Join us on ‘A Radical Podcast’ for “Anarchism’s African Journey: Past to Present,” where we dive into the rich tapestry of anarchist thought and action across Africa. From the communal lands of traditional societies to the pulsing heart of modern cities, we explore how anarchism has shaped and been shaped by Africa’s unique historical and cultural landscape.
This episode features insights into traditional African societies, modern anarchist movements, the role of anarchism in anti-colonial struggles, and contemporary groups driving change. We also spotlight The Tshisimani Centre for Activist Education and discuss the recent protests in Atlanta against ‘Cop City.’
A special thanks to our listener, Kiwiyogurt66, for their valuable contribution to our exploration of nonviolent struggle tactics.
➡ Resources & References
Book: African Anarchism: The History of A Movement
🔗 https://theanarchistlibrary.org/library/sam-mbah-i-e-igariwey-african-anarchism-the-history-of-a-movement
🔗 https://www.abebooks.com/9781884365058/African-Anarchism-Mbah-Sam-1884365051/plp
A Radical Audiobook Series Presents: “How Nonviolent Struggle Works” by Gene Sharp:
🔗 https://www.radical-guide.com/how-nonviolent-struggle-works-a-radical-audiobook/
➡ Show Notes:
Introduction to the episode’s theme: The diverse history of anarchism in Africa. Special mention of Kiwiyogurt66’s contribution on nonviolent struggle tactics.
Segment on traditional African societies and anarchic elements. Overview of modern anarchist movements in various African countries. Exploration of anarchism’s role in anti-colonial and independence struggles. Focus on contemporary anarchist groups in Africa. Discussion on colonialism’s impact and early anarchist activism. Stories of notable figures and events in African anarchism.
Spotlight on The Tshisimani Centre for Activist Education.
Anarchist & Radical News: Latest updates on the Atlanta ‘Cop City’ protests.
Encouragement for listener feedback and suggestions for future topics.
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1 Comment
To me, anarchism the behavior and values, started in Africa and is naturally occurring in some African populations still living traditional hunter-gatherers or similar type lifestyles.
“Aka people” Central African nomadic Mbenga pygmy people. PRONUNCIATION: AH-kah
“The Aka people are very warm and hospitable. Relationships between men and women are extremely egalitarian. Men and women contribute equally to a household’s diet, either a husband or wife can initiate divorce, and violence against women is very rare. No cases of rape have been reported. The Aka people are fiercely egalitarian and independent. No individual has the right to force or order another individual to perform an activity against his or her will. Aka people have a number of informal methods for maintaining their egalitarianism. First, they practice “prestige avoidance”; no one draws attention to his or her own abilities. Individuals play down their achievements.”
“Mbuti People”
“The Mbuti people are generally hunter-gatherers who commonly are in the Congo’s Ituri Forest have traditionally lived in stateless communities with gift economies and largely egalitarian gender relations. They were a people who had found in the forest something that made life more than just worth living, something that made it, with all its hardships and problems and tragedies, a wonderful thing full of joy and happiness and free of care. Pygmies, like the Inuit, minimize discrimination based upon sex and age differences. Adults of all genders make communal decisions at public assemblies. The Mbuti people do not have a state, or chiefs or councils.”
“Hadza people”
“The Hadza people of Tanzania in East Africa are egalitarian, meaning there are no real status differences between individuals. While the elderly receive slightly more respect, within groups of age and sex all individuals are equal, and compared to strictly stratified societies, women are considered fairly equal. This egalitarianism results in high levels of freedom and self-dependency. When conflict does arise, it may be resolved by one of the parties voluntarily moving to another camp. Ernst Fehr and Urs Fischbacher point out that the Hadza people “exhibit a considerable amount of altruistic punishment” to organize these tribes. The Hadza people live in a communal setting and engage in cooperative child-rearing, where many individuals (both related and unrelated) provide high-quality care for children. Having no tribal or governing hierarchy, the Hadza people trace descent bilaterally (through paternal and maternal lines), and almost all Hadza people can trace some kin tie to all other Hadza people.”