What if the echoes of ancient African heritage and agency reverberated to become a driving force behind a futuristic revolution? Afrofuturism poses this powerful question, inviting us on a global stage to envision a future where African communities define the rights to their own story, transcending colonial limitations and sculpting destinies with unbridled strength. However, Afrofuturism’s essence lies not merely in recounting the perils of expansionist doctrine or portraying a humble nature of African culture. Rather, it resonates most profoundly in the direct agency wielded by the African community, refusing to succumb to destruction and in their dedication to flourish on their terms.
Western societies, draped in the remnants of fierce colonial legacies, stand at a crossroads—a nexus where the ruins of imperialism persist vastly throughout the social, economic, and technological landscapes they have designed. A seemingly futile and unbreakable formation of our society. Yet, what stands across is a beacon of hope: Afrofuturism. Not limited to the confines of a certain genre of artistic expression, no, what remains is far greater. An indubitable and unprecedented call to action. A complete rewriting of our existing social conditions.
Coined by cultural critic Mark Dery in his 1994 essay “Black to the Future,” Afrofuturism is a powerful tool that imagines a future that is free from the oppressive structures that have historically marginalised Black communities in the effect of past colonial powers. Afrofuturism’s beauty lies in its infinite applicability, recognizable from developing aid initiatives in corporate attempts in Lagos to destruct neoliberal dogma to influential contemporary recording artists’ techno-musical expressions like Beyonce, Rihanna, and Janelle Monae.
Afrofuturism’s main proponents lie in the realm of discussions surrounding the African race and a supposed “lack” of technological access, often giving birth to the notion of an eerily defined “digital divide” within the African diaspora. This becomes a critical point of contention as the 21st century remains a remarkable exemplar of Western paradigms of progress understood synonymously with modern technology.
During the calamitous chapters of European colonialism, Africa was unjustly depicted as a continent rigidly shackled to primitiveness, a narrative that conveniently was used to justify the exploitation of its riches. Consequently, this portrayal was rendered to African citizens. In this wake, pseudoscientific theories peddled in the 19th century, such as the grotesque pseudoscience of phrenology, unforgivably etched the false belief of inherent intellectual and technological disparities between races into societal consciousness; this was likely done in a pitiful attempt to ease the minds of guilt-ridden colonial powers. Further desecration in the form of racist caricatures in popular culture, showcased in degrading minstrel shows, relentlessly hammered the stereotype of the inept Black individual into the public psyche. The “Jim Crow” era stands as a haunting manifestation of this code of belief. Ultimately, this narrative of intellectual ineptitude, coupled with the addition of historical omissions and the brutal dehumanization wrought by the transatlantic slave trade, became a dark legacy that Afrofuturism now boldly confronts in our contemporary understanding of technological intellectualism.
However, latter descriptions, while assisting in the identification of a precedented historical context can negate contemporary comprehensions of technology’s intersection with race. Arguably, technological code remains one of the most valuable skills in our increasingly digitised world. Therefore, as scholar Ruha Benjamin points out, these concepts still vehemently contain their fair share of potent harm, as they ostensibly persist in the oversimplification of deeply cemented complexities of racial and economic inequality in our new digital age. As a result, a cruel danger lies in the construction of these narratives that begin to associate notions of Blackness with a seemingly perpetual opposition to “Western” technological progress—a scathing narrative that Afrofuturism seeks in every respect to erode.
In this light, acts of contestation against the prevailing narrative are celebrated, granting permission for individuals to envision futures where technology is not merely a tool of oppression or proof of stagnation, but rather, a ferocious force for positive liberation in the African community. Instead, we are rightfully invited to question the very structures that perpetuate such inequalities, allowing us to free our minds to reimagine a world that becomes a space for empowerment and Black excellence rather than exclusion.
Consider Wakanda, the fictional African nation from the Marvel universe, standing not only as a utopian beacon of technological advancement but as an ever-powerful symbol of a future unburdened by the weight of colonial history. The triumph of the Black Panther movies signifies more than a mere Hollywood box office sensation; it marks a profound cultural upheaval, striking a chord with audiences and sparking a crucial discourse on representation within the film industry. These films not only shattered financial records but, more significantly, dismantled deep-seated stereotypes. By depicting a flourishing African society free from the scars of colonialism, Wakanda emerged as a symbol of empowerment and boundless potential, offering us a preview of a future where African nations craft their destinies, embraced on a global scale.
Afrofuturism, through the lens of these fictional stories, encourages the Western world to boldly confront its colonial past and embrace a future where diversity is not only acknowledged and fulfilled by a trivial quota or featured slideshow on Netflix’s “Recently Released” but without exception, a way of celebrating Black modernity in forms that reverberate across all institutions. Afrofuturism rhetoric removes all constraints and allows our contemporary world to remain an unmapped kingdom for conquest, an ironic distinction. With its ability to completely reimagine history and project visions of equitable futures, it becomes a tool of empowerment, challenging us to dismantle the shackles of oppression and begin to forge walkable paths toward justice and equality. It seeks to imagine a world where the erasure of historical injustices is not a mere fantasy but a tangible reality.
Moreover, Afrofuturism roars with its resonant call for cultural pride and unwavering identity. Initiatives fueled by Afrofuturist principles don’t merely develop projects; they spark a revolutionary wave of community-driven endeavours that exalt local cultures, languages, and traditions. In this pulsating journey, heritage is not just preserved; it becomes a vibrant force, a rallying cry that binds communities together with unbreakable threads of ownership and an unyielding surge of pride. Afrofuturism, in action, is a testament to the power of development that doesn’t just build infrastructure but breathes life into the very soul of communities, propelling them towards a future where cultural richness stands as an unassailable pillar of strength. Developers frequently are worried about intervening in developing world conflict as they worry it will further the cultural loss and agency of these indigenous communities, however, with the application of Afrofuturism principles, this is ultimately thwarted.
Economically, Afrofuturism is permissible in envisioning thriving, self-sustaining communities that echo the futuristic vibrancy of Wakanda. It challenges us to embrace innovation, foster entrepreneurship, and redefine the economic system so that every individual, regardless of their background, can contribute to and benefit from a future that knows no bounds. Consider, for instance, the transformative impact of initiatives like the African Union’s Agenda 2063, with a tagline that states “ The Africa We Want”, aiming to drive economic growth and development across the continent, a concept treasured in Afrofuturism principles.
In essence, Afrofuturism, while understood in the realm of science-fiction, is not a flight of fancy; instead is an insurmountable imaginative leap into the future we are destined to create. In the corridors of international development, the Western world has long held the reins of influence. As its theories transcend borders, we stand witness to a complex paradox—development bereft of its, seemingly, key principle: imagination. Unequivocally, contemporary development theories, with their Western origins, frequently lack the imaginative vigour necessary to address the intricate challenges of our globalised world. Afrofuturism provides a groundbreaking smash to the system; a challenge to break free from the gravitational pull of the status quo and journey into a universe where imagination and reality can truly converge.
As we embark on this cosmic odyssey, let us remember this: Afrofuturism is not just a vision or fantasy grounded in naivete; it is the embodied catalyst of a seismic shift in our cultural, social, and economic landscapes. It’s time to wield the power of Afrofuturism, not as a mere escape, but as a force that propels us toward a future where every dream, every voice, and every vision is celebrated in the absolute symphony of our shared global destiny.
Edited by Elizabeth Kiff
Katerina Ntregkas is in her second year at McGill University, currently pursuing a degree in International Development Studies with a minor in Communication Studies. As this year’s Staff Writer for Catalyst, Katerina is determined in analyzing the discourse between the intersection of media and developing world politics.