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Do you possess 'freedom'-the will to do as you choose-as an individual, as a participant in social affairs or as a citizen in the political realm? Well, no. Not really. At least not as most of us understand a term loaded down with metaphysical baggage. Don't worry. You've got something better: a neurological system capable of carrying out the most complex analytical and computational tasks; membership in innumerable communities that provide you with huge stores of knowledge and wisdom; and a politico-constitutional order that ought to provide the material and the immaterial conditions that will enable you to pursue a life worth valuing. Drop the simplistic folk-psychology of unfettered freedom, whilst holding on to intentionality, and you might be inclined to adopt a set of social practices and political arrangements that enhance the chances that you and your compatriots will flourish. As many recent studies of consciousness reveal our neurological systems are complex feedback mechanisms designed to create myriad for trial and error and (if you survive) the production of new stores of knowledge. Individuals-comprised of numerous radically heterogeneous, naturally and socially determined selves-are always experimenting, attempting to divine through reflection and action, what 'works' best: even when 'best' means fully embracing who we already are. Choice architects, those persons charged with constructing the environments within which we operate daily, should (if responsible) regularly run experiments that attempt to eliminate biases, and ultimately, deliver norms that nudge us away from negative defaults toward more optimal ends. A constitutional democracy, made up of millions of radically heterogeneous, densely populated individuals, constantly strives to determine what works best for most of its many constituents. Because South Africa's Constitution states (at an extremely high level of generality) only some of the norms that govern our lives, it remains for citizens, representatives and judges to create doctrines and institutions that serve its capaciously framed ends best. After canvassing the relevant literature in neuroscience, empirical philosophy, behavioural psychology, social capital theory, development economics, and emergent experimental governance, this work suggests that manifold experiments in living that fall within the accepted parameters of our shared constitutional norms are likely, over time, to produce more optimal ways of being that can be replicated by other members of our polity. Our reflexive stance toward best practices-a linchpin of this book's take on experimental governance-when inextricably linked to a commitment to flourishing and to the expansion of individual capabilities, should cause us to alter the content of the fundamental norms that shape our lives and bind us to one another. A political order founded upon experimental constitutionalism and flourishing promises an egalitarian pluralist reformation of South African society. The book spins out its novel thesis against the concrete backdrop of political arrangements and judicial doctrines that have emerged during the first 20 years of our truly vibrant constitutional democracy. Its trenchant analysis of political institutions and constitutional case law shows us how far we have come, and how far we still have to go.

Beyond the Political Spider: Critical Issues in African Humanities by Kwesi Yankah is the first title in the newly established African Humanities Association (AHA) publication series. By integrating his own biography into a critique of the global politics of knowledge production, Yankah, through a collection of essays, interrogates critical issues confronting the Humanities that spawn intellectual hegemonies and muffle African voices. Using the example of Ghana, he brings under scrutiny, amongst others, endemic issues of academic freedom, gender inequities, the unequal global academic order, and linguistic imperialism in language policies in governance. In the face of these challenges, the author deftly navigates the complex terrain of indigenous knowledge and language in the context of democratic politics, demonstrating that agency can be liberatory when emphasising indigenous knowledge, especially expressed through the idiom of local languages and symbols, including Ananse, the protean spider, folk hero in Ghana and most parts of the pan-African world.

