Postcolonial Ghana faced many challenges, which led to a hunt for saboteurs of Black liberation epitomized in anti-Americanism. In 1964, Adger Emerson Player, an African American, rescued the United States flag from a Ghanaian anti-American demonstration. The differing interpretations of Player’s deed by Ghanaians and Americans reveal the contestation between racial and national identities, which is also a facet of the broader diasporic African identity dilemmas. Amoh examines this incident within the context of post-independence Ghana and the U.S. Civil Rights struggle to highlight the complexity of diasporic Africans’ relations with Africa and ongoing debates on the substance of pan-Africanism and global Blackness.

With the enactment of anti-homosexuality laws in the 1960s, Cameroon’s government officially endorsed heterosexualist ideologies which legitimize the alienation and criminalization of minority and nonconforming sexual and gender identities. One group, the so-called garçons manqués, embodies the stigmatized masculine or “butch” lesbian identity. The political management of lesbianism in Cameroon is ambivalent, however, with respect to sport, and particularly regarding the national pastime, football. Whereas masculine lesbians are routinely branded as “butches” or “sexual predators” who threaten African hetero-patriarchy, “strong women"” (femmes fortes) are celebrated as pivotal to the national ambition. Cameroon’s government strategically amalgamates both heteronationalism and homonationalism in the interest of national pride.

Politicized homophobia has become a dominant theme in the study of regime preservation tactics in southern Africa. However, a consensus on the potency of this tool has prevented researchers from fully exploring the conditions of its general success and occasional failure. Frossard de Saugy fills this gap with a thorough examination of the strategies of politicized homophobia deployed by the Robert Mugabe regime, their connection to hegemonic masculinity, the liberation war, and land questions, and the conditions which led them to lose their potency and ultimately fail to save Mugabe from mounting domestic challenges.

An analysis of the African Union approach to eliminating violence against women shows that while the Protocol on the Rights of Women in Africa (the Maputo Protocol) refined the culture/violence nexus, the subsequent regional frameworks reverted to culture-centered explanations. Tornius’s critical analysis reveals how the relationship between culture and gender discourses has changed over time, entangled with processes of colonialism, decolonization, emergence of African socialisms, the end of the Cold War, and the advent of African feminisms. Articulating gendered violence through undefined ahistorical and apolitical notions of “culture” has real life adverse effects for women through ineffective policy and development interventions.

Focusing upon the daily lives of young female Muslim apprentices in the sewing shops of Accra’s zongo communities, Cassiman argues that the sewing workshop may be understood as a playground in which young women may experiment with the normative chronologies shaping women’s lives, and with ideals of female respectability, self-making, and autonomy. Opening up the possibility to subvert the chrononormativity of apprenticeship and marriage, young seamstress apprentices carve out a platform from which they can exert specific forms of agency, by suspending marriage or hastening it, while trying out various possible futures.

Africanist scholars continue to debate how best to frame Christian-Muslim encounters. Examining literary fiction that portrays interreligious conflict and dialogue in northern Nigeria, Suhr-Sytsma opens up an exchange between social scientists and Nigerian writers including Chimamanda Ngozi Adichie, Uwem Akpan, Abubakar Adam Ibrahim, and E. E. Sule. Suhr-Sytsma argues that, as social thinkers, Nigerian writers explore interreligious solidarity through forms of doubling and critique forms of sacrifice that authorize scapegoating. Consequently, contemporary Nigerian fiction raises fundamental questions not only about the relation of text to reality but also about the making and crossing of boundaries identified as religious.

Traditional communicators known as kanyeleng have increasingly taken on roles in climate change adaptation in The Gambia. Drawing on ethnographic research conducted from 2018 to 2019, McConnell and Jallow show that kanyeleng performers contribute to disseminating information about climate change adaptation while also creating the social conditions necessary for citizens to hear and respond effectively to that information. Understandings of climate change in The Gambia intersect with broader concerns about loss of traditional and religious values. Through their performances, kanyeleng work as mediators to resolve tensions associated with climate change adaptation and integrate Indigenous environmental knowledge and climate science.

In the pursuit of modernization, professors of architecture have adopted methods of teaching and professional practices which colonize building epistemes as exclusively European intellectual property, derived from scientific techniques. Students of architecture in the African academy are aware of this colonial bias, which encourages them to unlearn and to forget their African built environment heritage, and they are calling for inclusive reformed curriculums. Using okà, an Èkpèyè multidimensional, organic, aesthetic, discursive approach to celebrations and to solving complex problems as an example, Elleh advocates for integrated curriculums that approach the discipline without the ordering/othering distinctions between indigenous and modern built environment knowledge.