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Journal articles on the topic 'African modernity'

Author: Grafiati

Published: 29 September 2023

Last updated: 25 July 2025

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1

Khokholkova, Nadezhda. "African Diaspora in the USA: History and Modernity." Uchenie zapiski Instituta Afriki RAN 61, no. 4 (2022): 115–24. http://dx.doi.org/10.31132/2412-5717-2022-61-4-115-124.

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In the context of the intensification of migration processes, the study of diasporas is becoming more relevant. Historically, Africa has been assigned the status of one of the main providers of human resources. As a result of forced and voluntary migrations of Africans, a global community has been formed. It is called the African diaspora. The geography of African migrations is vast. However, in some countries, African presence and influence on the cultural landscape are more prominent. The United States has become one of the largest recipients of migrants from countries in Sub-Saharan Africa.

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SL, Oladipupo. "‘Decolonization’ and ‘Africanization’ of Modernity: A Peep into Yoruba ‘Cosmotology’." Philosophy International Journal 8, no. 1 (2025): 1–7. https://doi.org/10.23880/phij-16000349.

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Modernity is a product of culture that exhibit cultural dynamism. Like growth, it is a movement from one stage to the other. Africa is a conglomeration of people of the same geo-socio-political origin, with common colonial experience. The consequence of colonization leaves with Africans and African continent, the uncritical and near dogmatic acceptance of her worldview as inferior and unscientific compared to the overrated superiority and scientific inclinations of the Western culture. Hence the dichotomy and subjugation of the epistemology of the global south by the global north epistemology

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Merawi, Fasil. "Philosophy Education and the Reconstruction of Subjectivity and Modernity in Africa." Theoria 71, no. 179 (2024): 108–28. http://dx.doi.org/10.3167/th.2024.7117905.

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Abstract The article explores the role that can be played by philosophy education in terms of addressing the crisis of subjectivity and modernity in Africa. Philosophy education in Africa can play the function of liberating Africans from alien modalities of existence and ways of being, and in return embarking on a new journey of self-invention. Without succumbing to a reactive epistemic nationalism that identifies the totality of European philosophy with the ideologies of colonialism, there is a need to develop a form of philosophy education that is cognisant of the troubled path within which

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Marung, Steffi. "Out of Empire into Socialist Modernity." Comparative Studies of South Asia, Africa and the Middle East 41, no. 1 (2021): 56–70. http://dx.doi.org/10.1215/1089201x-8916939.

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AbstractIn this article the Soviet-African Modern is presented through an intellectual history of exchanges in a triangular geography, outspreading from Moscow to Paris to Port of Spain and Accra. In this geography, postcolonial conditions in Eastern Europe and Africa became interconnected. This shared postcolonial space extended from the Soviet South to Africa. The glue for the transregional imagination was an engagement with the topos of backwardness. For many of the participants in the debate, the Soviet past was the African present. Focusing on the 1960s and 1970s, three connected perspect

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Sides, Kirk B. "“Narratives of Modernity: Creolization and Early Postcolonial Style in Thomas Mofolo’s Chaka”." Cambridge Journal of Postcolonial Literary Inquiry 5, no. 2 (2018): 158–75. http://dx.doi.org/10.1017/pli.2017.56.

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This article revisits Thomas Mofolo’s novel Chaka (1925) in order to make an argument for a different historical approach to the field of African literatures. Often called one of the earliest African novels, I argue that how we read Chaka – especially for what Simon Gikandi calls the novel’s “early postcolonial style” – is indicative of a range of assumptions about Africa and its relationship to modernity. In the article, I explore some of the ways in which Chaka has been made to give precedence to other and mostly subsequent imaginings of both the African postcolonial struggle, as well as Afr

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Chaabane, Ali Mohamed. "The African Woman as a Symbol of her Continent in Wole Soyinka’s The Lion and the Jewel." Traduction et Langues 19, no. 2 (2020): 159–75. http://dx.doi.org/10.52919/translang.v19i2.378.

