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BOOK REVIEW: The Aesthetics Of Performance And Orality In Na’Allah’s Dadakuada



BOOK REVIEW: The Aesthetics Of Performance And Orality In Na’Allah’s Dadakuada

Toyin Falola

The aesthetics of performance as a dynamic process has proven its ability to create, re-create, reflect, refract, and re-present the sociocultural identities of the society. It cannot be detached from society because it concerns itself with the politics and other realities inside or within societies. It is a gigantic force that towers above religion, culture, or traditions. In Na’Allah’s Dadakuada: Ilorin Art History, he addresses the aesthetic complexities and dynamics with particular reference to performance. As employed by the author and through the methods he adopted in the analysis of artists who are actively engaged in the oral poetic forms, the performance of Dadakuada, an oral poetry form, can be considered to be aesthetically pleasing.

Broadly speaking, the book’s examination of the aesthetics of performance shows that language, space symbols, religious forms, and most importantly, the nexus between public and private lives is a divergent and multicultural atmosphere that human experience, especially the people of Ilorin, a Muslim-dominated locale. Hence, it can be deduced that reading the book through the lens of performance aesthetics helps readers to understand the geography, culture, and politics of the city the author grew up in.

In summary, this book unearths and uncovers the history and performer’s vision of Dadakuada, and examines how interesting it is as a form of art and as the most popular traditional Yoruba oral art form in Islamic Africa. Na’Allah has illuminated and pictured the role of Dadakuada in Ilorin, the city where he grew up. Essentially, the book covers the cultural identity, performance aesthetics, language, and the most delicate and important part, Dadakuada’s relationship with Islam.

It is surprising to note and critically analyze how Na’Allah carefully describes this relationship and discusses how the performers, through their songs and dramatic nodes, are able to successfully accommodate the tenets of Islam in ways that have cemented the necessary survival of Dadakuada as a traditional African art form in a predominantly Muslim community like Ilorin. Thus, the importance of traditional cultures, aesthetics, arts, and communication known to the people cannot be dismissed in an attempt to understand the phenomena of the existence of the people before the invasion of colonialists with their religion, which proves that most African countries host a large diversity of ethnicities and cultures.

READ ALSO: BOOK REVIEW: Abdul-Rasheed Na’Allah’s Seriya And The Aesthetics Of Socialist Realism

The African space has been a site of and for orality, and the production and consumption of African arts and music are dependent on the sensibilities of the people. Debatably, the oral aspect of African aesthetics is the most talked about and researched aspect of African culture and aesthetics. Basically, the origin of all literature is an oral medium that functioned as a repository for people to preserve their ancient experiences and beliefs. Through this book, Na’Allah has heightened the interest of scholars, students, cultural curators, and music enthusiasts in the aesthetics of traditional African culture, African art history, performance studies, and Islam in Africa.

The introductory chapter of the book, which discusses the geography and culture of the Ilorin people, is paramount as it introduces us to the different perspectives of knowledge that a human community transmits. In the book, the cultural identity of the Ilorin people can be deduced and verified as an expressive one even amidst variant cultures. As highlighted by Na’Allah, the community where he grew up has different nodes of knowledge—from the traditional Ilorin community to the Islamic constituents, the coexistence of these contrastive perspectives between multiple knowledges is being constructed and imbibed freely amongst individuals from communities in the state.

READ ALSO: Schools And Nigeria’s Killing Season

It is necessary to take into account that discussing, examining, and experimenting with the various knowledge is the premise of the concept of culture. In other words, there is a strong relationship between variant knowledge and cultures from the lens of social, political, and the didactic nature of Dadakuada, which Na’Allah seeks to expose in the book, and how it creates and builds the multi/transcultural city of Ilorin. Hence, Na’Allah concludes that “Ilorin presents very interesting cultural and social opportunities for both indigenes and non-indigenes.” There is a convergence of Islamic cultural activities, multilingual opportunities, and the traditions and cultures brought by the new immigrants from all parts of Nigeria, which has ultimately brought steady development to the state, such as a tertiary institution and the establishment of a teaching hospital.

This created a sense of performance in both indigenes and immigrants, and has brought a great thrill to families and individuals. In addition, apart from the ethnic, artistic forms, and performances generated from the society, Islamic tenets have brought a different kind of color and fame to the city, which has ultimately set the standard for the propagation of the Dadakuada oral performance.

