This note seeks to bring awareness to the wide variety of archival documents available for research in urban history in Kumase, Ghana’s second city and capital of the historic Asante Kingdom. We draw mainly on our experiences researching the history of Jackson Park, one of colonial Kumase’s earliest public parks.

Rules of origin under the African Continental Free Trade Area (AfCFTA) Agreement constitute a vital trade instrument that forestalls freeriding by ensuring that only originating products and services benefit from preferential treatment within the free trade area. Functional rules of origin in design and implementation foster the sourcing of value content by producers, manufacturers and enterprises within Africa in accordance with the governing treaty. The sourcing of value content by producers, manufacturers and enterprises within Africa promotes economic activities, measured industrialization and socio-economic development. While the AfCFTA Agreement recognizes the capacities of both rules of origin and regional value chains, each standing alone or acting in a complementary manner to promote African development, a successful outcome will be determined by a critical adjustment that improves capacity and capability. Arguably, state parties to the AfCFTA Agreement should implement strategies for upscaling preference utilization and value chain growth, infrastructural investment and interventions that stimulate value chain trade.

The Fourth Republic is Nigeria’s longest experience in democratic practice. It is a democracy founded upon the ideal of separation of powers; each branch checks the other two within defined boundaries. To act as an effective check on the political branches of government, the judiciary, especially the Supreme Court, is built around structures that guarantee its independence. This article assesses the Supreme Court of Nigeria’s use of discretion within this web and argues that the court now inevitably allows powerful actors to bank on its legitimacy and induce it to overstretch its competence to satisfy their individual policy and political preferences. This trend, the article finds, is antithetical to the concept of judicial independence. A court’s independence is not only apparent when it is able to do what it is meant to do but also when it is able to refrain from what it is not meant to do.

In this presidential address I offer a critical examination of how Africa was misrepresented in the Global North’s imaginations and media reporting during the COVID-19 pandemic. Such biased imaginings of Africa as a site of inevitable catastrophe account for the racialized under-accounting of the history of African scientists’ pioneering success in biomedical research and with epidemics. The global archives of COVID-19 pandemics must acknowledge these scientists, as well as the humanistic contributions of African artists who collaborated with health experts and produced poetic/musical performances in local and world languages to tackle biomedical and social pandemics.

This paper examines the development of the University of Ghana’s Institute of African Studies (IAS), arguing that the landscape of decolonial epistemology is more complex than is often assumed. Drawing on new archival documents it maps out the different landscape of ideas regarding its decolonial origins — phase one (1948–50), phase two (1954–61), and phase three (1960–63) — not only to elucidate problems of defining what decolonial work should entail but also as a historical study of how people associated with the IAS contributed to defining and activating a decolonial project. It shows Nkrumah’s specific instrumentality to its emergence through an African-centred or “Afroepistemic” approach to African Studies. It also highlights how the decolonial imperative was shaped by different historical moments.

Knowledge of African history aptly suggests that the quest for political independence in the continent is generally driven by the idea that such independence leads to statehood. By statehood, here, I refer to the ability of a sovereign country to exercise effective control over its territory, govern its people, and engage in international relations. Yet, political independence in Africa seldom leads to statehood without the experience of internal conflicts such as coup d’état or civil war. The three reviewed books, The Politics of Fear in South Sudan: Generating Chaos, Creating Conflict by Daniel Akech Thiong, When Peace Kills Politics: International Intervention and Unending Wars in the Sudans by Sharath Srinivasan, and Leadership, Nation-Building and War in South Sudan: The Problems of Statehood and Collective Will by Sonja Theron, attempt to explain why the quest for statehood in Sudan and South Sudan is characterized by diverse forms of conflicts and how the seemingly unending conflicts could be resolved. While the primary focus of each of the books differ, their respective positions concerning the key factors and actors fueling and sustaining violent conflicts in both Sudan and South Sudan are complementary.

This article seeks to explain how Mau Mau combatants selected and killed their civilian targets. The central argument is that Mau Mau members shared a moral logic that informed whom they killed, how, and why they did it. This moral logic was partly based on traditional Kikuyu ethics of violence, which were widely held and traceable to the late nineteenth century. Yet it was also a logic born out of novel, albeit contested, ethical convictions that developed in the context of an asymmetrical anticolonial war in 1950s-Kenya. Using captured guerrilla documents and oral history interviews with Mau Mau veterans, the article analyzes the perceived offenses that civilians committed against Mau Mau, the motives of Mau Mau assailants, and the internal conflicts that arose regarding the killings of some civilians. Ultimately, this article demonstrates that the moral logic of Mau Mau killings was firmly rooted in a dialectical tension between longstanding Kikuyu ethics of violence and the harsh realities of waging an asymmetrical anticolonial war. It also shows that Mau Mau debates over who to kill formed part of a larger process of sacralization, whereby members of the movement reimagined what they deemed sacred, moral, and just measures for conducting the war.