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This paper is intended to offer a feminist reading of Wole Soyinka’s play The Lion and the Jewel by showing that its main women figures are constructed as tropes of Africa rather than being depicted as full-fledged individuals. Besides being deprived of self-determining agency, these women act as symbols who represent the traditional cultural values of Africa, and hence they never attempt to subvert the system of patriarchy which is rationalised by these values. Even more so, they are “idealised” by the dramatist so that they can convey his social vision of the African continent during its his

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Arap Chepkwony, Adam Kiplangat. "Interrogating Issues of Sexuality in Africa: An African Christian Response." East African Journal of Traditions, Culture and Religion 4, no. 1 (2021): 1–7. http://dx.doi.org/10.37284/eajtcr.4.1.457.

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The issues of sexuality have been very contentious in Africa more so after the legalization of same-sex marriages by the U.S. Supreme Court in June 2015 under the President Obama reign. Africans have resented the way sexuality is understood and practiced in the west and has termed it un-African. Some scholars and indeed African leaders have argued that the attitude towards sexuality is a modern practice which is being introduced and even forced to Africa by modernity and influenced greatly by the western worldview. In a modern setting, different sexual orientation has been accepted as a lifest

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GIKANDI, SIMON. "African Literature and Modernity." Matatu 35, no. 1 (2007): 1–19. http://dx.doi.org/10.1163/9789401205641_002.

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9

CHRISMAN, LAURA. "American Jubilee Choirs, Industrial Capitalism, and Black South Africa." Journal of American Studies 52, no. 2 (2018): 274–96. http://dx.doi.org/10.1017/s002187581700189x.

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Focusing on the Virginia Jubilee Singers, an African American singing ensemble that toured South Africa in the late nineteenth century, this article reveals how the transnational reach of commercialized black music informed debates about race, modernity, and black nationalism in South Africa. The South African performances of the Jubilee Singers enlivened debates concerning race, labor and the place of black South Africans in a rapidly industrializing South Africa. A visit from the first generation of global black American superstars fueled both white and black concerns about the racial politi

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Kruger, Loren. "“White Cities,” “Diamond Zulus,” and the “African Contribution to Human Advancement”: African Modernities and the World's Fairs." TDR/The Drama Review 51, no. 3 (2007): 19–45. http://dx.doi.org/10.1162/dram.2007.51.3.19.

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From the mid-19th to the mid-20th centuries, representations of Africans at the world's fairs were often aligned with the colonial cultural logic of contrasting the “savage” Other with the “civilized” subject, illustrating the politics of modernity, racialization, and imperial conquest. Certain showcases, however, at the world's fairs in the U.S. and South Africa—as well as performances in the white urban environments of Chicago and Johannesburg—undid this binary by introducing new spectacular economies depicting African modernities.

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Heydenrych, Pieter W. "Constitutionalism and coloniality: A case of colonialism continued or the best of both worlds?" New Contree 75 (July 30, 2016): 19. http://dx.doi.org/10.4102/nc.v75i0.147.

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This article deals with the concept of constitutionalism in relation to colonialism and modernity, with a specific emphasis upon South Africa and South African constitutional development. The Republic of South Africa transitioned from an authoritarian regime to a democratic regime in 1994 and adopted a constitution that is to contribute in the consolidation of its young democracy. However, amidst continued struggles within the South African polity and an emphasis upon de-colonisation, it is necessary to afford attention to aspects of South African constitutionalism.This article relates a discu

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Lusekelo, Amani. "When ‘Antiquity’ Meets ‘Modernity’ in Postcolonial Africa: Misrepresentation at Cultural Heritage Tourist Sites along East African Coastlines." Utafiti 19, no. 2 (2024): 173–98. https://doi.org/10.1163/26836408-15020099.

