Africa Spectrum

This paper provides an ethnographic reading of how Congolese women, in particular aslyum seekers with temporary permits, navigate Cape Town's informal urban economy. We argue that the intersections of temporary permit status and gender, as well as the particularities of diaspora flows and settlements, compound the precarity of everyday life. We engage with how precarity shapes and is shaped by what we define as “working practices.” These practices include the everyday livelihood tactics sustained on shoestring budgets and transnational networks. We also show how, in moments of compounded crises – including the COVID-19 pandemic – marginal gains and transnational networks are rendered more fragile. In these traumatic moments, working practices extend to include the practices of hope and reliance on prayer as social ways of contending with exacerbated precarity.

Although African critical scholars since the 19th century have challenged the culture of studying and writing about Africa, research practices on Africa are still entangled in epistemic injustices resulting from colonial structures of power. In this reflective contribution, we illustrate how such knowledge production perpetuates coloniality and outline the ways in which academic coloniality affects the quality of research and is detrimental to both research subjects and knowledge consumers. To that end, we draw on our own experiences as researchers and teachers in German institutes and universities to analyse current trends and patterns in African Political Science. We provide concrete examples to demonstrate that this coloniality in academia is detrimental to research, fieldwork and publishing practices, teaching, and academic hiring policies. To challenge and change how knowledge is produced, Africanists from the Global North need to be aware of, and sensitised towards, their role in knowledge production. This article continues the debate on decolonising research on Africa.

This paper is a response to Matthias Basedau's article published in issue 55/2020 of the present journal. At a time when African Studies scholarship is rising beyond the flogging of dead horses, certain strands in the field in Germany seem to ignore much of the valuable scholarship and intellectual contributions by excellent African and non-African researchers alike. It is striking to see how Basedau falls prey to the same shortcomings that he draws our attention to, that is, the domination of African Studies by sources and figures outside the continent and the construction of Africa as a space of lack. This underscores the urgency of decolonizing African Studies at many levels, including liberating it from the straightjacket of area studies, interrogating purportedly objective scholarship, and opening it up to new theoretical perspectives. The restriction to comparative approaches will only ensure that these strands in African Studies remain stuck in their epistemological cul-de-sac.