external civilizations. In this work, Asante argues that contrary to the assumption that blacks were devoid of critical thinking and are a strange bedfellow to productive engagement, numerous historical and cultural accomplishments are evident in their greatness even until contemporary time.
Meanwhile, one year before that, in 2014, this same intellectual giant premiered the book titled The History of Africa, which gives sufficient information about the past experiences of Africa and Africans. It is nearly impossible to talk about the African knowledge pyramid without knowing about the people’s history. This indicates that the book written by the sage in 2015 on Africa’s knowledge production and systems is backed by the history, foundation, and past events of the people across all aspects of human endeavor. The History of Africa serves to place in perspective the past experiences and records of the people. For example, the book talks about how the people organized themselves into different political groups using systems that favored and worked for them in the political domain. The decision to organize a political strategy is informed by the knowledge that they demanded very organized structures to enhance their collective progress. If they did not have a robust template for the political system across the continent, the possibility of arranging themselves would not only be slim; it would also be very hard. Asante’s book explains this aspect of human history that they lived before the ascension of Europeans, Arabs, and even during their post-settlement in the continent.
More than it addressed their political past, the book, The History of Africa, also concentrates on the African cultural and religious systems. There seem to be unending ill-conceived generalizations that many civilizations have made concerning Africans, including but not limited to the assumption that the African people were not intellectually evolved to build cultural traditions that are vibrant enough for contemporary times. It would have come as a surprise for people who do not understand the deep-seated connections between colonialism and these narratives. Still, people who understand the underlying Eurocentric agenda from such a position know that it was an attempt to rubbish the continent and justify the corresponding political overtake they later introduced. As much as we understand that such a position lacks a strong background, there would be no way of challenging the impression if individuals do not make necessary and befitting efforts to counter these positions. However, there is no need to panic because people like Asante continue to fumigate the lies against Africans for centuries with facts and figures about their past that can be confirmed by research and replicable scholarship. Essentially, The History of Africa addresses nearly all the aspects of the life of the people and how they did evolve as other peoples of the world did in their various cultural and political experiences.
Asante’s academic contributions do not exclusively center on Afrocentrism. He also has many works that address thematically different yet intellectually complementing themes. For one, this scholar has written essentially on race issues and discussed how the concept had generated more than necessary controversies in the academic world. His writings on race have developed to an edition-by-edition engagement where the idea of racism is looked at from different angles, all of which add to the contemporary understanding of the politics and motivations behind the division of the world along racial lines.
Titled Erasing Racism: The Social Survival of American Nation, the 2009 edition addresses racism and how it has polarized the American society beyond imagination and repair. The American society, it seems, is founded on a philosophy of othering where those who do not come from America or do not express their ideological beliefs are considered less critical, if not less human. To the extent that the society has institutionalized a master-subordinate relationship among their people, they have continued to place themselves beyond others, even unconsciously. Therefore, the book states the different dimensions that racism has taken in American society and how the oppressed groups have made substantial efforts to adapt and protect themselves in the process.
The book, which comes as a recommendation to the international community, instigates more questions than it appears to answer. Asante argues that the African-Americans are overwhelmed and are gradually losing themselves to the carnage of racism. Their identity, cultural traditions, history, and social system are victims of persistent verbal abuse, so much that they do not understand how and where they can begin to challenge the racist prejudices that have faced them from time immemorial. That is the level at which they have degenerated in recent history. Eradicating racism begins with accepting that society has been lopsidedly arranged across racial lines from a distant time. This would put people in the right frame of mind to understand how the white race, the privileged ones in the American society, have enjoyed series of benefits, advantages, and privileges to the detriment of some other people in the society, specifically and the world generally. In this awareness and acceptance, they would begin to correct the age-long anomaly consciously. Without following this systematic path, it would be difficult to talk about putting an end to racism, which has overtaken American society.
In 1971, Asante published a book that seemed to clarify the justification of the same theme covered in the above work. Titled How to Talk to People of Other Races, the book brings up the issue of plural identities and cultural diversities that exist in human engagements. There is the general impression that people would be different in their racial and cultural disposition, though this does not mean that they would not have reasons to depend on one another or forge a strong network of alliance. However, this dependence would be determined by people’s communication when dealing with individuals from different cultural backgrounds. Therefore, the language of communicating with individuals of different races must be respectful. In other words, talk, which is personified as the form of exchanges between people of different races, must be such that the integrity of some people is not threatened or their identity molested. How to Talk to People of Other Races shows that the responsibility of submerging racism stands on the agreement to stem its tide by the people who are important as far as the need to forge a common bond is concerned.