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Abstract Recent widely received claims about postcolonial Africa do not reflect any clear-cut connection between contemporary society and indigenous black African cultures as they prevailed before the colonial era, nor do they capture accurately the ways that European culture influenced – or failed to impact altogether – Africans during colonialism. Nor do proclamations about postcolonial reality present very well the hybrid linguistic cultures emerging after colonialism in contemporary settings where Africans interact with foreigners at high levels of intensity. Representation of the historic

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Levin, Ayala. "Haile Selassie's Imperial Modernity: Expatriate Architects and the Shaping of Addis Ababa." Journal of the Society of Architectural Historians 75, no. 4 (2016): 447–68. http://dx.doi.org/10.1525/jsah.2016.75.4.447.

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In the 1960s, Addis Ababa experienced a construction boom, spurred by its new international stature as the seat of both the United Nations Economic Commission for Africa and the Organization of African Unity. Working closely with Emperor Haile Selassie, expatriate architects played a major role in shaping the Ethiopian capital as a symbol of an African modernity in continuity with tradition. Haile Selassie's Imperial Modernity: Expatriate Architects and the Shaping of Addis Ababa examines how a distinct Ethiopian modernity was negotiated through various borrowings from the past, including Ital

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Rossouw, Johann. "Ubuntu between tradition and modernity: on A report on Ubuntu by Leonard Praeg." Acta Academica: Critical views on society, culture and politics 46, no. 4 (2014): 70–92. https://doi.org/10.38140/aa.v46i4.1473.

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In Part 1, I overview Praeg’s points of departure, namely critical humanism, the openness of the norms of justice, the importance of potential, his conception of modernity, a violent ontology, and the state as locus of politics. The remainder of Part 1 concerns the main arguments of his five chapters. These are the shifting meaning of Ubuntu in precolonial, colonial and postcolonial Africa; Nyerere’s ujamaa experiment in Tanzania as a case study of the dangers inherent in ignoring the colonial disruption Ubuntu; the myth of the complete break with the past allegedly represented by post-aparthe

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15

Newell, Stephanie. "Writing Ghana, Imagining Africa: Nation and African Modernity (review)." Research in African Literatures 37, no. 1 (2006): 130–35. http://dx.doi.org/10.1353/ral.2006.0025.

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16

Owomoyela, Oyekan. "Proverbs and African Modernity: Defining an Ethics of Becoming." Yoruba Studies Review 2, no. 2 (2021): 1–15. http://dx.doi.org/10.32473/ysr.v2i2.130132.

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African proverbs have, for good reason, attracted considerable attention from scholars, both African and non-African. One notable testimony to such attention is the international conference in South Africa from which came a monumental collection of scholarly articles now available on CD and in print. Another evidence of the interest the subject has enjoyed among African scholars is the wealth of publications they have produced in recent years, for example, Adeleke Adeeko’s monograph Proverbs, Textuality, and Nativism in African Literature; Ambrose Adikamkwu Monye’s Proverbs in African Orature:

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Geschiere, Peter, and Michael Rowlands. "The domestication of modernity: different trajectories." Africa 66, no. 4 (1996): 552–54. http://dx.doi.org/10.2307/1160936.

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The following two articles were originally presented at a four-day seminar on the ‘domestication’ of modernity in Leiden and The Hague in June 1995. The aim of the seminar was to compare the different trajectories in which African societies try to appropriate modernity: how they deal with the images and dreams of a modern way of life which flood the continent—the spectacular successes of the few and the deep feelings of disappointment of the many. ‘Modernity's enchantment’—a phrase coined by Jean and John Comaroff (1992)—applies very well to Africa. Jean-Pierre Warnier's remark, in his study o

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Moseiko, Aida. "Value-Ethical System in Sub-Saharan Africa. From the Past to the Future." Uchenie zapiski Instituta Afriki RAN 64, no. 3 (2023): 110–24. http://dx.doi.org/10.31132/2412-5717-2023-64-3-110-124.