Considering these multicultural approaches, Na’Allah advocates that we must put ourselves and others in mind when planning to analyze the cultural patterns of a society. If this is practically carried out, the idea of having mono or ethnocultural bias will be avoided, which can greatly affect co-habitation in a multi-ethnic country like Nigeria. As a result, performing a well-thought-out and particular nodes of knowledge in different forms should be extolled as they are invariably part of the human experience.

The re-examination of the concept of orality by Na’Allah is important to perfectly understand the background and the context of the performance of Dadakuada. Based on the definitions and opinions of oral literature scholars like Ong, Finnegan, Okpewho, Na’Allah states that orality is usually defined as the thoughts and verbal expressions in those societies where writing skills have not been developed. The essence is to maintain that orality should not be ignorantly perceived as oral tradition. Oral tradition describes a long-established action or pattern of behavior in a community or group of people, which, more often than not, has been handed down from one generation to another. It is a set of customs, behavior, practices, and beliefs lived and valued by a culture.

READ ALSO: The Ties that Bind: Love, Tolerance, And Communal Life In Abdul Rasheed Na’Allah’s Baba Omokewu

Most Africans have robust oral traditions that existed and continue to exist as one of the ways through which African value systems are passed down to the upcoming members of a community. These belief systems, attitudes, modes of worship, traditional mores, communal expectations, and cultural affinity are orally transmitted through traditional methods like storytelling and other kinds of ritual recourse. Various elements of orality echo in the performance poetry, which Na’Allah illustrates with examples of Omokuekue, Odolaye Aremu, and the likes in the book. Clearly, the performance is not majorly postmodern as it originates from pre-literate societies. However, this does not equate to illiteracy, as there is always confusion between ignorance and illiteracy.

The verbal communication in the Dadakuada performance is transmitted orally from performer to performer and is constructed using literary devices such as allusion, metaphor, repetition, consonance, alliteration, and rhyme. Most importantly, it is constructed through didactic representations, for which most artists employ the technique of repetition of key phrases to aid memory and recollection. More often than not, the performer’s recitation is usually from memory, basically from a variant that they had learned consciously or unconsciously. However, there is a technique of performer’s license that allows the reciter to add their own details to further embellish the recitation for aesthetic purpose, or to foreground the current situation when they are performing, which is often the case.

The major significance of this is that Na’Allah has re-awakened the notion that the verbalization of thought contents through language is essential for major cultural development, as the constraint which users of language face in navigating from inarticulate to articulate formations are drastically reduced in the oral environment in which the performers are. It is also important to state that the orality feature in Dadakuada promotes communicative understanding when listened to, and it helps to understand and build the concept of the self, watering down notions of individualism and greatly enhancing the basic element of communal stance in almost every interaction the performers find themselves.

Furthermore, the description of the developmental stages and the performance techniques of Dadakuada by Na’Allah is well espoused through categorization into how it explicates the Ilorin poetry and the great influence of the Islamic society of the state. This inextricably linked nexus between the human experience of the Ilorin populace and the religious feature, which is a predominant characteristic, has helped readers to understand the technique, performance, and function of the Dadakuada. Na’Allah illustrates this with various artists or Dadakuada performers in Ilorin such as Odolaye Aremu, Aremu Ose, Jaigbade Alao, Omoekee Amao, and the delivery of their topics or subject matter, the effect of drums, audience appeal and participation, the method of apprenticeship, and, most importantly, the didactic dimensions of the performance.

Overall, from the topicality of Aremu Ose to the politics of Odolaye Aremu to the didactic dimensions of Alao and Omoekee, it is evident that the rendition of the performance in orality does not require only one statement and it is necessary for the speakers and the audience to communicate and interact as committed orators and willing audiences. Accepting this is important because the performer will continue to push for success if the message to the audience is well received, which is usually based on trust. Also, the speakers’ confidence increases if they tag along with the message and they employ gestures to further embellish the topics. Similarly, the act of communication that the speakers and performers display is usually nurtured by dance and traditional oral culture skills. The performers are emotionally tied to their subjects or topics to the point of living in their performance, as this ensures they introduce a specific style to assume a sort of “on-stage originality.” In relation to this, the element of crafting an original mood in orality must be dynamic and have the element of freestyling.

