Monuments and memory in Africa: reflections on coloniality and decoloniality

The book Monuments and Memory in Africa: Reflections on Coloniality and Decoloniality is positioned within its research background as a multidisciplinary exploration that examines the historical role of African monuments as symbols of colonial oppression. It recognises these monuments not only as focal points for contemporary movements like #RhodesMustFall, which seek to dismantle colonial symbols and reshape Black identities, but also as a nexus for the broader global struggle against historical oppression and marginalisation. The book is situated at the intersection of decolonisation efforts and offers a critical perspective on the potential for monuments to be recontextualized and reimagined. It poses pressing questions about the transformation of these monuments in the pursuit of a post-imperial, equitable future, while addressing the complexities of transitional justice and epistemological revolution. Advocating for a reevaluation of historical remembrance, the book calls for a reconsideration of how society honours and remembers historical pain and trauma, reflecting the ongoing efforts to challenge and transform colonial identities and spaces.

The first part delves into the foundational concepts of colonial epistemicide and the ideology that underpins it. Phiri in Chapter 1 examines the philosophical foundations used to justify the erasure of African knowledge systems. Phiri’s analysis underscores the marginalisation of African epistemologies by imperial geopolitics and calls for a critical intervention that challenges this erasure. He proposes the need to challenge colonial erasure and advocating a “subaltern liberation” (12) dialectic to decolonise philosophy, language, and literature from Eurocentric hegemony. Moradi in Chapter 2 extends this discussion by examining colonial monuments as “genosites”, (37) sites of racial memory shaped by genophilia, which complicates the vision of a unified “community of survivors” in a decolonised society (Mamdani 2021). He posits that these monuments, celebrating imperial power and white supremacy, necessitate an epistemological revolution for social justice and the rectification of historical injustices.

The second part grapples with the visibility and invisibility of colonial legacies within public spaces, focusing on the role of monuments in shaping collective memory and identity. Sanni, in Chapter 3, recognises the role of colonial transcendence in epistemicide and advocates for a transformative approach to monuments that recontextualizes their significance within a decolonial framework. He critiques purely destructive methods, proposing a preservationist perspective that challenges and enriches our understanding of these monuments and their historical implications. In contrast, Mbebe, in Chapter 4, advocates for a destructivist stance on colonial monuments, challenging the idea that their destruction sanitises history, as suggested by Sanni (2021). She contends that in South Africa, collective memory is a fallacy and monuments are not innocent reminders of the past but active perpetuators of racial capitalism and inequality. Mbebe supports the destruction of such monuments as a means to facilitate national reconciliation and transitional justice, promoting a historical engagement that does not romanticise or normalise colonialism’s oppressive past.

The third part addresses the intricate politics of memorialisation and the challenges associated with commemorating contentious histories. Chapter 5, authored by Woermann, discusses the philosophical context of symbolic artifacts, suggesting that their transformation or destruction can disrupt their established symbolic power. Drawing on the works of Jacques Derrida and Achille Mbembe, as well as the artistic contributions of William Kentridge and Anselm Kiefer, Woermann provides a fresh perspective on the decolonial potential of such acts, especially in the case of the Rhodes statue at the University of Cape Town. In Chapter 6, Ncube examines the Gukurahundi, a military campaign in Zimbabwe’s Matabeleland and Midlands provinces following independence. Ncube raises critical questions about the selective memorialisation of memories, questioning “how, why, and which kinds of memories deserve to be memorialised, and which are deemed unworthy?” This inquiry is significant given the collective silence and the Zimbabwe African National Union-Patriotic Front’s deliberate omission of Gukurahundi from memorials. The chapter contributes a vital African perspective to the discourse, highlighting the deliberate marginalisation and “selective memory” (154) that shapes memorialisation.

The final part examines the enduring impact of colonial and apartheid legacies on social, economic, and political inequality in South Africa. In Chapter 7, Abumere scrutinises the Rhodes Must Fall movement as an expression of deeper political issues stemming from the country’s colonial and apartheid history. Abumere identifies the lasting effects of political control and subjugation as central to the nation’s profound inequality. He proposes a distributive justice approach, theoretically sound and morally justifiable, to address these inequities, advocating for Robeyns’ concept of limitarianism as a framework for change. In Chapter 8, Sanni explores the ethical dilemmas of historical monument destruction and the risk of sanitising history. Sanni uses the Cecil Rhodes monument as a case study, advocating for its preservation alongside a statue of Steve Biko, an anti-apartheid activist, to symbolise revolution and reclamation of space. This juxtaposition, he argues, is crucial for redefining colonial memorialisation. The chapter leaves room for ongoing debate, acknowledging destructivist critiques and the complexity of engaging with historical monuments in a post-colonial context.

The book presents a robust academic inquiry into the role of monuments and memory in post-colonial African societies, and while it significantly contributes to the discourse on decolonisation, there are aspects that may be considered limitations. The complexity of the subject matter and the density of the academic language may require a certain level of engagement from the reader, which could limit its accessibility to a broader audience. Additionally, the focus on African experiences may not fully encompass the global implications of colonial legacies, which might be seen as a narrow scope in terms of geographical coverage.

Overall, the book proposes a shift towards a new humanism that involves re-membering and reconstitution, suggesting the replacement of colonial symbols with monuments that represent the will to live and the re-existence of all peoples. It contributes to the broader discourse on Black freedom by initiating a public discussion on the significance of monuments, histories, and archives in the everyday experiences of Black life. It synthesises perspectives from various fields, including philosophy, politics, and museum studies, making it a valuable resource for scholars interested in the decolonisation of African history.