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The article is devoted to the analysis of the value-ethical system in Sub-Saharan Africa in historical retrospect with the transition to modernity. The concept of “value-ethical system” reflects the specifics of the African worldview, in which all values have a moral meaning. The article analyzes the value foundation on which Africans want to build “the Africa they dream of” (as stated in the program document of the African Union “Agenda 2063”). The author examines African traditional values based on the research of modern African scientists, on her own African archives, on memories and person

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Folkers, Antoni. "Early Modern African Architecture. The House of Wonders Revisited." Modern Africa, Tropical Architecture, no. 48 (2013): 20–29. http://dx.doi.org/10.52200/48.a.fkxy01xv.

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This essay explores the various strands of the advent of Modernity in African architecture. It starts from the assumption that the history of Modernity in African architecture is a complex and rich subject that merits increased scientific attention.

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20

Tonda, Joseph. "Pentecôtisme et “contentieux matériel” transnational en Afrique centrale. La magie du système capitaliste." Social Compass 58, no. 1 (2011): 42–60. http://dx.doi.org/10.1177/0037768610392731.

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Pentecostalism is depicted as a religious movement at once “pre-modern”, “modern” and “post-modern”. In the case of central Africa, where colonisation has produced a “cultural clash” involving not only material factors (the relationship with goods and money), but also racial, corporal, spiritual and intellectual factors, the “pre-modern” hypothesis of Pentecostalism, related to this “cultural clash” leaves the door open for the renewal of ethnocentrist and colonial culturist ideologies. For African “pre-modernity”, “modernity” or “post-modernity” are the products of ideologies peculiar to Euro

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Skinner, Ryan Thomas. "Civil taxis and wild trucks: the dialectics of social space and subjectivity in Dimanche à Bamako." Popular Music 29, no. 1 (2010): 17–39. http://dx.doi.org/10.1017/s0261143009990365.

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AbstractThis article presents a close reading (or listening) of Amadou & Mariam's 2004 album, Dimanche à Bamako, meaning ‘Sunday in Bamako’, produced ‘by and with’ world music maverick Manu Chao. I consider how Dimanche à Bamako musically renders, through sound and lyrical expression, the tensions of ‘global modernity’ in postcolonial Africa and its diaspora. ‘Global modernity’ refers to the fraught encounter between local actors and the globalised socio-economic conditions in which modern subjects are increasingly embedded. By framing these local and global tensions in the context of a mo

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Ugwuanyi, Lawrence Ogbo. "Critiquing Sub-Saharan Pan-Africanism through an Appraisal of Postcolonial African Modernity." Theoria 64, no. 153 (2017): 58–84. http://dx.doi.org/10.3167/th.2017.6415305.

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Abstract What vision directs pan-Africanism and which developmental model does it support and promote? To answer this question, the article evaluates pan-Africanism within the demands of African modernity and locates the extent to which pan-Africanism meets the aspiration of African modernity. It argues that pan-Africanism has what amounts to a north-bound gaze and supports development imperialism, and shows that for this reason it is not properly grounded on African realities, the consequence of which is the weakness of African modernity. The article suggests a re-articulation of pan-Africani

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Krylova, N. L. "The Russian Diaspora in Africa. History and Modernity." Russia: Society, Politics, History, no. 3(8) (January 21, 2024): 182–204. http://dx.doi.org/10.56654/ropi-2023-3(8)-182-204.

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The article is devoted to the history of the Russian diaspora on the African continent. Russia is a country with a relatively long emigration tradition. Having taken on a massive scale at the end of the XIX century, emigration from Russia continues to this day, representing a complex and multifaceted phenomenon that has always had a great impact on the life of Russian society, regardless of the position that the state authorities took in relation to it at one time or another in history. The article traces its formation at different stages – from its inception at the beginning of the twentieth

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Poesche, Jurgen. "Coloniality in Sub-Saharan Africa and the Americas." Journal of Developing Societies 35, no. 3 (2019): 367–90. http://dx.doi.org/10.1177/0169796x19868317.