These performers are also invested in examining the question of socio-political commitment, which involves pondering the very nature of commitment. Commitment refers to the artist’s dedication to his duty as the voice of his people. It is the interest a writer or artist takes in the happenings around him in the creation of a literary avenue and how he chooses to respond to these issues, whether by simply portraying them in his work or by proffering solutions to the problems bedeviling the society he finds himself in. For instance, Na’Allah uses some of Ose’s topical songs about social reality. He is not afraid to address any social or political persons. Even when, like Odolaye Aremu, Ose is not a politically partisan poet, he is the singer of engagement in all its ramifications as he is well versed and he talks about people, the government, and the solutions they can present to the Nigerian nation through the community and religious aesthetics, which has made him an important figure in the Ilorin community.

READ ALSO: The Nigerian Condition: The Way Out (4)

In conclusion, Na’Allah argues that the culture of primary orality should be encouraged. He has used the Dadakuada mode to inform people about the need to see familiar reality because the cultivation of communal passions is essentially a form of education. Also, it would appear that the task of communication, as espoused by Dadakuada, and how the performer embellishes it with verbal cues, has helped to identify and interpret the sociocultural realities of the Ilorin people, extending to the Nigerian society as well.

[This is the fourth and last written as part of the events marking the public presentation, on June 30, of Professor Na’Allah’s three new books: Seriya, Baba Omokewu, and Dadakuada: Ilorin Art History]


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Toyin Falola, Memories Of Africa: Home And Abroad In The United States



Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

By Olusegun Olopade

Toyin Falola, Memories of Africa: Home and Abroad in the United States (Atlantic Migrations and the African Diaspora) | © March 2023

Book Details

Publisher‏: ‎ University Press of Mississippi (March 24, 2023)

Language‏: ‎ English

Paperback: ‎ 256 pages

ISBN-10: ‎ 1496843487

ISBN-13: ‎ 978-1496843487


Memories of Africa: Home and Abroad in the United States suggests a new lens for viewing African Diaspora studies: the experiences of African memoirists who live in the United States. The book shows how African Diaspora memoirs beautifully and grippingly depict the experiences of African migrants over time through political, social, and cultural spheres. In reading African Diaspora memoirs from the transatlantic slave trade period to the present, a reader can understand the complexity of the African migrant legacy and evolution.

Author Toyin Falola argues that memoirs are significant not only in their interpretation of events conveyed by the memoirists but also in demonstrating how interpersonal and human the stories told can be. Memoirs are powerful because they are emotionally captivating and because important themes and events circulate around a particular person (in this case, the memoirist).

Undoubtedly, a memoir is significant because it can teach anyone about a part of the human experience, even if the “facts” are not described without bias. Through this sort of narrative, the reader cannot help but enter into the memoirist’s mind and, therefore, feel more empathy for them. In doing so, the reader can “feel” what the memoirist feels and “see” what the memoirist sees as clearly as is humanly possible. In this way, the historical events and life lessons become tangible and poignantly real to the reader.

Editorial Reviews

Memories of Africa makes a significant contribution to the study of the African Diaspora, African intellectual history, to our understanding of African autobiography, and more importantly to life studies. Falola provides fresh insights that will reinvigorate the field. — Olabode Ibironke, author of Remapping African Literature.

Memories of Africa opens a new dimension to the understanding of the experiences of home, space, and place, and their interactions in African and diaspora studies. — Adetayo Alabi, author of Oral Forms of Nigerian Autobiography and Life Stories.

Toyin Falola is Professor of History, University Distinguished Teaching Professor, and the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin, USA. He has received over thirty lifetime career awards and sixteen honorary doctorates. He has written extensively on the African Diaspora, including The African Diaspora: Slavery, Modernity, and Globalization.

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12th Toyin Falola Annual International Conference On Africa And The African Diaspora (2023 TOFAC) Set To Hold



Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

Second/ Extended Call for Papers


July 26 – July 28, 2023

Venue: University of Abuja, Main Campus, Giri-Airport Road, Abuja Nigeria

Purposeful leadership and inclusive political and economic institutions have been identified as necessities for Africa and all Africa-related peoples and regions to begin to address past failures, confront present predicaments and chart a credible course for the future. Unfortunately, Africa’s leaders have largely failed to transform the African state and its institutions into agents of development for the benefit of the citizens. Several explanations have been adduced for the observed leadership deficiencies that have become almost permanent narratives of Africa. Such explanations have often included, but not limited to, externalist arguments that point to the legacies of colonial exploitation and its neocolonial challenges, the sustained colonial legacy of economic dependence on foreign powers, as well as contemporary global events that systemically constrain Africa’s opportunities for growth and development. There are also internalist explanations that attribute Africa’s leadership conundrum and institutional failures to successive African leaders’ rapacity and irresponsible choices. Whatever these explanations may be, there is an emerging consensus that real progress cannot happen until Africa addresses its leadership questions and transforms its weak and predatory institutions into inclusive and formidable ones.

