The ghosts of Hegel, Hume, Locke, and other so-called enlightenment thinkers, are not ghosts at all. The limiting racialized reasoning; the logics of racial capitalism they espoused are in fact material and nonmaterial at the same time. We are living in the 21st century, with 14th century logics and reasoning. The complexities of the language formulated during this period have ensured that this will forever be the case. That is until projects (mass in character) that intentionally and comprehensively disrupt the very power relations that are attendant to the languages that are a product of the racial capitalist logistics that guide everyday racialized reasoning are met with in full force by an African Future. At the heart of Africana world liberation, is a desire to practice humanity. A desire that is rooted in collective sensibilities that are guided by a constant search for an understanding of the relationship between nature and the universe. Paul Zeleza has argued that “African identities, like African languages, are inventions, mutually constitutive existential and epistemic constructions.” This postulation was rooted in questions around the “challenges of defining “Africa.” Arguing along with other scholars that whoever defines and constructs “Africa,” in considerable measure, guides how we identify and analyze African identities and languages. In The Invention of Africa : Gnosis, Philosophy and the Order of Knowledge, V. Y. Mudimbe interrogates the construction of Africa through Eurocentric categories and conceptual systems, which produced enduring dichotomies between Europe and Africa, investing the latter's societies, cultures, and bodies with the representational marginalities or even pathologies of alterity (Mudimbe, 1988; Zeleza, 2006). Elsewhere, Mudimbe, argued that one of the most important aspects of Africa’s representation lies not in its invention per se, a phenomenon that is by no means confined to the continent (think of “Asia” and the “Americas” and “Europe” itself and indeed the origins of the names of numerous nations and ethnic groups), but in the fact that Africa is always imagined, represented and performed as a reality or a fiction in relation to master references—Europe, Whiteness, Christianity, Literacy, Development, Technology, even Islam, as codified through Arabic invasions—mirrors that reflect, indeed refract Africa in peculiar ways, reducing the continent to particular images, to a state of lack until their arrival (Mudimbe, 1988; Zeleza, 2006). Without. Ngũgĩ wa Thiong’o must not be understood as a singular path on a multipath map. Ngũgĩ wa Thiong’o work must be situated in what Dr. Greg Carr argues that all Africana phenomenon/a must be situated, in a long-view process of memory, translation and recovery. To do so, we can then begin to see how Ngũgĩ wa Thiong’o’s work begins to intersect, inform and be informed by those other Africana thinkers that are committed to identifying, mapping and conceptualizing frame works for understanding human experience, as we move across time/space. Ayi Kwei Armah, Soyinka, Ama Ata Aidoo, Achebe, Tess Onwueme, Ifeoma Okoye, Aminata Sow Fall, Mariama Bâ, Alice Walker, May Ayim, Audre Lorde, to name a few. As listed, the principle of gender is not categorized, as this very abbreviated list does not distinguish Africana female writers from male projecting counterparts…these writers are writers organizing their rhythms of knowledge production through a lens…either way they lead to a common point, as they are writing for freedom. Our show was produced today in solidarity with the Native/Indigenous, African, and Afro Descendant communities at Standing Rock; Venezuela; Cooperation Jackson in Jackson, Mississippi; Brazil; the Avalon Village in Detroit; Colombia; Kenya; Palestine; South Africa; and Ghana and other places who are fighting for the protection of our land for the benefit of all peoples! Image: Nairobi, March 2019