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The objective of this article is to contribute to the development of a common narrative on coloniality in Sub-Saharan Africa and the Americas. Since scholars tend to focus on either Sub-Saharan Africa or the Americas, a gap between these important regions has emerged in the literature on coloniality. This article seeks to bridge this gap by providing a comparative perspective on coloniality, and this hopefully will enhance Indigenous African nations’ and Indigenous American nations’ understanding of what needs to be done to overcome coloniality. The article explores three key theses. First, in

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Olugbemi-Gabriel, Olumide. "Orality, Literacy, Modernity and Modern African Poetry." Àgídìgbo: ABUAD Journal of the Humanities 1, no. 1 (2013): 43–55. http://dx.doi.org/10.53982/agidigbo.2013.0101.05-j.

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This paper attempts to locate and situate how Modem African Poetry turned the corner from a beginning encapsulated in poetic lines which are influenced and modeled after Western style and poets, to embracing forms of African oral traditions. The game changer for modern African poetry is p'Bitek's Song of Lawino which privileges his people's oral tradition forms as manifested in songs, proverbs and oral poetry oyer conventional western poetic forms. Osundare's Villages Voicesequally concretises the achievement of the modern African poet in using the hands of literacy to drag orality to the podi

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Stambach. "African Education, Culture, and Modernity Unwound." Comparative Education Review 50, no. 2 (2006): 288. http://dx.doi.org/10.2307/4091395.

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Osha, Sanya. "Relocating Agency: Modernity and African Letters." Comparative Literature Studies 42, no. 1 (2005): 100–104. http://dx.doi.org/10.2307/40247464.

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Osha, Sanya. "Relocating Agency: Modernity and African Letters." Comparative Literature Studies 42, no. 1 (2005): 100–104. http://dx.doi.org/10.2307/complitstudies.42.1.0100.

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Desai, G. "Relocating Agency: Modernity and African Letters." Comparative Literature 56, no. 3 (2004): 274–75. http://dx.doi.org/10.1215/-56-3-274.

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Oyeshile, Olatunji A. "Modernity, Islam and an African Culture." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 4, no. 2 (2016): 2. http://dx.doi.org/10.4314/ft.v4i2.1.

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Swidler, Ann. "African affirmations: The religion of modernity and the modernity of religion." International Sociology 28, no. 6 (2013): 680–96. http://dx.doi.org/10.1177/0268580913508568.

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Fast, Anicka. "Understanding Religion and Politics in Africa: A Call for the Re-enchantment of the Scholarly Imagination." Journal of Religion in Africa 49, no. 2 (2021): 145–61. http://dx.doi.org/10.1163/15700666-12340163.

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Abstract In his 2015 book Christianity, Development, and Modernity in Africa, Paul Gifford argues that Christianity in Africa is bifurcated into an ‘enchanted’ and a ‘disenchanted’ form. He presents the conundrum that the enchanted form is pervasive yet incompatible with modernity and consistently ignored by scholars. In this review article I draw on Gifford’s conundrum as a springboard to propose a new angle from which to analyse religion and politics in postcolonial Africa: one that moves beyond received dichotomies between tradition and modernity, public and private life, or this-worldly an

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Palmer, Jack. "S.N. Eisenstadt and African modernities: Dialogue, extension, retrieval." European Journal of Social Theory 23, no. 2 (2018): 219–37. http://dx.doi.org/10.1177/1368431018809546.

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This article elucidates some connections and divergences between S.N. Eisenstadt’s work on multiple modernities and critical reflections on ‘African modernity’ presented by Africanist scholars. It argues that there is more cross-over between these discussions than is commonly thought when both are seen as parallel responses to the shortcomings of post-war modernization theory. Eisenstadt’s work can inform debates in African Studies concerning the effective power of tradition in postcolonial African societies, and on African interpretations of the ‘cultural programme’ of modernity. The article

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Ude, Donald Mark C. "Modernity and the Igbo Lifeworld: Theorizing the Modernization Dynamics of the Igbo World from the Habermasian Framework." Philosophia Africana 20, no. 2 (2021): 129–52. http://dx.doi.org/10.5325/philafri.20.2.0129.

