26/05/2025
African intellectuals: The sleeping giant that society is waiting for.
By Prof Wilbroad Mutale, MD, MPhil, PhD
Debate paper presented in commemoration of the Africa Freedom Day, 25th May.
Quoting a very unlikely source the Communist Party of Vietnam (1991, pp. 113-224) which says “In the national-democratic revolution, the role of the intelligentsia has been important, in the construction of socialism, the role of the intelligentsia has become even more important. If the working class does not have its group of intellectuals and the workers and peasants themselves cannot improve their knowledge, and are not gradually intellectualized, socialism cannot be built”.
This quote demonstrates how critical it is for intellectuals to be omniscient as they motion the society towards epistemological decolonization and societal transformation. Prof Ali Mazrui a well-known African intellectual argued that scholars at higher education institutions should lead intellectualism. This cannot be realized if the organic intellectuals do not become part of the transforming society and institutions.
Prof Mazrui defines an intellectual as “a person who is fascinated by ideas and has skill to handle many effectively.” People whose end products are ideas BUT It is easier to concentrate on POWER than concentrate on KNOWLEDGE.
Said, argues that the main function of the intellectual is to speak truth to power and that the role of intellectuals is to influence society towards more inclusive and engaged debates on various social issues and ideas.
Thomas Molnar says that we cannot judge an intellectual outside her environment. “An intellectual cannot be by his mental powers, insights, and creativity alone. It is, rather the social milieu of which he is a part, and the nature of his relationship to this milieu, that determine his status and role as an intellectual. It is therefore expected that intellectualism will lead to tangible societal change.
Bangura argues that African intellectuals should be engaged in African and African Diaspora issues thus ensuring the development of Pax Africana- the need for Africans to develop and sustain their own institutions if they are to make a huge mark on global affairs. This is very crucial especially in times of disruptive technology and divisive global politics.
In reflecting on what history has taught us about the importance and power of intellectualism, two Zambia intellectuals provide a vivid example on the role that intellectuals can play in shaping the future of our continent and our nation.
Bwembya Paul Mushindindo and Yuyi W Mupatu, were among the first Zambian intellectuals who were teachers but very influencial in religion and business innovation. While they all got “western education”, they saw through it all and innovated in such a way as to utilise local resources and culture to counter colonial brainwash and set up standards which made it possible for Africans to survive colonial brutality but also use it to weave societal development and prepare communities for the future. For example, Mushindo believed that translating the Bible into Bemba, will transform education and the people. He also believed that African religion was not contradictory to African culture and religion. (Kanduza, 1989).
While Mupatu, started the first private school in Zambia with extremely high standards that colonial masters wanted standards lowered to “cool down” the intellectualism which was brewing in Western Zambia at that time! ( Kanduza, 1989). He also started the first trading shop in Western Zambia against all olds even among his own people. I quote below few exchanges reflecting intellectualism, opposition and vindication:
One of the local councilors said to Mupatu: “You were a teacher at Barotse National School, but you were dismissed. For many years you were not in the country; you were teaching at Kabanga Mission, Church of Christ. I suspect when you came home, you might have been fired there also. Perhaps that is why you dream of the impossible to be possible”.
IInduna Muyumbana repeated the point for emphasis and clarity. He told Mupatu 'You have made a great mistake in wasting our time. I don't see why the Nyambela has to waste time with your farfetched ideas'. [idea of starting the first shop in Western Zambia]- ( Kanduza,1989)
Mushindo was considered to have political ideas which were a 'dream of the impossible to be possible'; and to be 'far fetched'. Mupatu was resolute. His directness of utterance corresponds to that of Mushindo. Mupatu's pointed and prophetic reply was “Although you do not believe me, the fact remains that in the near future you shall see your people selling goods just as white people do. Some will be farmers, butchers, carpenters, teachers, preachers, clerks, authors and authoresses on their own” ( Kanduza 1989)
Both these men integrated their concrete experiences into discourse of wide nature and effect on Zambia. They were innovators because they tried to weave their past into their contemporary conditions with an eye on the 'future. Evidence for this is in Mushindos Bible project[translated into Bemba, a local language in Zambia] and his incisive political comments from the late 1940s. Mupatu persisted with three ventures: teaching, trading and the self-help Makapulwa school in Western Zambia. ( Credit: Kanduza, 1989)
Why we need African intellectual resources to change Africa:
African development has stagnated largely because of historical and global barriers that make
Africa unattractive to investments and the western narrative which portrays Africa in bad light for their benefit. It is also unable to utilized intellectual resources for various reasons which we can pick up another day. But one of them is lack of platforms to engage intellectual minds living in Africa or diaspora. As result, there is a vacuum which is being filled by global actors and development partners who provide advice and occupying an intellectual gap. Yet these actors have vested undeclared interests and often lack contextual and historical understanding of Africa’s development dilemma. The immature political space makes it politically unattractive for intellectuals to engage and often intellectuals are being used to rubber stamp poorly designed developmental agendas and politically inclined decisions.
Thus, there is no platform for unbiased and independent advisory at both continental
and country level, leaving countries to fend for themselves amid growing debt burden, poor
economies and unfavorable global climate for young democracies.
To break this cycle, African intellectuals need to take their place. This will bring intellectual resources that have genuine interest in Africa’s development. The shared vision and lenses have potential to approach African challenges as one and providing common solutions that
vulnerable governments and their often moderately educated human resources can’t address.
Evidence has shown that a vibrant knowledge ecosystem can lead to better decision-making
and improved social and economic outcomes. Intellectuals through Universities and think-Tanks have a unique opportunity to contribute to better policy making by generating and analysing credible data throughout the policy cycle (formulation, implementation, and feedback), by enriching public policy debates and promoting evidence-based decision-making. Intellectuals can be effective agents of change through links with decision-makers from government, civil society, media and the private sector.
I argue that the current political landscape has politicized development processes, reducing debates to shallow and mediocre levels that are only meant to win votes and gain political power at the expense of real national solidarity and economic emancipation based on values, intellect and knowledge. Our forefathers who fought for political independence embraced intellectualism and its contribution to the struggle for independence. We need to create the African ideals of Pan Africanism and fierce but healthy debates that will spar Africa out of economic malaise, poverty, dependence and low self-esteem which feeds the egos of the oppressors and neo-colonialists. This cannot be left to weak African governments who are preyed upon by big multi-nationals and foreign governments. NGOs or development advisors from the West cannot be trusted with African Future. The fights and exclusion of intellectuals in African governance is an anomaly that needs to be corrected quickly and now. As we speak most Africa is still in abject poverty and wars, yet other people are becoming rich and wealth at our expense. The current climate change challenges and donor turmoil all point to the urgent question I have been asking: Where are African Prophets, dreamers, innovators, courageous and resourceful intellectuals? I end with the quote I started with:
“If the working class does not have its group of intellectuals and the workers and peasants themselves cannot improve their knowledge, and are not gradually intellectualized, socialism cannot be built” this in our case means development cannot occur in our society if intellectuals do not take their space to create new ideas, motivate masses and devise new political ideas and discussion.
