In the African Studies literature “transformation” emerges as a capacious discursive field and project of state power. In this Keyword article, I move from postindependence questions of transformative social change to violence as a transformative project of the nation-state, examining its imbrication with questions of transition and state aftermaths. I analyze transformation as a promise of worldmaking around horizons of the “post”: postapartheid, postconflict, and postcolonial. I then consider textures of transformative urbanism in changing African cities, and analyze processes implicated in reclaiming forms of discard, positing transformation as recuperation. Transformation is ultimately a multidirectional conceptual field capable of remaking personal worlds and theoretical orientations.

Local state officials impact authoritarian systems through the mediation they perform. Desrosiers and Mahé argue that these local functionaries fulfill a number of mediating functions, including translating and representing authoritarian systems at the local level. By enacting these two roles, however, local officials do not straightforwardly reproduce the system. Instead, their interpretations and choices fundamentally influence the imprint authoritarianism has on society, from how the regime is experienced at the local level to its groundings and resilience. They demonstrate this argument by looking at pre-genocide Rwanda and Sudan under President Omar al-Bashir.

Collaborative autoethnography can function as a means of reclaiming certain African realities that have been co-opted by colonial epistemes and language. This can be significant in very concrete ways: northern Uganda is suffering a catastrophic loss of tree cover, much of which is taking place on the collective family landholdings that academia and the development sector have categorized as “customary land.” A collaboration by ten members of such landholding families, known as the Acholi Land Lab, explores what “customary ownership” means to them and their relatives, with a view to understanding what may be involved in promoting sustainable domestic use of natural resources, including trees.

The concept of the organic serves as a keyword capturing emerging practices and epistemologies through which Africans navigate increasingly toxic lifeworlds. Noting a growing preoccupation with this term, the authors unpack its meaning based on their ethnographic fieldwork concerning two East African idioms: kienyeji and kiasili. What it means to be(come) organic is tied to older notions such as life flow, tradition, and the natural. Tracing how this concept engages with central themes in Africanist debates, the authors demonstrate that an Africanist theorizing about it foregrounds critical claims about the vitality of bodies and the viability of environments.

Instead of being merely a historical occurrence, colonization is a structural feature of civilizations that have been touched by colonialism, which affects the prospects for the colonial subjects. This process is still ongoing in various forms among the so-called postcolonial societies today. Therefore, decolonization is a response to both the negative stereotypes and falsehoods about Indigenous peoples and cultures as well as the structural injustices of colonially impacted society that disproportionately afflict Indigenous peoples. Even though decolonization is a hot issue in academia right now, Indigenous peoples have been fighting against colonialism for millennia and claiming their own spaces, sovereignty, and right to self-determination ever since they first came into contact with colonizers.

Through ethnography of a performatively Western-inspired coffeehouse in a “traditionally” identifying town of Hargeisa in Somaliland, Serunkuma uses Cup of Art Italian Coffeehouse to debate the political-conceptual dilemma—and potential dangers—of the renewed longing for cultural authenticity and “total revolution” in post-colonial Africa. While acknowledging the failure of the dreams that animated the anti-colonial struggle, manifest in the collapse in public service delivery, governance challenges, and civil war, Serunkuma contends that taking this to be the product of the “legacy of late colonialism,” and thus seeking to protect supposedly “authentic” African traditions and religious practices from Western corruption is itself a poisoned chalice. Using Cup of Art, Serunkuma urges humility toward the permanence of a colonial modernity and constant awareness of the new “problem space,” in which actors exercise their agency.

The empire-building phase of the European powers in Africa, which spanned several centuries, had its climax at the infamous Berlin Conference of 1884–1885, where the colonizers carved up and allocated the African continent among themselves as their respective colonial projects. They would subsequently invade virtually all of the continent based on this arbitrary partitioning—which, among other things, created Africa’s colonial condition. Mention must be made of the fact that uncountable numbers of artworks and artefacts were looted by the invaders from various parts of Africa during those invasions and the de facto occupations that ensued. These looted treasures were scattered all over Europe and elsewhere in museums and private collections, where they currently remain largely unaccounted for.