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Abstract This article theorizes the modernization dynamics of the Igbo world, using the Habermasian framework. Drawing on Habermas, it argues that Igbo modernity or, more precisely, the transformations associated with Igbo modernization, may be understood in terms of the “uncoupling” of systems from the Igbo lifeworld. Relatedly, it further argues that the crises and pathologies that attend modernity in Igboland owe largely to the “colonization” of the Igbo lifeworld by systems of modernity consequent upon this uncoupling. The article pays special attention to the realm of the lifeworld becaus

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Rogacz, Dawid, Donald Mark C. Ude, and Tshepo Mvulane Moloi. "Book Reviews." Theoria 69, no. 170 (2022): 114–23. http://dx.doi.org/10.3167/th.2022.6917005.

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Douglas L. Berger, Indian and Intercultural Philosophy: Personhood, Consciousness and Causality. London: Bloomsbury Academic, 2021, 240 pp.Joseph C. A. Agbakoba, Development and Modernity in Africa: An Intercultural Philosophical Perspective, Cologne: Rüdiger Köppe Verlag, 2019, 405 pp.Adekeye Adebajo (ed.), The Pan-African Pantheon: Prophets, Poets and Philosophers, Auckland Park, South Africa: Jacana Media, 2020. 655 pp.

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Kleinhempel, Ullrich Relebogilwe. "The Reception of Bantu Divination in Modern South Africa: African Traditional Worldview in Interaction with European Thought." Religions 15, no. 4 (2024): 493. http://dx.doi.org/10.3390/rel15040493.

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Bantu African divination is firmly established in South Africa in the context of modernity and is protected, endorsed and regulated by law. It is received in the therapeutic field. Important explorations were performed in the early 20th century by psychiatrists and psychoanalysts of Jungian orientation. Their cultural, philosophical, spiritual, and academic backgrounds are relevant to this reception. Jungian thought, Spiritual Spiritism, and traditions of European philosophy of divination resonated with the experience, observation, and understanding of Bantu divination. (‘Bantu’ designates the

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Hees, Edwin. "Encountering modernity: twentieth–century South African cinemasandSouth African national cinema." Critical Arts 23, no. 1 (2009): 124–32. http://dx.doi.org/10.1080/02560040902789308.

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Lazarus, Neil. "Modernism and Modernity: T. W. Adorno and Contemporary White South African Literature." Cultural Critique, no. 5 (1986): 131. http://dx.doi.org/10.2307/1354359.

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Makwinja, Simon Mathias. "The Tradition-Modernity Dichotomy: Dilemmas of Belonging and Returning to the African Community." Philosophia Africana 22, no. 2 (2023): 131–43. http://dx.doi.org/10.5325/philafri.22.2.0131.

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Abstract This article underscores the dilemma posed by the exclusivist view of the tradition-modernity contrast for anyone interested in the project of returning and belonging to the African community. On the exclusivist view, tradition and modernity are irreconcilable. After discussing the tradition-modernity contrast in the fields of sociology and academic African philosophy, this article adopts an eclectic view of tradition as an alternative to the exclusivist view. The alternative view enables those interested in the project of returning and belonging to retrieve those elements of traditio

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Omer, Rabah. "The Modern and the Traditional African Women and Colonial Morality." International Journal of Culture and History 5, no. 1 (2018): 30. http://dx.doi.org/10.5296/ijch.v5i1.13311.

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The meanings of modernity have radically shifted over time, yet interestingly, the modern continues to be the modern and the traditional is still the traditional. I address this observation by asking: what is the modern and what is the traditional, how are they identified, by whom, when and according to what premises? I examine one cultural component: women and sexual morality. I focus on women-men relationships, dress, and dance to examine as cultural themes. I focus on African women and colonial morality and I bring examples across different eras and and different regions to discuss the cont

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Iheka, Cajetan. "Complicated modernity, arrested development: a response to ‘Imagining a Dialectal African Modernity’." Journal of Contemporary African Studies 32, no. 4 (2014): 474–75. http://dx.doi.org/10.1080/02589001.2014.983321.