Additionally, it would come as no surprise that this man of inestimable intellectual brilliance is duly recognized far and wide in the world for his outstanding contributions to knowledge production. Apart from being awarded professorate honor in different academic environments, namely, Zhejiang University (2007-2010) and the University of South Africa (2009-present), he has also bagged for himself honors that befit the intellectual greatness he represents. The protruding accolade for which he has been associated reflects the assumption that his contributions do not in any way go without making a substantial impact.
For a man who teaches in the United States, there is no doubt that he has registered a lasting place for Africans in Africa and even in the Western world. Asante’s intellectual activities promote rather than demote African image in places where they have suffered grandstanding and monumental shaming. There is no place in the world where the influence of Asante’s work has not spread to. Asante’s works have served as points of reference and motivation for drawing different academic strategies for upholding the African image across different African countries. Evidently, the recognition he has attracted over time is long overdue.
Beyond the activism in academics, Asante has participated in different involvements that have to do with redeeming Africa’s dented image and restoring its identity in all fora. He once served as the coordinator of diaspora intellectuals, Pan African Scientific Council, African Union, all in 2009, where he promoted quality and excellence that skyrocketed the values of the associations. Interestingly, Asante founded an academic institute, the National Afrocentric Institute, in 1989, and its creation became an instant success across the board. All these establishments he created or where he serves as a member witness immediate transformation because he is conscious about their advancement. He is also a driving force paving the way for them through his intellectual productions.
It cannot be emphasized enough how this philosopher has motivated people who decide to retrace their steps to discover their true African identity. Asante has shown pride in the continent of Africa through his academic involvement and in the various sociopolitical groups he belongs. When academics talk about his greatness, they do not over bloat his importance; when they mention his contributions, they merely state the values he represents. Asante has already won for himself a beautiful place in the knowledge production about the African people. He has expanded the African-American academic engagement magically and retrieved for them the lost image of their ancestors.
Rather than be fazed by the intimidation of others who have considered themselves the general standard for knowledge artistry, Asante has mastered the way to popularize his ideas through the agency of academic engagement. The redefinition of African literature, culture, and history speak for him in decibel that cannot be fully consumed in the annals of history. From political science to historical scholarship, scientific engagements, and professional researches, Asante has roared deeply, and his voice has spread to places one cannot readily predict. He is a dedicated human to the cause and actions he believes in. There has been no time when he backed down from the ideological convictions he is identified with. In the academic industry, he is recognized for the outstanding efforts he makes to advance the collective aspirations and goals of the people.
The immortal man
Born before our black eyes,
The magical writer,
Touching the marrows of men,
Forever may you live.
No one hears the death of a hoe
You will not die
No one hears the death of cloths
You will stay till the world’s end
No one hears the death of the land
You are covered.
The man of the people
Who grants rights as privileges
The kind, humble and gentle-hearted
Who sits among the living skeletons
The hero of our people,
May all your wishes be accepted by the gods.
Please join us for a conversation with an eminent professor and philosopher, Molefi Kete Asante.
Sunday, September 19, 2021
5:00 PM Nigeria
4:00 PM GMT
11:00 AM Austin CST
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Falola is a Nigerian historian and professor of African Studies. He is currently the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin.
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Toyin Falola: Foremost African Historian Wins Lifetime Achievement Award
By Olusola Ogunnubi
On Wednesday, May 31st, 2023, US-based Nigerian renowned historian, Professor Toyin Falola, was awarded the distinguished Lifetime Achievement Award by the Canadian Association of African Studies (CAAS) for his contributions to African Studies. The entire hall was full of elevation, and the side talk was that this was one of the best decisions ever made by CAAS.
