Fans pick 100 books like How Europe Underdeveloped Africa

A landmark work by virtue of being the first book by a black woman to be published in Britain, this is a powerfully harrowing account of Mary’s own life as a slave in the Caribbean. Though only short, it supplies valuable testimony on the gruesome British exploitation of enslaved people over the centuries, and the many cruelties inflicted upon Mary personally by her brutal ‘owners’. Should be required reading for all those who think of the British Empire with nostalgia.

Lorde’s landmark collection of essays amplifies ways of living and knowing long familiar to women and other marginalized groups. Her exploration of eroticism—a fully vivacious, embodied experience of life—as a source of women’s knowledge, wisdom, and power is yet unmatched in American letters.

Essential reading for anyone who has felt unsatisfied or unseen by the narratives handed down by the white, heteronormative, patriarchal powers that continue to hold our imaginations in a vice grip. 

This is the kind of book that all British historians should be trying to write: an honest, factual, detailed account of what British officials actually did in the service of the Empire. There is no scope for imperial nostalgia over this horrifying story of the brutal violence employed by Britain in the 1950s in an effort to hang onto its colony of Kenya in the face of the Mau Mau Rebellion. With concentration camps, collective punishments, and multiple judicial murders, British methods were among the worst. The ideal Christmas present for any Empire supporters among your friends & family.

For those who study or teach about Africa, it is essential to know the pioneers of struggles for justice on the continent. African intellectuals eloquent in European languages began calling out injustices as early as the 18th century. To my mind, however, Nkabinde is a particularly impressive pioneer from the early 21st. It’s not just that African women have been routinely overlooked by historians. The very existence of African lesbians and transwomen was until very recently completely denied. Here, then, for the very first time, an African woman tells of her coming to sexual self-awareness, first as a spirit medium for a powerful male ancestor and then through modern sexual identity discourses. It is a poignant appeal to the humanistic potential of African traditional cultures when married to a universal human rights framework.

A big mistake in much radical analysis is to characterize problems in dualistic terms that externalize responsibility from Africa (Rodney, of course, is wide open to that critique). Thus, colonialism is not just irredeemably bad but simple to identify and directly related to white skin. The end of formal colonialism provided new targets in sometimes caricature form: black-skin-white-mask neocolonialism and neoliberalism, notably. Such things undoubtedly exist. However, Kenworthy’s brilliant, gob-smacking analysis of the unintended consequences of life-saving technologies reveals levels of complexity and complicity that belie easy dualisms. How does something that promises liberation from mass suffering and death (anti-retroviral drugs) become a machine to entrench corrupt elites and opportunistic NGOs, to sell cheap textiles in America, and to exploit poor women’s unremunerated care work? Read, weep, and lose your illusions about corporate social responsibility.

This is no less than Kasril’s fourth memoir, and the one that resonates most with my own existential worries as a privileged white man. Why did a nice, working-class, Jewish boy from Johannesburg take up armed struggle against institutionalized racism? Become a cabinet minister in the country’s first democratic government devoted to expanding social welfare for Africans? Become a trenchant critic of the rot that subsequently set into the party he helped bring to power?

With profound humility and wit, Kasrils takes us through his boyhood years to reflect upon the often-humiliating process of acquiring political consciousness. He speaks to anyone with a leg up in a rigged system: it’s good to have existential doubts about your privileges. But you should still, and more importantly, you can still do the right thing.

The word “visceral” comes to mind when I attempt to distill what this book is about. A not-so-fictional auto-biography opens in the slum called Paradise, where Chipo, Bastard, Sbho, Stina, and “I” are headed to the–relatively–more affluent area of Budapest to steal fruit. These dirt-poor kids don’t know it, but they are victims of the far-off, murderous regime of President Robert Mugabe–but that always remains hidden in the background. They are brutalized and never know it or know why.

Courtesy of an invite from an Aunt in the United States, the protagonist eventually escapes Zimbabwe. But once there, while things get materially much better, in reality, it is no less bewildering and bereft of meaning: she and her friends spend their afternoons watching hard-core porn while eating popcorn and discussing inane stuff, like “what the hell are they doing?!” It’s funny in parts, but it also hurts in parts. The… show more.

Fanon’s analysis of how Black people in colonized Africa and in the United States were one oppressed people was part of my political education. This book was formative to my politics, which are rooted in Fanon’s combination of Marxism and resistance to racial oppression.

Reading Fanon allowed me to accept my culture and who I was as a Black person. I started reflecting on assimilation and how we changed our hair and skin to look more acceptable to white people. He was also my friend Nate’s favorite author.

After Nate got out of prison, he became an attorney and director of prisoner legal services at the San Francisco Sheriff’s Department. There’s a memorial to him there still, in the jail lobby, and Fanon’s book is in there.

This extraordinary book forces anyone who attempts at studying African politics during the post-colonial period (‘on the postcolony’ in Achile Mbembe’s term) as well as in the late Cold War to (re)consider the role of Africans in the shaping of post-colonial Africa. The author uses various examples to nuance the dilemma of the African state-building process. The notion of ‘the politics of the belly’ derived from a Cameroonian saying, not a Bayart’s creation, as many in the West would think of it.

Reading how world demand for things such as consumer electronics helps drive conflict in Central Africa as people scramble for the mineral resources required to make such electronics changed the way I think about the world. Ever since reading The Looting Machine, I felt a responsibility to at the very least pay attention to current events in countries such as Nigeria or Angola, to see how my own demand for commodities might be affecting people I will never meet all over the world. I still remember at the end of the book when Burgis quoted a Nigerian rapper when she said, “Don’t think you’re not a part of it.”