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Izzo, Justin. "Jean-Marie Teno’s Documentary Modernity: From Millennial Anxiety to Cinematic Kinship." African Studies Review 58, no. 1 (2015): 39–53. http://dx.doi.org/10.1017/asr.2015.3.

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Abstract:This article examines discourses and cinematic representations of modernity in two documentary films by the Cameroonian director Jean-Marie Teno. In the first of these films,A Trip to the Country(2000), Teno investigates how ideals and aspirations of modernity as a state-sponsored project in Cameroon have their roots in the colonial period, and his film is characterized by a strong sense of anxiety linked to the turn of the millennium. In the second,Sacred Places(2009), modernity is given a different affective resonance and is linked to the pleasure of cinematic consumption in Ouagado

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Kwateng-Yeboah. "The Prosperity Gospel: Debating Modernity in Africa and the African Diaspora." Journal of Africana Religions 9, no. 1 (2021): 42. http://dx.doi.org/10.5325/jafrireli.9.1.0042.

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Manganyi, Chabani. "Making strange: Race science and ethnopsychiatric discourse." PINS-Psychology in Society 57, no. 1 (2018): 4–23. https://doi.org/10.57157/pins2018vol57iss2a6039.

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The inscription of racial difference – or what I refer to as the discursive practice of making strange - is to be found in many of the most revered texts of Western modernity. The irreducible recognition and constitution of otherness is evident in Hegel, Marx and indeed Freud, whose preoccupation with the primal horde, primitive man, the cannibalistic savage and the unruly child show the extent to which psychoanalysis, and thereby early psychology, has been a crucial link in the chain of colonial discourse. The discursive practice of making strange is evident in ethnopsychiatry – particularly

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Adepoju, Adewale, Akintona Emmanuel, and Jamiu Audu. "Silencing the Guns: African Traditional Proverbs and Aphorisms for Peace and Security in 21st Century Africa." Journal of Society and Media 8, no. 2 (2024): 537–51. http://dx.doi.org/10.26740/jsm.v8n2.p537-551.

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Africa is yet entangled with some Western modernity responsible for their political crises and incessant insecurity. Insecurity in Africa has historical roots from pre-colonial to post-colonial periods. The continent's hosting of the seventh United Nations Peace Support mission and over 60 percent of the UN Security Council's agenda addresses African insecurity underscore the urgent need to tackle these challenges. This paper examines insecurity in Africa and advocates for reviving African traditional methods to restore peace, utilizing proverbs and wisdom. Through analysis, criticism, and pre

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Roopnarine, L. "The African diaspora: Slavery, modernity, and globalization." African Affairs 114, no. 454 (2014): 168–70. http://dx.doi.org/10.1093/afraf/adu075.

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Robinson, Jennifer. "Afterword: Modernity and transformation in African cities." Journal of Postcolonial Writing 44, no. 1 (2008): 89–92. http://dx.doi.org/10.1080/17449850701820970.

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Adeniran, Adebusuyi Isaac. "The African diaspora: slavery, modernity and globalization." Canadian Journal of African Studies / Revue canadienne des études africaines 49, no. 3 (2015): 546–48. http://dx.doi.org/10.1080/00083968.2015.1071105.

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King, Eric S. "African Americans and the Crisis of Modernity." Ethnic Studies Review 41, no. 1-2 (2018): 53–60. http://dx.doi.org/10.1525/esr.2018.411207.

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This article examines Lorraine Hansberry’s play A Raisin in the Sun by exploring the conflict between a traditionally Southern, Afro-Christian, communitarian worldview and certain more destabilizing elements of the worldview of modernity. In addition to examining the socio-economic problems confronted by some African Americans in the play, this article investigates the worldviews by which these Black people frame their problems as well as the dynamics within the relationships of a Black family that lives at the intersection of racial, class, and gender inequality in Chicago during the latter 1

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Osha, Sanya. "Relocating Agency: Modernity and African Letters (review)." Comparative Literature Studies 42, no. 1 (2005): 100–104. http://dx.doi.org/10.1353/cls.2005.0018.

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