CAAS is the umbrella body for scholars and practitioners dedicated to promoting the study of Africa in Canada, and according to its website, the Lifetime Achievement Award is indeed the highest honour of the Association awarded to senior scholars who have been actively involved in CAAS and have retired or about to retire. In the words of Prof Nduka Otiono, President of the Association, “this esteemed accolade recognizes your exceptional contributions, unwavering dedication, and profound impact on the field of African Studies in Canada and beyond”. According to the CAAS website, the selection of Falola for this prestigious award was on the merit of three criteria: (1) a lifetime of sound scholarship, (2) accomplishments (research, teaching and mentoring awards, etc.) and (3) involvement in the activities of CAAS. The award was formally presented to him during the CAAS Annual General Meeting and Conference hosted at York University, where coincidentally, Toyin Falola had been a professor between 1990 and 1991. Prof Falola stands in the illustrious company of previous awardees, including Prof Paul Lovejoy. The CAAS Distinguished Lifetime Award was the first awarded to a scholar in over five years.
Toyin Falola is a professor of History at the University of Texas at Austin, where he holds the Jacob and Frances Sanger Mossiker Chair in the Humanities. He was also previously The Frances Higginbotham Nalle Centennial Professor in History, a position he held from 1995 to 2012. His research is focused on African History since the nineteenth century, African Diaspora, Epistemologies, Theories and Methodologies. Professor Toyin Falola’s contributions to the field of African Studies and African History have continued to place Africa on the map of global recognition. Not only is Falola’s scholarship recognized globally, but he is also dedicated to mentoring a new generation of young and emerging scholars in the social sciences, arts and humanities. He also convenes the Annual Africa Conference, a platform for knowledge exchange between scholars from Africa and the diaspora. I had the honour of attending the Africa Conference in 2012, where Falola generously accommodated me in his house after the conference along with other guests from Africa. As a postgraduate student attending the conference from South Africa, this short period of interaction would eventually shape my resolve to aspire to greater heights within the academic space.
In 1981, Prof Falola finished his doctorate in History from the University of Ife (now Obafemi Awolowo University), where he completed his thesis on “The Political Economy of Ibadan, c.1830-1900.” Remarkably, more than 40 years after his first PhD, professor Falola earned a D.Litt in African Studies from the University of Ibadan, Nigeria, in 2020. Professor Falola receives 16 honorary doctorates and over 40-lifetime awards from several universities and countries. A brief list includes Monmouth University (2007), City University of New York (2013), Lincoln University (2015), University of Jos (2015), Federal University of Agriculture, Abeokuta (2018), Redeemer’s University, Nigeria (2017) Federal University, Lokoja (2021) among others. Falola has also previously been appointed to several distinguished honours, honorary professorships and visiting fellowships at various universities, including the University of Cape Town, South Africa, Centre for African Studies (2018-2022), Olusegun Obasanjo Centre for African Studies, National Open University, Abuja (2019-2021), Kluge Chair in Countries and Cultures of the South, Library of Congress (2016), Pontifícia Universidade Católica De São Paulo, Brazil (2007); Humanities Research Council, Australian National University in 1995.
Interestingly, Falola helped organize the CAAS conference at York University in 1991, where he started his career in North America. He had also previously delivered a keynote address at the CAAS Conference 1991 and again at the just concluded 2023 CAAS conference. In over 40 years since he left Canada for the US, Falola has continued to make an impact on the Canadian and the North American academic landscape in general through his invaluable contribution to CAAS, serving as external examiner to major Canadian universities, including Queen’s University, York University, Trent University, Dalhousie University and the University of Toronto, helping to shape the academic depth of the African Studies programs in Canada and being a mentor to Canada-based Africanist scholars. Notably, Falola has supervised over 100 Master’s thesis and Doctoral dissertations in History and African Studies and examined countless theses and dissertations. CAAS also acknowledges and recognizes Falola’s invaluable contribution as a reviewer for the Canadian Journal of African Studies and his longstanding role as a member of the editorial board of the Harriet Tubman Series on the African Diaspora at York University.
Given his excellent and distinguished scholarship and its impact across disciplines, it is not surprising that this is not the first such prestigious lifetime award that Prof Falola has received. Some of his previous awards include the Distinguished Africanist Award in 2011 by the African Studies Association (ASA), which is the largest global Association by scholars of Africa, Nigeria’s highest National Merit Award – Member of Order of the Niger (MON) awarded by former President Muhammadu Buhari in 2022, Award of Excellence in recognition of support of tertiary education by Lagos State University in August 2022, Distinguished Award for Intellectual Contributions to Knowledge and Scholarship, University of Abuja, Nigeria (July 2021), Distinguished Award for Scholarship and Mentorship, Babcock University, (June 2021), Distinguished Africana Award, University of North Carolina, Charlotte (April 2011) among many others.