The 2023 TOFAC Conference will critically examine Africa’s political leadership and extant institutions vis-à-vis the continent’s history of underdevelopment, present challenges, and future trajectories within the global political economy. Scholars are invited to interrogate the nature and evolution of leadership and institutions in Africa from the pre-colonial era to contemporary times. Institutions in this context are broadly defined to include formal and informal institutions, including the people’s history, traditions, religion, and culture. Arising from this, there are underlying questions. Is it leadership that shapes institutions, or do institutions determine the quality of leaders that emerge? How can African states achieve the leadership and institutional transformation necessary to address the perennial development challenges of the continent? Are there lessons that could be drawn from the experiences of the pre-colonial era to inform contemporary issues of leadership?

We invite proposals for papers, panel presentations, roundtables and artistic works/performances that critically examine these and other related issues on Africa’s leadership and institutions. As in years past, participants will be drawn from around the world. Graduate students are encouraged to attend and present papers. The conference will allow scholars from various disciplines and geographical locations to interact, exchange ideas, and receive feedback. Additionally, selected papers will be published in a series of book volumes. Finally, submitted papers will be assigned to particular panels according to similarities in theme, topic, discipline, or geographical focus. Panel proposals (of 3-5 presenters) are especially encouraged.

We invite submissions that include but areI Inot limited to the following sub-themes and topi Institutions Conceptualized

· The nature and role of formal and informal institutions

· Institutional path dependency

· Institutional change and transformation

· Incentive structures and the choices of agents

· Institutions and Economic Performance

· Policy institutions

· Institutions and enforcement mechanisms

· The state, its institutions and the citizens

· People as institutions

Leadership and Institutions in Pre-colonial Africa

· The nature of leadership in pre-colonial Africa

· The role of chiefs, kings, monarchs and other authority figures

· The interface between culture and leadership in pre- colonial Africa

· The evolution of culture from the pre-colonial era to the present

· The society and the citizen in the pre-colonial era

· Traditional institutions versus contemporary systems

· The position and influence of religion in pre-colonial political institutions

Leadership and Institutions in the Colonial Era

· State formation in Africa

· The nature of colonial institutions

· Interactions of colonial institutions and pre- colonial systems

· Constitutional development in colonial Africa

· Africans input in the development of colonial institutions

· The rise of new elites

· Integration of indigenous leaders in colonial administration

· Dislocations, transformations, and modernity

· Nationalism and new trajectories

Colonial Legacies

· Colonial exploitation and the emergence of predatory state-society relations

· Neocolonialism

· Postcolonial economic models and African dependency

· Western democracy and the conflict of culture

· Foreign institutions and the problem of adaptability

· Rural-urban divide and the challenge of active citizenship

· Education, culture and the leadership question

The Nature of Political Leadership in Postcolonial Africa

· The role of Africa’s independence leaders in setting leadership standards

· Leadership recruitment processes

· The role of culture in determining the type of leaders that emerge

· Religion and leadership

· Foreign interventions in domestic policies

· Education, training and leadership

· L e a d e r s h i p , E t h n i c i t y a n d Separatism/Secessionism

· Democracy and accountability

· Citizenship, expectations, and civic engagements

· The role of civil society in holding leaders accountable

· The role of the media in African politics

· Class and the political economy of leadership recruitment

· Africa’s Big Men

· Patriarchy, gender and the leadership question

Institutions in Postcolonial Africa

· The nature of political and economic institutions

· Evolution of institutions in postcolonial Africa

· Colonialism and the legacies of exploitation and expropriation

· Military intervention and role in the development and growth of institutions

· Examination of critical institutions of the state – public service, the Police Force, etc.

