Nigerian Radicalism: Towards a New Definition via a Historical Survey
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Abstract
Recent military coups in West Africa have put the continent’s democratisation itself into question. In some places, for the moment, these coups appear to have popular backing. Nigeria, where radicalism is firmly rooted in democratic values and a human-rights framework, the radical grassroots opposition to the Buhari government’s creeping authoritarianism lies drenched in blood. The roots of this development go back to the history of Nigeria’s radicalism in the twentieth century. Much has appeared on the global 1968 recently, including that of Africa. 1970s/1980s-style radicalism is reappearing today with Omoyele Sowore’s 2018 presidential candidacy, with the African Action Congress party, the #EndSARS protests and the tragic Lekki Toll Gate massacre (2020) in Nigeria. The shift towards radicalism is palpable with protest music such as Falz’s This is Nigeria, and Burna Boy’s Monsters you Made, both explicitly targeting neocolonialism and police brutality. Contrary to Achille Mbembe’s sweeping dismissal of African radicalism, the movement with very deep roots under study is meaningful once again, and is gathering momentum in West Africa’s giant polity. This article applies Walter Benjamin’s and also Nigerian radical thinkers’ conceptualisation of political, social and artistic radicalism, while it frames the Nigerian version via the movement’s history, in which marxisant theory and praxis, feminism, human rights and pro-democracy movements interact with emancipatory strands of Islam, Christianity, Igbo Judaism, and animism. In the context of Nigerian radicalism, even expressly pro-capitalist art theory performs a radical social function by stressing the African’s right to make universal statements (Olu Oguibe) in its de facto defiance of the neo-colony. As these different strands of protest meet, ethnic uprisings (amongst them IPOB) find ways to establish common cause with social radicalism, posing a composite threat to the prebendalist oligarchy that rules and oppresses the country via a militarised neoliberalism.
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Nigerian Radicalism: Towards a New Definition via a Historical Survey
In: Historical MaterialismSearch for other papers by Adam Mayer in
Current site
Google Scholar
PubMed
Abstract
Recent military coups in West Africa have put the continent’s democratisation itself into question. In some places, for the moment, these coups appear to have popular backing. Nigeria, where radicalism is firmly rooted in democratic values and a human-rights framework, the radical grassroots opposition to the Buhari government’s creeping authoritarianism lies drenched in blood. The roots of this development go back to the history of Nigeria’s radicalism in the twentieth century. Much has appeared on the global 1968 recently, including that of Africa. 1970s/1980s-style radicalism is reappearing today with Omoyele Sowore’s 2018 presidential candidacy, with the African Action Congress party, the #EndSARS protests and the tragic Lekki Toll Gate massacre (2020) in Nigeria. The shift towards radicalism is palpable with protest music such as Falz’s This is Nigeria, and Burna Boy’s Monsters you Made, both explicitly targeting neocolonialism and police brutality. Contrary to Achille Mbembe’s sweeping dismissal of African radicalism, the movement with very deep roots under study is meaningful once again, and is gathering momentum in West Africa’s giant polity. This article applies Walter Benjamin’s and also Nigerian radical thinkers’ conceptualisation of political, social and artistic radicalism, while it frames the Nigerian version via the movement’s history, in which marxisant theory and praxis, feminism, human rights and pro-democracy movements interact with emancipatory strands of Islam, Christianity, Igbo Judaism, and animism. In the context of Nigerian radicalism, even expressly pro-capitalist art theory performs a radical social function by stressing the African’s right to make universal statements (Olu Oguibe) in its de facto defiance of the neo-colony. As these different strands of protest meet, ethnic uprisings (amongst them IPOB) find ways to establish common cause with social radicalism, posing a composite threat to the prebendalist oligarchy that rules and oppresses the country via a militarised neoliberalism.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 1043 | 533 | 59 |
| Full Text Views | 35 | 24 | 2 |
| PDF Views & Downloads | 133 | 73 | 6 |