Claude E. Ake, radical African political philosopher of the first four decades of the postcolonial era, stands out as a progressive social force whose writings continue to have appeal and relevance long after his untimely death in 1996. In examining Ake's intellectual works, Jeremiah O. Arowosegbe sets out the framework of his theoretical orientations in the context of his life, and reveals him as one of the most fertile and influential voices within the social sciences community in Africa.In tracing the genesis and development of Ake's political thought, Arowosegbe draws attention to Ake's compelling account of the material implications and political costs of European colonisation of Africa and his conception of a different future for the continent. Approaching his subject from a Gramscian and Marxist perspective, Arowosegbe elucidates how Ake's philosophy demonstrates the intimate entanglement of class and social, cultural and historical issues, and how, as a contributor to endogenous knowledge production and postcolonial studies on Africa, Ake is firmly rooted in a South-driven critique of Western historicism.It is Arowosegbe's conviction that engaged scholars are uniquely important in challenging existing hierarchies, oppressive institutions, and truth regimes - and the structures of power that produce and support them; and much can be drawn from their contributions and failings alike. This work contributes to a hitherto neglected focus area: the impact across the continent of the ideas and lives of African and other global South academics, intellectuals and scholar-activists. Among them, Ake is representative of bold scholarly initiatives in asserting the identities of African and other non-Western cultures through a mindful rewriting of the intellectual and nationalist histories of these societies on their own terms. In foregrounding the contribution of Ake with respect to both autochthonous traditional insights and endogenous knowledge production on the continent, Arowosegbe aims at fostering the continuance of a living and potent tradition of critique and resistance.Engaging with the lingering impact of colonialism on previously colonised societies, this timely book will be of immense value to scholars and students of philosophy and political science as well as African intellectual history, African studies, postcolonial studies and subaltern studies.

The post-2000 period in Zimbabwe saw the launch of a fast track land reform programme, resulting in a flurry of accounts from white Zimbabweans about how they saw the land, the land invasions, and their own sense of belonging and identity. In White Narratives, Irikidzayi Manase engages with this fervent output of texts seeking definition of experiences, conflicts and ambiguities arising from the land invasions. He takes us through his study of texts selected from the memoirs, fictional and non-fictional accounts of white farmers and other displaced white narrators on the post-2000 Zimbabwe land invasions, scrutinising divisions between white and black in terms of both current and historical ideology, society and spatial relationships. He examines how the revisionist politics of the Zimbabwean government influenced the politics of identities and race categories during the period 2000-2008, and posits some solutions to the contestations for land and belonging.

Boxing is no cakewalk! Azumah 'Ring Professor' Nelson in the Social History of Ghanaian Boxing explores the social history of boxing in Ghana and its interesting nexus with the biography of Azumah Nelson, unquestionably Ghana's most celebrated boxer. The book posits that sports constitute more than mere games that people play. They are endowed with enormous political, cultural, economic and social power that can influence people's lives in various ways.Boxing is no cakewalk! interrogates the social meaning and impact of boxing within the colonial and postcolonial milieux of popular culture in Ghana. Consequently, it reconsiders the prevailing conception of boxing as adversative to 'enlightened' human culture by arguing that it is a positive formulator of individual and national identities. The historicising of sports and the lives of sportspersons in Ghana provides an eloquent backdrop for an understanding of the past social dynamics and their effect in the present.The book's analytical narrative offers an intellectual contribution to the promising areas of social and cultural history in Ghana's historiography and the scholarly discourse on identity formation and social empowerment through the popular culture of sports.

Nation, Power and Dissidence in Third Generation Nigerian Poetry in English is a theoretical and analytical survey of the poetry that emerged in Nigeria in the 1980s. Hurt into poetry, the poets collectively raise aesthetics of resistance that dramatises the nationalist imagination bridging the gap between poetry and politics in Nigeria. The emerging generation of poetic voices raises an outcry against the repressive military regimes of the 1980s and 1990s. Ingrained in the tradition of protest literature in Africa, the third-generation poetry is presented here as part of the cultural struggles that unseat military despotism and envisage a democratic society.Not only does Egya place emphasis on the poetry's interaction with the culture and history of military oppression in Nigeria − an interaction that sees the poetry not only feeding from the history but also feeding it; he also contextualises the generational consciousness of these poets. Scholars of Nigerian literature, African literature, and researchers interested in world literatures will welcome Nation, Power and Dissidence in Third Generation Nigerian Poetry in English as an invaluable contribution to indigenous knowledge, critical studies in Africa, and the rehabilitation and production of an African aesthetic.