‘A better world is possible’ according to the NGO slogan. But to build a better world we must understand the world better. - Issa G. Shivji

Colonial and imperial history are at the heart of the present African condition. History is not about assigning or sharing blame. Nor it is about narrating the ‘past’, which must be forgotten and forgiven, or simply remembered once a year on remembrance of heroes or independence days. History is about the present. We must understand the present as history, so as to change it for the better; perforce, in the African context where the imperial project is not only historical, but the lived present. Just as we cannot ‘make poverty history’ without understanding the history of poverty, so we cannot chant ‘another world is possible’ without accurately understanding and correctly describing the existing world of five billion slaves and 200 slave masters. How did it come about and how does it continue to exist? Indeed to answer these questions, we must understand history as the philosophy and political economy that underpin the existing world and the vested interests – real social interests of real people – that ensure and defend its existence.

Right from inception, the most important feature of colonialism was the division of the continent into countries and states cutting across ‘natural’ geographic, cultural ethnic and economic ties that had evolved historically. The consequences were thus. Boundaries were artificially drawn, with rulers literally reflecting the balance of strength and power among the imperial states. The boundaries divided up peoples, cultures, natural resources and historical affinities. Moreover, these newly created countries became subjects of different European powers with their own traditions of political rule, public administration, cultural outlooks, languages and systems of education. Africa was never Africa: it was Anglo-phone, Franco-phone, or Luso-phone.

NGO activism is presented and based on the ‘act now, think later’ mantra. Theory, and particularly grand theory, is dismissed as academicism, unworthy of activists. Yet, we know, that every practice gives rise to theory and that every action is based on some theoretical or philosophical premise or outlook. NGO action is also based on certain theoretical premises and philosophical outlooks. In their case however, theory is written off as ‘common sense’ and therefore not interrogated. [...] The ‘common sense’ theoretical assumption of the current period underpinning NGO roles and actions is neoliberalism in the interest of global imperialism. It is fundamentally contrary to the interests of the large majority of the people.