In 2020, Nigerian youths took to the streets to demand the disbanding of the Special Anti-Robbery Squad (SARS), a unit of the Nigerian Police with a long history of extrajudicial killings, forced disappearances, extortion, torture, and other atrocities. The Nigerian government created the division in 1992 following the killing of an army colonel, under the pretense of fighting a crime wave which was sweeping the country. In the “societies of enmity” (Achille Mbembe, “The Society of Enmity” [Radical Philosophy Vol. 200, No. 1], 23–25) we live in today, the growing militarization of law enforcement in the context of the “war on crime” has put even solid democracies in grave danger and continues to justify authoritarianism and military regimes worldwide. The expansion of state powers through the violent exploitation of its growing “margins,” (V. Das and D. Poole, eds., Anthropology at the Margins of the State [School of American Research Press, 2004]) tarnished with the signs of danger, illegality, and precariousness, has shown that bureaucratic power and state violence walk hand in hand in instituting highly unequal but economically viable social orders in postcolonial Africa and elsewhere. Those movements configure an emergent threat coming from a tactical level of political action and show that contemporary political power can indeed emerge from the tip of a machine gun, proving Walter Benjamin’s critique of Hannah Arendt’s famous image (“Critique of Violence” in Deconstruction, a Reader [Routledge, 2017], 62–70).

The emergence of African philosophy as a systematic field of inquiry can be traced to the trailblazing work of a few figures. Paulin Hountondji occupies a special place among these trailblazers. A true exemplar of the field, Hountondji’s work is neither limited by the linguistically circumscribed mapping of African philosophy nor the dichotomies and quarrels arising from methodological and stylistic difference in doing philosophy. I reiterate the crucial challenge he poses to current and future generations of scholars by reflecting on his approach to philosophy and the critical insights he offers on fundamental questions about the nature, conditions and fate of freedom in Africa.

This review essay focuses on electoral politics and the African accountability struggle, which has gained interest and scholarly attention following the third wave of democratization. Before the Namibia Constituent Assembly elections in November 1989, many would agree that elections were neither acknowledged nor considered appropriate for selecting governmental and national leaders. However, the democratic wave in the early 1990s marked a substantial political shift in Africa. Elections, once rare, are now frequent, serving as a crucial tool for both development and accountability. In this new era, citizens have a rare opportunity to hold their leaders accountable and exert control over their behavior. This review specifically addresses two volumes: Electoral Politics and Africa’s Urban Transition: Class and Ethnicity in Ghana by Noah L. Nathan and Elites and the Politics of Accountability in Africa, edited by Wale Adebanwi and Rogers Orock. Specifically, these volumes delve into topics concerning electoral politics and Africa’s challenges in achieving accountability.

This review essay explores the complex subject of peace in Africa by reviewing six volumes. While the African Union and the United Nations identify peace as providing the foundation for development, the quest for sustainable peace in regions of postcolonial Africa has remained elusive. Several works have sought to examine the contemporary pathways to peace currently being explored on the continent. The works under review must be located in this search for sustainable peace in Africa.

Paulin Hountondji is an essential figure in the literary and philosophical world of Africa. Rereading The Struggle for Meaning: Reflections on Philosophy, Culture, and Democracy in Africa allowed me to rediscover a man whose theoretical work is indissociable from action. Conscious of the dangers of sterile speculation and above all passionate about improving Africans’ conditions of existence, Hountondji develops a way of thinking that leads to action. My reflection foregrounds the priorities of a philosopher whose ultimate aim is human flourishing and the coming of freedom to the continent.

In this brief memoriam, I argue that Hountondji’s methodological concern over the possibility of African philosophy led him to query the very idea of philosophy as the search for universal knowledge. Hountondji’s lasting legacy thus consists, among other things, in challenging the image of Western philosophy as the repository of universal knowledge. To the contrary, philosophy will come into its own only through the critical construction of culturally and politically unrestricted discourse from different philosophical traditions.