#Supreme commander experimental wars series#
The Eastern Region of Nigeria seceded from Nigeria as the Republic of Biafra in May 1967 following a series of mass killings of easterners, especially members of the Igbo ethnic group, in northern Nigeria the previous year. It was issued in the final year of the war between Nigeria and Biafra, also known as the Nigerian Civil War. The Ahiara Declaration was a speech made by Chukwuemeka Odumegwu Ojukwu, the head of state of the secessionist Republic of Biafra, on June 1, 1969, in the town of Ahiara. The resulting body of literature productively offers new ways to study military institutions and collective violence in Africa. Similarly, Africanist historians focusing on the national era are engaging older journalistic and social science explanations for military coups, failed states, and wardlordism.
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In this sense, African military history is part of a larger effort to recover the lived experiences of ordinary people who were largely missing from colonial archives and documentary records. Scholars working in the 19th and 20th centuries are similarly focused on the role and influence of African soldiers, military women, and veterans in society. Moving beyond conventional questions of strategy, tactics, battles, and technology, historians of precolonial Africa are interested in the role of armies in state formation, the military activities of stateless societies, and armed encounters between Africans and foreign visitors and invaders. African feminists in 2019 identify with earlier generations of women freedom fighters but enunciate visions of a future in which the women of Africa will be afforded human rights and freedoms, on a continent liberated from a global neoliberal capitalist system that continues to marginalize the vast majority of the world’s peoples and exploits natural and human resources to a degree that now threatens planetary survival.Īfrican military history is more than just the study of “tribal warfare,” imperial conquest, military coups, and child soldiers. These respond to objective conditions of global systemic inequality that have led African women to resume the struggle for freedom and liberation. This view is advanced by conservative African men and women who seek the restoration of pre-colonial cultures, as well as in some of the early scholarly literature on the subject.Īfrican feminism is a radical proposition: it refers to the liberatory political philosophies, theories, writings, research and cultural production, as well as the organizing work of the transnational community of feminists from Africa. It is as citizens of new nations that 20th century African women have formed independent feminist movements that continue to demand freedom, equality and rights, for example, by seeking freedom of movement, political representation, educational and economic equality, and perhaps most commonly of all, freedom from sex and gender-based violence.Ĭontemporary publications and writings by African feminists are the primary sources consulted here, because of the need to correct the spurious mis-representation of African feminism as “un-African,” a position that hinges on the definition of feminism as exclusively Western. However, following the flag independence of over fifty nation-states, women who joined the anti-colonial freedom movements have had to pursue further struggles in independent nation-states, because Africa’s new states often hesitated or reverted to conservative patriarchal views when it came to extending freedom and equality to African women. Out of these liberal emancipatory reformist, international labor, communist, socialist revolutionary, and Pan-African Diasporic and African nationalist movements were all formed. African feminist political thought can be traced to the world’s women’s movements that formed in the context of transnational liberal and emancipatory political discourses of the late 19th and 20th centuries of European empire.
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African feminist thought is the potentially limitless product of movements that are themselves constantly in the making, succeeding in changing the conditions of their formation by their very existence. However, the conditions out of which Africa’s feminist movements form, and the intellectual labor that they carry out in the pursuit of women’s rights and freedoms can be explored and discussed. African feminist thought refers to the dynamic ideas, reflections, theories and other expressions of intellectual practices by politically radical African women concerned with liberating Africa by focusing women’s liberation, and as such cannot be easily defined or captured.