The comparative analysis of three “contested truths” around COVID-19 in East Africa demonstrates that knowledge is a product of knotted, uneven, and disputed epistemological practices tied to structures of power. Lee, Meek, and Katumusiime examine: (1) the construction of a pan-African skepticism of COVID-19 that drew on anti-imperialist discourses; (2) social media posts through which Tanzanian digital publics critically evaluated steam inhalation as an alternative therapeutic for COVID-19; and (3) the resistance by many Ugandans to complying with public health measures such as lockdowns. “Contested truths” is used as an analytical framework to center the specificity and situatedness of truth-making in East Africa during the COVID-19 pandemic.

When COVID-19 reached Sierra Leone, the government responded by implementing strict containment measures. While the effectiveness of such actions has been debated, the socioeconomic and political implications were undeniable. This qualitative study reveals that people suffered tremendously from economic insecurity, strains on social relationships, and civil rights violations, prompting many to perceive the COVID-19 pandemic as worse than the 2014–15 Ebola epidemic. These hardships have driven distrust of the government, which threatens continuing mitigation efforts. Using a feminist global health security frame, which recenters the protection of vulnerable individuals in relation to the state, we call for more contextually-relevant, civil society-informed pandemic responses.

Marshall Sahlins claims that individuals with personal power, influence, networks, and control over their followers within the political sphere are actually “big-men” rather than “chiefs.” Big-men derive their authority from personal maneuvering, whereas “chiefs” obtain their authority from semi-hierarchical, formalized, and de-personalized rule. De Bruijne argues that those individuals who are perceived as “big men” in post-war Sierra Leone might be better understood as “chiefs.”

As the silence of male CRSV victims continues to be debated, some argue that gender norms and a lack of agency contribute to the silence of victims, even as others assert that victims exercise agency by speaking selectively about their experiences. In northern Nigeria, the concept of kunya—a model for appropriate behaviour rooted in the importance of secrecy and discretion—plays a role in the silencing of victims. We examine how kunya contributes to the invisibility of victims and influences their silence, as well as how victims use silence to gain social tolerability and/or protect themselves from re-victimization. We argue that an attentiveness to such community-specific cultural precepts and norms can further our understanding of the silence (and silencing) of victims and survivors.

Throughout Ghana’s political history, soldiers have inspired socio-political change. Based on fieldwork with the Ghanaian military, this article contributes to literature on militaries and civil-military relations in Africa. Agyekum analyzes how the politicization of the military impacts dynamics within the barracks, while highlighting how the country’s political class endeavors to diminish the armed forces’ societal and political influence as a way to gain control over the institution through patronage exchanges. Since the early 2000s, the elite’s strategy entices individual soldiers as well as the whole institution through the politicization of promotions and appointments, recruitment, better service conditions, and infrastructural projects in the barracks.

In the late 1960s, Ghanaians joined the global conversation about Black Power. Despite the absence of President Nkrumah and attempts to dampen local interest in radical political movements, young Ghanaian students, musicians, and audience members were well informed of the global implications of white supremacy. Okuda examines how Ghanaians expanded the legacy of Black Power into an African context, seizing opportunities to connect with African Americans via popular media, exchange programs, and soul music to show their solidarity with the fight against racist policies and practices abroad and to stay vigilant against neo-imperialism at home.

So far, the twenty-first century has been a boom time for studies of health, illness, healing, and care work in Africa, and the COVID-19 pandemic has only increased attention to these issues. Yet again, current events remind us that history, politics, social relationships, and public health are inextricably linked. These five books encompass a range of approaches to the questions and sources that animate these studies from a variety of disciplinary perspectives, including anthropology, public health, gender studies, medicine, political science, and history. Each of these authors and editors is explicit about their commitment to reaching an interdisciplinary audience and, for most of them, interdisciplinary work is core to their professional identities. Paul Farmer, Luke Messac, and Simukai Chigudu all earned medical degrees as well as doctoral degrees in medical anthropology, history and sociology of science and medicine, and international development respectively; Nolwazi Mkhwanazi and Lenore Manderson describe themselves as working “at the intersections of medical anthropology, public health and gender studies” (vii). These five books reflect the wide range of authors and audiences engaging in questions about what constitutes health, how it is achieved or undermined, and how the past has contributed to present conditions on the continent.