In 鈥渄ecolonial鈥� discourse, the African leadership landscape is flattened to the point of becoming a caricature. In an earlier variation of this caricature, Kwame Nkrumah鈥檚 injunction of 鈥渟eek ye first the political kingdom鈥� was presented by political scientist as a deficient obsession with political power to the neglect of the economic. In the , the neglect of epistemic 鈥渄ecoloniality鈥� is characterized as the deficient underbelly of the 鈥渘ationalist鈥� movement.
Kwame Nkrumah, S茅dar Senghor, and Julius Nyerere are not only three of the most cerebral figures of Africa鈥檚 鈥渘ationalist鈥� movement, but unlike Amilcar Cabral they lived to lead their countries in the aftermath of formal colonial rule.
Contrary declarations notwithstanding, Senghor, Nkrumah, and Nyerere were acutely aware of the colonial epistemological project and the need to transcend it. Indeed, philosopher Souleymane Bachir Diagne鈥檚 of Negritude as epistemology argued that its salience lies in the dissolution of the binary opposition of subject and object in the logic of Ren茅 Descartes. Whatever one鈥檚 take on the specificity of Senghor鈥檚 claims of Africa鈥檚 modes of knowing鈥攂y insisting on the interconnectedness of subject and object鈥攈e deliberately sought to mark out what is deficient in modern European epistemology and valorize African systems of knowledge. This epistemological project is built on a distinct African ontological premise.
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