Several celebratory legacies and honours have also been named in recognition of Falola’s exemplary contribution and scholarship to African Studies. One such honour is the Toyin Falola Annual Conference on Africa and the African Diaspora (TOFAC), inaugurated in 2011 by the University of Ibadan Cultural Group (ICSG). TOFAC is a huge annual conference convened in an African university on different themes. Also, the Toyin Falola Book Award is administered by the Association of Global South Studies for the best book on Africa. Lunaris Review also awards the Toyin Falola Literary Prize, named after him for his contributions to advancing African cultures, people, and histories. Falola is also Series Editor for at least a dozen monographs and Encyclopaedias and has served on several Book Prize Committees.
Professor Falola has also led major academic associations, including as President of the African Studies Association (2014-2015) and the Nigerian Studies Association (2005-2007). He has also received several traditional titles, including the Bobagbimo of Ugboland in 2014, the Agbakin of Kusela-Ibadan in 2022 and Nii Kpani Ashaabla 1 of Adabraka Otukpai Palace, Accra, Ghana, among others.
Receiving the Award at the ceremony held to round off the CAAS conference, Falola expressed his gratitude to the Board and Members of the Association, seeing the recognition as a responsibility to continue to do more to extend the frontiers of African epistemic traditions. Falola lauds the Association for leading the intellectual path for the advancement of African Studies globally through the creation of opportunities for critical debates, research engagements, knowledge exchange and interactive space between academia, government and other non-state actors to drive policies and a commitment to ensuring that the systemic issues that Africa and Africans face are confronted through meaningful scholarship.
Professor Falola is today honoured because he’s been a solid and unforgettable part of CAAS’s contribution to African Studies. Prof Falola is humble to the core, and there’s a lot that old and new scholars in the field can learn from his humanity, simplicity and sincere concern for the academic well-being of everyone.
. Ogunnubi writes from the Department of Political Studies, Queen’s University, Canada.
Ama Ata Aidoo: A Gallant Intellectual
By Toyin Falola
Our encounters were not limited to knowledge sharing. Yes, this is important, as Ama Ata Aidoo and Ngugi wa Thiong’o were among those who read the draft of my first memoir, A Mouth Sweeter Than Salt. It was mutual, as she also gave me a few drafts to read. Then we met in Ghana, Kenya, South Africa, and the United States. The most memorable was at Smith College, where we spent a semester together, seeing twice a week. A great cook, I took delight in consuming her egusi soup. I felt emotionally sad to be one of the earliest to know of her death and had to announce it on several platforms. It was a privilege to do a short tribute on May 31, 2023, at the recently concluded Canadian Association of African Studies held at York University, Toronto.
Ama and I were on first-person name salutations. She musically pronounced my name, Toyyin, adding “y” and refusing to let go. I reciprocated and called her “Amami, Mamami” to return the musical song. She knew when to provoke me. I was also a master at teasing her by making a patriarchal statement, to which she would immediately respond. I knew the Ghanaian presidents she could not stand, the ministers she detested, and I would say, “Amami, Mamami, you know I miss President Dash!”
Mamami reminds me that at several points in life, especially during childhood, most humans have lofty dreams and ambitions. For many, those dreams and ambitions will only come to represent “the good old days when life was simple,” never seeing the light of reality — especially if the dreamer is limited by one or several factors like poverty, country of birth, a lack of education, poor nutrition, and a limit in both exposure and cross-cultural experiences. For others, opportunity and preparation help them realize their dreams. This day, you’re stuck with your convictions, committed to your beliefs, and working to support the causes that align with your values. The next day, you have transcended into a realm larger than life — larger than a single lifetime that any human could have.
Since Aidoo shed her robe of the human hood and took on the next adventure in existence, the news headlines that made the rounds about her death seemed to have some common words: Ghana, Ghanaian, literary icon, author, and feminist. However, Aidoo can be qualified by more than those words that made up the news headlines of her death. For one, I chose to describe her as Africa’s gallant intellectual and literary general because although she is proudly Ghanaian, her life, works, and impacts transcend one country — they have been for Africa, from within Africa’s Golden State. It’s understandable that the reporters, especially those of foreign media houses, might have chosen to be specific about her country to avoid backlash on the Western world not doing enough research to report African news contextually. But in the case of this eminent scholar and what she has lived for, she is our collective heroine.