· Constitution development in postcolonial Africa

· Property rights institutions

· Anti-corruption crusades and institutional reforms

· Law enforcement and the judiciary

· Economic systems, financial institutions and systems

· Election institution, concept, process, outcomes, and consequences

· Law enforcement and anti- corruption institutions

· Institutions and informal politics and spaces

· The future of traditional institutions in Africa

The Cold War and Africa’s Postcolonial Leadership

· Africa’s decolonization and the Cold War

· The impact of the Cold War on Africa’s independence leaders

· The nature of foreign interventions during the Cold War

· The Cold War and the emergence of violent political culture

· International legitimacy versus domestic popularity for African leaders

· The Cold War and Africa’s political institutions

· Post-Cold War transformations of African leadership

Multilateral Institutions in Africa

· The role of the World Bank and IMF in Africa’s economic systems

· Public debt and the choices of African leaders

· Foreign interests and interventions in leadership selection

· Economic development ideologies versus local realities

· The futility of universal recipes in economic policies

· Foreign aid and leaders’ responsibilities

· Conditionalities and citizens’ welfare

· The future of development assistance to Africa

· The effect of foreign aid on institutions

· The influence and contribution of ECOWAS, A U , a n d o t h e r  r e g i o n a l / c o n t i n e n t a l oragnizations

· Commonwealth, UN, and other international organizations on African politics

Information Technology and Social Media

· Social media and citizens’ demand for leadership accountability

· Dissemination of government programs

· Social media and government transparency

· Information technology and the election process

· Leadership recruitment, retention and removal

· Citizenship participation in the governance process

· Public engagements and institutional change


· Education and citizenship rights

· The relationship between education, industry and bureaucracy

· State involvement in education

· Quality and availability of basic and compulsory leadership education

· History, leadership and the African state

· The role of the media in institutions building

Creativity and Performance of Leadership/Institutional deficits

· Creative governance

· Leadership Accountability

· Models of institutional checks and balances

· Governance peer review mechanism

Each individual proposal must include: 1) title of the work and an abstract of 200 words, 2) the name of the presenter (with the surname underlined). 3) mailing address, 4) number phone, 5) email, 6) institutional affiliation, and 7) three to five keywords that best characterize the themes and topics relevant to your submission. Participants are encouraged to abide by these guidelines.

Proposals for panels (3-5 presenters) must include: 1) title of the panel and a collective summary of 250 words on the panel’s theme, including the title of each individual work 2) a 200-word abstract for the presentation of each speaker 3) mailing address 4) phone number 5) email and 6) institutional affiliation of each presenter. Panels with four presenters or less may be completed with other relevant presentations.

Proposals will further be accepted till July 10, 2023 and should be sent to uof

A mandatory non-refundable registration fee of $100 dollars for scholars (or the Nigerian equivalents in Naira) and $50 for graduate students (or the Nigerian equivalents in Naira ) must be paid immediately upon the acceptance of the abstract. This conference fee includes a conference bag, admission to the panels, workshops, special events, and transportation to and from the hotel and conference events.

Confirmed key Note and Lead Speakers at Plenaries/Members of LOC:

1.-Key Note Speaker -Professor Eghosa Oseghae-Director, Nigerian Institute for international Affairs, Lagos

2. First Lead Paper Presenter -Professor Jibrin Ibrahim-Centre for Democracy and Development (CDD),Abuja 3.Second Lead Paper Presenter -Professor Uchenna Okeja-Rhodes University,South Africa

4. Professor Lawrence Ogbo Ugwuanyi-Department of Philosophy, University of Abuja-Member, Organising Committee

5. Professor Philip Akpen-Department of History, University of Abuja- Member, Organising Committee 6.Dr.Umar Kari-Department of Sociology, University of Abuja- Member, Organising Committee

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Kenyatta University Holds Toyin Falola At 70 Conference



Kenyatta University Holds Toyin Falola At 70 Conference

The Department of History, Archeology and Political Science of the Kenyatta University is set to hold a Toyin Falola at 70 Conference.

The conference with the theme “Post-Colonial Africa: Historical and Contemporary Realities” is scheduled to take place between May 10 and 12, 2023 at the Kenyatta University.

Modern African economic, socio-cultural, and political realities have been considerably influenced and defined by colonialism. Colonialism created the foundation of the post-colonial. Since the start of the post-colonial and (especially) the post-cold war era, there has been increased academic interest in colonialism– both in the classic and the neo-colonial forms. There have also been considerable academic and non-academic efforts at decoloniality and decolonizing Africa. These efforts have led to studying and documenting African pre-colonial history, literature, and cultural intricacies to achieve self-determination and re-establish the African identity. It is, therefore, necessary and logically consistent with the above to study Africa’s past in relation to its present. Essentially, it is important that aside from examining the print of colonial pedagogy, methods, and philosophies, Africa is studied in the light of its actions, attempts at self-governance, and realities defined by its stakeholders.

