The Argument
We have become so used to the rhetoric of the “global village” that talking about African nationalism sounds anachronistic and outdated. But that is exactly what I wish to address. In this paper, I will explore the “National Question” in Africa and its erstwhile expression, nationalism, in three sections. First, I will discuss the rise of post-Second World War nationalism and its true essence, if you like. Then, I will address the debunking of nationalism in the post-cold war period under the apparent hegemony of neo-liberalism and so-called globalisation. Finally, still holding high the Gramscian adage, “pessimism of the intellect, optimism of the will,” I anticipate the insurrection of a second nationalism.
Post-War Nationalism
The Essence of Nationalism
Introducing his book Freedom and After, Tom Mboya remembers what he calls the “proudest day of my life.” That was December 6, 1958, the opening day of the All Africa Peoples Conference in Accra, Ghana. Earlier in the same year, there had been a conference of independent African states, of which only eight existed at the time. “These two conferences,” says Mboya, “marked the rediscovery of Africa by Africans.”
"This rediscovery of Africa by Africans was ‘in complete contrast to the discovery of Africa by Europeans in the nineteenth century.’ The Conference of Independent African States had marked the birth of the African personality, and the delegates had all agreed on the need for Africa to rise and be heard at all the councils of the world affairs. "
The conference was attended by some five hundred delegates from political parties, trade unions, and organisations involved in the great awakening that was African nationalism. Patrice Lumumba and Roberto Holden were there, so was Dr. Kamuzu Banda. The nationalist upsurge in the post-war period in Africa was a great moment for a people that had been denied humanity by centuries of slavery and colonialism. Ideologies centered on Kwame Nkrumah’s “African Personality” or Leopold Senghor’s “Negritude” or Kenneth Kaunda’s “Humanism” or even Mwalimu Julius Nyerere’s Ujamaa expressed one central theme, nationalism.
The quintessence of nationalism was, and is, anti-imperialism. It was a demand and struggle against, rather than for, something. It was an expression of a struggle against denial – denial of humanity, denial of respect and dignity, denial of the Africanness of the African. It was the struggle for the “re-Africanisation of minds” or to “rebecome Africans,” as Amilcar Cabral put it. Archie Mafeje sums up the period well:
"It was the historical experience of racial humiliation, economic exploitation, political oppression, and cultural domination under European and American slavery, colonialism, and imperialism that gave rise to theories of ‘African personality’ and ‘Negritude.’ At the centre of these theories was the question of the liberation of the Black man – his identity or the meaning of ‘being-Black-in-the-world.’ It was a philosophical or moral justification for action, for a rebellion which gave rise to African nationalism and to independence. The latter was the greatest political achievement by Africans. It was an unprecedented collective fulfillment."
Early African nationalism should not be confused with the traditional discourse on the expression and development of nations in the womb of capitalism in nineteenth century Europe. Rather, it was an expression of a people that was an antidote to White supremacist rule. In a sense, it is correct to say that nationalism was the process, a process of struggle, in the formation of nations. In that sense, perhaps, nationalism preceded nations. Militant nationalists grasped this to some extent although they did not express it as consistently nor did they wholly appreciate the defining characteristic of nationalism, that is, anti-imperialism. In explaining the objectives of the Tanganyika African National Union (TANU) to the UN Trusteeship Council in 1955, Nyerere said:
"Another objective of the Union is to build up a national consciousness among the African peoples in Tanganyika. It has been said – and this is quite right – that Tanganyika is tribal, and we realise that we need to break up this tribal consciousness among the people and to build up a national consciousness. That is one of our main objectives towards self-government."