Professor Aidoo knew what it meant to have a purpose, define existence, and stay true to one’s causes, so much so that a legacy is built, intentionally or not. She lived for Africa; she lived for the rights of African women; she dedicated her life to documenting African realities and deconstructing erroneous notions of what Africa is, who Africans are, and what the realities of Africans and their continent are. She lived a wholesome and fulfilled life — an 81-year-old is old enough to join the sacred ancestors in many African cultures and societies. Nevertheless, no matter how old our loved ones are at the time of death, our insatiable human nature and the prospect of their absence, our loss, and our longing will always douse our mood at the reception of the news.
Nature and nurture come to play in forming the formidable intellectual and literary general that Aidoo was. Grounded in the history and exploits of her people from early on, Aidoo envisioned the life of an author for herself— seeing it as the best way to document histories and put the stories she had heard and was living into the hands of many others to make impacts. She was one of Africa’s generals, not on the battlefield during the world wars but on the intellectual battlegrounds of academic and literary imperialism. While staying vocal through her writings and words, Aidoo fought for Africa and did so proudly. She was instrumental in spotlighting some of the biggest issues African women have faced in decades. In so doing, she drew the admiration of Africans, especially African women, who came to see her as a mother, mentor, and idol.
Aidoo made great impacts, and they reverberate so much so that death is not finality for her. From her poems to her novels and plays, the literary world will continue to make reference to, discuss, critique, and base other works on the foundation of what Aidoo did during her lifetime. That is her legacy, which has inherently conferred on her the goddess status. She might have left her mortal body, but she lives on and among us through her works.
Although she was better known for her writings, activism, advocacies, and feminism, Aidoo’s life was an excellent demonstration of walking the talk and living one’s words. She will be remembered back home in Ghana as a literary heroine and a patriotic countrywoman with a deep desire to help catalyze her country’s development. Convinced that the Minister of Education role would afford her that opportunity, she accepted her appointment by the government in 1982. However, like several of the recently independent African states then, she soon discovered that the people in power mostly wanted the best hands without wanting those hands to go to work in a way that would benefit the country. Seeing as her lofty visions for the Ghanaian education system would never materialize because of the Council, Aidoo resigned from the position and dedicated herself to excellence in teaching in the Ghanaian tertiary education system, which she served assiduously for decades.
Aidoo never minced words about her criticism of the Western world and its role in the colonization of Africa, which has metamorphosed into colonialism and is being continuously modified to withstand and survive the agitations of intellectual and well-meaning, patriotic Africans. She is famously known for commenting on how Europe has been tirelessly milking Africa of its human, mineral, natural, artificial, and artistic resources for over 500 years. Aidoo’s vocal nature in decrying the covert and subtle neocolonialist efforts from the West earned her transgenerational reverence among her peers and even the younger generation.
One of the distinguishing traits of her feminism is adapting the African communal and tight-knit nature of pre-colonial communities into the formation and interactions of the women communities on the continent. This manifests in how renowned feminists like Aidoo and Professor Bolanle Awe take several other women under their wings and groom them. As the mother hen readily spreads her feathers to protect her children, Aidoo supported the feminist communities and female writers and authors. This is evident in her many engagements with these communities, as recently as 2021, at the Kwame Nkrumah Festival in Ghana. Aidoo’s life has inspired many of these young women in academia and the literary world. It has helped them understand that they can also dream and aim for their dreams.
Many of those she assisted, whether they had only met her through her work or had the opportunity to meet her physically, shared a special bond with her, so much so that until her death, she was popularly known as (m)Ama Ata Aidoo — the bracketed “m” signaling a prefix to form “Mama,” the African name for mother. Aidoo lives on through the many people she’s inspired with her work. Many found meaning through her work; they found reasons to be conscious as Africans, appreciate their African identity, deconstruct erroneous notions of colonialism, and recognize the ills of the colonial system and its impacts on Africa. She was a fierce and vocal general in her advocacy against the misrepresentations of African women and African stories, but she was a soft and accommodating mother to many.