READ ALSO: Toyin Falola Donates Over 500 Books To Kaduna State University Library

A considerable effort has been directed at researching, documenting, and analyzing Post-colonial Africa across different fields of the Arts and the Humanities. Through such efforts concepts such as neo-colonialism, political hegemony, economic instability, societal disillusionment, administrative lapses among others that touch on the African post-colonial condition have been explored by several researchers and academicians. However, the very basis of the evolution of knowledge and the foundation of the academic world is the consistent evaluation of knowledge, theories, and philosophies. As much as there has been enhanced scholarship around the aforementioned issues, there are still thematically important aspects of Post-Colonial Africa that are relatively unexplored or under-explored. New concepts, skepticism, and relatively new subject matters have developed with the continent’s evolution – particularly concerning socio-culture, administration, globalization, conflicts, diplomacy, and ideological paradigms. For instance, it may be important to define the extent to which pre-colonial Africa influences the post-colonial realities of its nation-states, regions, and Sub-regions, as it applies across respective fields.

Other relevant aspects of the post-colonial African reality like identity dynamics and minority politics, institutions and sub-institutions in Africa, diaspora dynamic, administrative evolution in Africa, Post-colonial gender dynamics in Africa, intercultural realities of distinct nation-states in Africa, cultural awareness, and preservation in Africa, decolonial legal education and practice, ideological politics in post-colonial African, among others. The COVID-19 pandemic presented new dynamics to interpret and understand the place of post-colonial Africa in the world in light of global power politics and diplomatic spate over the causes of COVID-19, vaccine politics, and international travel restrictions. COVID-19 highlighted the need to rethink post-colonial Africa’s readiness to respond to global challenges independently.

The Department of History, Archeology and Political Studies through the Research and Innovation Committee (DRIC) plans to host a conference that is directed at answering the conceptual questions that underline some key aspects of post-colonial Africa – as defined by the necessary contextual factors and underlining theories. The conference is expected to feature different themes and introduce concepts, arguments, and theories that are well-adjusted to current African realities.

The department also wishes to use the occasion to celebrate the 70-year life journey of Professor Toyin Falola, a world renowned Distinguished Professor of History and the Jacob and Frances Sanger Mossiker Chair in the Humanities, at the University of Texas at Austin. Professor Falola has dedicated his entire academic life, with over 150 titles under his name, reflecting on the African condition both in historical and contemporary terms. In March 2022, the Department hosted Professor Falola, who gave thought provoking lectures on “Decolonization of Africa Studies”. As a department, we are keen to use the conference to continue enriching our conversations around this and related themes, enhance our scholarly connections and collaborations, establish new research and publication partnerships as well as strengthen existing ones.


The conference sub-themes will include but are not limited to the following:

  • Decoloniality, and decolonization, as it intertwines with post-colonial studies
  • Internationalization in the African region – key factors for consideration should include Pan-Africanism as examined through the lens of its basis, the status quo, and possible ways forward.
  • Post-colonial economy and the role of the nation-state in establishing independent regional control
  • Resource control as it affects neo-colonialistic affiliations and European hegemonic influence in Post-colonial Africa
  • Liberal ideological predispositions and the socio-philosophical future of the African Nation states – with considerations to the influence of the youth demography
  • Developmental politics in Post-colonial Africa
  • Gender dynamics and politics in Post-colonial Africa
  • Post-colonial Literature and the future of the arts in Africa
  • Migration, conflicts, and peace actions in post-colonial Africa
  • Regional collaboration and diplomatic politics in Post-Colonial Africa

The conference is expected to attract participation from academicians, researchers, experts and practitioners in the area of African history and other related humanities and social science disciplines. These shall be drawn from mainly Kenyan and other African institutions as well as from outside the Africa continent. The conference will allow for a blended mode where some participants will be present on-site at Kenyatta university while others will present online.

READ ALSO: Where Did All The Money Go?

Prospective participants are encouraged to send abstracts of between 250 and 500 words, including their full contact details (title, name, address, email address and telephone number) as well as their institutional affiliation by 30th February, 2023 to:

Final Output
Authors of accepted abstracts will be notified by 5th March 2023 and asked to prepare full papers to be presented during the conference. The official language of the conference will be English. Papers presented at the conference will be peer reviewed and published in an edited volume.

Important Dates

27th January, 2023: Call for Papers/Abstracts
30th February, 2023: Deadline for Receipt of Abstracts
5th March 2023: Notification of Acceptance of Abstracts/Papers
15th April 2023: Deadline for receipt of Full papers
20th April, 2023: Registration begins
1st May, 2023: End of Registration
10th to 12 May 2023: Conference Dates

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