This formulation is no doubt problematic. It lends itself to the reactionary side of bourgeois nationalism, or what later came to be called “nation-building theories.” Let us look at another formulation; this time, from a leading member of a national liberation movement and an avowed Marxist – Marcelino dos Santos, then a leading member of FRELIMO. In an interview with Joe Slovo of the South African Communist Party, Dos Santos analyses the tension between tribe and nation:
"The main conditions for [the] successful rejection [of tribalism] are present. On the general point of whether we have already moulded a nation in the true sense of the word, I want to say that a nation is based on concrete realities. And the most important reality in the present stage in Mocambique is the fight against Portuguese colonialism…It is our common fight against our common oppressor, which plays an outstanding role in creating a national bond between all the diverse groups and cultures…Of course, a nation is a product of history and its formation goes through different phases. In this sense, the work for the final achievement of nationhood will continue even after independence, although the fundamental elements of nationhood are already in existence and in the process of being further developed in Mocambique. "
Dos Santos’ conception of nation formation does not differ fundamentally from Nyerere’s presentation of “nation-building,” although their points of departure appear different. Dos Santos, like Slovo, takes as his starting point the Marxist theory of nation (this, presumably, is “the true sense of the word”), which, in its Stalinist version, emphasises the European conception of a nation – common territory, language, culture, and economy. If these ingredients are not present, or not present to a sufficient degree, you have a tribe at worst or a nation in the process of being formed at best. Implied in the European conception of nation also is the idea of voluntarism, that is, forming or building a nation from the top. Perhaps the point to underline in Dos Santos’ exposition is that the anti-colonial struggle is an important ingredient of nationalism. The problem with Dos Santos- and Nyerere-type formulations is that the nationalist petty bourgeoisie, when it rose to power, wavered on anti-imperialism and ended up with top-down statist notions of “nation-building.”
I find Amilcar Cabral’s propositions more fruitful. They contain a germ of great potential in understanding the historicity and specificity of the National Question in Africa. Cabral suggests that post-war African nationalism was a struggle not only to reclaim history but also to assert the right of the African people to make history: “The foundation of national liberation lies in the inalienable right of every people to have their own history.”
Cabral also makes the point that “so long as imperialism is in existence, an independent African state must be a liberation movement in power, or it will not be independent.” These are profound insights. First, nationalism is constituted by the struggle of the people against imperialism, thus anti-imperialism defines African nationalism. Second, nationalism, as an expression of struggle, continues so long as imperialism exists. Third, the National Question in Africa, whose expression is nationalism, remains unresolved as long as there is imperialist domination.
Archie Mafeje builds on these insights, observing that “all the struggles in Africa and most of the Third World centre on the National Question.” He perceives nationalism as the common denominator underlying the different interpretations and connotations of the National Question. Furthermore, he says, nationalism is always a reaction against something. In African history, nationalism has been a reaction to imperialist domination. As proto-nationalism, the reaction was against the colonial phase of imperialism, or political domination by aliens. Since independence, meta-nationalism has been coping with the changing modalities of imperialist domination.
The dominant discourse on the National Question has run along different lines, however. In both the political right and left, the central debate has been over whether Africa has nations and nationalities or tribes and ethnic groups. In the Eurocentric worldview, nations represent a higher level in the evolution of social and political formations than tribes. Fed on Stalin’s rather schematic formula, and therefore unable to find nations within the territorial units called African countries, even radical Marxists, like Slovo, have found it difficult to theorise adequately about the National Question. In the hands of rightwing pundits, it has been worse. The so-called lack of nations has been used to debunk and delegitimise African nationalist movements and their achievements. With the current hegemony of neo-liberalism and the imperialist comeback, the spokespersons of imperialism have been quick to condemn nationalism as nothing more than an expression of ethnicity and tribalism.
Note this typical sample from an editorial in US News and World Report:
"In the Third World, there had been grand ideas of new states and social contracts among the communities, post-colonial dreams of what men and women could do on their own. There were exalted notions of Indian nationalism, Pan-Arabism, and the like. Ethnicity hid, draped in the colours of modern nationalism, hoping to keep the ancestors – and the troubles – at bay. But the delusions would not last. What was India? The India of its secular founders – or the ‘Hindu Raj’ of the militant fundamentalists? What exactly did the compact communities of Iraq – the Kurds, the Sunnis, and the Shia – have in common? The masks have fallen, the tribes have stepped to the fore."
This type of denigration strikes at the heart of nationalism, that is, at anti-imperialism. Be that as it may, let us look more closely at the various aspects and expressions of nationalism.
* This is an extract from a paper 'The Rise, The Fall and The Insurrection of Nationalism in Africa' by Issa G. Shivji, Professor of Law at the University of Dar es Salaam Tanzania. The paper is from Keynote Address to the CODESRIA East African Regional Conference held in Addis Ababa, Ethiopia, October 29-31, 2003. To read the full paper, please click on the URL below.