Mamami, you earned your position among Africa’s most revered and respected literary icons, and now, you have donned the cloak of immortality through the body of your work. Beyond your existence, you live on. In that instance, death as the finality we have come to know ceases to be the end. A literary icon would then have attained the status of a god. You will be sorely missed. Africa’s academia will feel the void of the inputs you could still have made if you were here. However, our solace lies in the fact that no one can ever do enough and that, taking your exploits and achievements in the context of the impacts they have had and continue to have, you did your best. For that, we are grateful.
Farewell, Amami Mamami! May your journey in the next phase of life be easier!
TB Joshua: Remembering Exit Of A World Changer
By Dare Adejumo
The month of June is a significant month in the annals of Synagogue Church Of All Nations (SCOAN). It is the month of the birth and passing of its founder, Prophet TB Joshua, that great world changer.
Its fifth day makes the second year of his glorious exit from earth and on the twelfth, the great man of God who cherished marking his birthdays would have been 60 years old.
Nations across the world would have been agog for an extraordinary prophet of God whose footprints of wonderful deeds touching the lives of millions across the globe remain in the sand of time. TB Joshua came to revitalize the face of Christianity and made the physiognomy of practical Christian living as given by Jesus Christ already in abeyance real to mankind once again.
There’s no hide and seek in his life. He was love personified. The humbliest human being I have ever come across. Firm and stern, even in his moment of severity, you would still find love encapsulated. You could not offend him. He’s extra sensitive with propulsively radiating wisdom, unfathomable knowledge of life, charming and a paragon of magnetically illuminating character. He was completely acidic to vanity, envy, jealousy, human comparison, imitation, vulgarity and wonton desires. He described them as some of those “foolish things” not to be entertained for a moment in one’s life.
Pastor TB Joshua
TB Joshua was a divinely self-made man. Here was a man with little elementary education. Yet with your degrees, erudition and western exposure, you would be humbled by the self-discovery of your personal hollowness or quasi- emptiness when you sat to discuss or share a view with TB Joshua, a shy village man. TB Joshua was an attestation to God’s omniscience, omnipresence, omnipotence and greatness that lay in simplicity.
I personally witnessed several cases of some other so-called men of God who out of ignorance and envy were once persecuting him but after receiving the touch of God in different dimensions including mere touching of EMMANUEL TV while praying came to weep before God for forgiveness. Joshua would only say to them: ” I didn’t fire one single arrow back from all your arrows against me; otherwise you won’t be here today to talk. One thing we should always know is this: I did not choose myself to do God’s work. He in His wisdom just chose me and I know He is with me. God would never give anybody this kind of power He gave me if the person would use it for selfish purposes or against his perceived enemies. No!”
TB Joshua was a puzzle, an enigma. He was the light shining in darkness that many couldn’t comprehend. He looked too simple and ordinary having not been commissioned by the earthly papacy or religious authorities of the day and for him to be performing miracles of diverse kinds like breathing. This was clearly indescribable, incomprehensible, a mystery and shocker to the spiritual ignoramuses and empty flamboyant oratorical, motivational preachers with big congregations.
That great English thinker and philosopher John Locke once said: “New opinions are always suspected and usually opposed without any other reason but because they are not already common”. In God’s adamantine and inscrutable will, TB Joshua came to the scene when the acts of Christianity seen in Jesus Christ and His early desciples and apostles as captured in the Bible were gradually becoming moonlight tales to this generation. Religious leaders had already metamorphosed to careerism and polarised with pervasive unhealthy cacophonous standards. It was obvious that these religious leaders no longer knew what they were doing then even till today in several quarters without any tangible impacts in the lives of atrophied worshippers!
That was the turning point.There was no way TB Joshua could have had it easier. He faced satanic conspiracies and persecution galore, but the man remained focused with unmitigated perseverance, vision and mission of his divine assignments which he tenaciously upheld victoriously till the last.
He took his persecution joyfully and that conspiracy against him at home launched him to the outside world in God’s agenda and design for his mission on earth.
Hear him: “I began discovering the good life when I was only 15 years. My objectives and motives were determined at once. I wanted what God wanted and I wanted it for the reason God wanted it”. That’s prophet TB Joshua for you. Till the end he carried his childhood with him, with malice to no one but love, charity and firmness to all in God’s righteousness. To him love is pure. Take good care of your heart because that is your communicating point with God and must ever remain pure to know and flow with Him. You can never love God if you don’t love your neighbours and your neighbours include your percieved enemies, those not in the same faith with you, the poor and those in need who you must give love unconditionally.
This Godly character often made TB Joshua to be misrepresented by low spiritual human beings whenever they saw him attend to other people who were not Christians just as his Master, Jesus was accused of dining with republicans and sinners which made the religious authorities persecute Him.
The truth of humanity as once put by that foremost existentialist Italian philosopher Soren Kierkegaard is that history would always repeat itself because man would never learn from history. Many never discovered Joshua not until he had departed! What a painful loss.
You could never find TB Joshua criticizing or talking about other men of God. He moved on quietly on his own even though he lamented the pervasive discrimination and disunity in Christendom.
Several people from other churches who received healings and miracles in his church, Synagogue Church Of All Nations SCOAN wanted to come and do thanksgiving in his church but Joshua would not allow them. “Go back to you church and do your thanksgiving and give your offering there. We are the same. God had already answered your prayers there before you came here” for you to see how selfless he was in all his dealings.
TB Joshua was more interested in the quality of your Christian life and character. He would ask you: “Do you hear from God? Do you listen to Him? Does He speak with you? Do you know how much you need Him? Do you have a relationship with Him?” The God’s general believed that your highest achievement on earth was to hear from God.
To TB Joshua, Christianity is not a religion but a relationship with God. If you don’t have that relationship with Him you have missed it and you are worshipping in vain. “How can you be worshipping God you don’t know?” He would jerk up his congregants to move away from spiritual docility, complacency and indolence.
TB Joshua was never an academic preacher. He spoke words of life that transformed lives of ardent and fervent seekers of God and salvation.
I remember a female nurse I once encountered when she came to treat a patient as she stood looking at EMMANUEL TV. On enquiries whether she knew of the television station, she said that she used to attend SCOAN. “I was a nurse and member of the church’s medical team. Then the church was not rich, just managing to survive. It was what happened during the man of God’s birthday that made me stop going and besides I had relocated to a farther distance. We all on our own contributed money to give TB Joshua as a present. When we got there to present it, the man just asked us to put all the money in one sack. He asked us to choose some people among us to take the whole money to the disabled people’s home at Oko Baba. He instructed that one of us should just dip his or her hand in the sack and be distributing the money to them one by one with whatever the hand could gather at once like that to the less privileged living there and nothing should be left in the sack. I couldn’t believe it. I was shocked that the man could take everything there like that not minding that the church itself was very poor”. This woman completely missed the beauty of life and essence of humanity the prophet symbolized. TB Joshua believed your giving is only meaningful when you give what you cherish most. He would never give in half measures. He was extraordinarily generous and at home in humility with all categories of people as a friend however commonised other people may look at them. Every human being is unique and important to TB Joshua and must be treated with dignity.
TB Joshua was never a burden to anyone but carried all human burdens that crossed his paths. He was the only man of God holding crusade abroad without asking for any donations or collecting offering from worshippers. He would rather go there with loads of charity works for people and the country. There was a time in Cameroon when the airwave was jammed with announcements that TB Joshua would be coming to hold a crusade in Yaounde, asking for people to donate money. This was a scam because the scammers were capitalizing on Joshua’s popularity and the perceived pressure of the country’s request for his crusade program in Cameroon. TB Joshua in holy anger countered the announcements saying: ” That cannot be my TB Joshua of Synagogue Church Of All Nations SCOAN. I have no plan to go to Cameroon. God has not directed me to go there. Have you ever seen my pictures or envelopes asking for donation of money from anyone or anywhere? Please disregard this announcement. When God gives you an assignment He would also send to you what you would need through His chosen vessels”. This is a symbolic message for you to differentiate the chalk from the cheese in the religiously distorted world. He never allowed himself for a moment to be carried away by anything.
The lofty principles and legacies of TB Joshua remain enduring and a high watershed in Christendom. The joy today is that SCOAN is in the capable hand of a down-to-earth and visionary successor, Pastor Evelyn Joshua, a woman who had gone through the spiritual mills and rigorous discipline of TB Joshua the spiritual mentor extraordinaire who strongly believed that life’s biggest decision is what you do with Jesus.
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