Toyin Falola, one of Africa’s foremost historians, is a professor at multiple universities and holds the Jacob and Frances Sanger Mossiker Chair in the Humanities at the University of Texas at Austin. A Fellow of the Historical Society of Nigeria and the Nigerian Academy of Letters, he has also served as president of the African Studies Association. His research focuses on African history, Atlantic history, diaspora, migration, and globalization. Falola has authored and edited over 200 books. In this interview by LASISI OLAGUNJU, marking his 72nd birthday, he reflects on his academic journey and scholarly contributions, the state of the Nigerian nation and Yoruba obaship.
Congratulations on your illustrious career. Can you reflect on your journey and what inspired you to become a historian?
My inspiration is a confoundment of many elements and considerations, all working together in different degrees and at different times. First is the kind of upbringing I had, then the wisdom of the people I was exposed to, my early consciousness of Africa and my background, my burst of love for teaching, and the early dearth of scholarship in African scholarship.
While growing up, my grandfather and others were conscious of communal causes, and my role in the Agbekoya movement as a teenager influenced my love for history and the study of humanity. In addition, I am particularly excited about knowledge production and transmission. The realisation of enlightenment helped me decide that I wanted to teach, and the consciousness of my society guided me towards being a historian.
When I started as a history lecturer at the University of Ife (Now Obafemi Awolowo University), African epistemology was facing a wave of identification fortification campaigns. It was a battle of re-narrating Africa and African knowledge to the world against the general mindset of darkness, cruelty, emptiness, and disadvantaged perspective of the continent and its knowledge system.
Very few notable scholars on the continent took up the challenge and brought Africa to the fore of global intellectualism. Seeing my work become relevant in almost all aspects of African discussions, disciplines, and ramifications is a gauge of what I have done so far and a source of pride that pushes me to write more and speak more to put Africa right.
You’ve spent over five decades studying and documenting African history. What sparked your passion for this field?
The drive to preserve the voice of the past and the cradles of the cores of Africa, as well as the urge to put the narratives right, kept my passion in the field. If you are an African historian, you are not just teaching history; you are propagating Africa throughout the universe.So, I see myself as an emissary of the continent, carrying its banners.
The realisation that many things depended on what others and I did inspired me to push further. I use history as a correctional tool and projection of a pan-African agenda. So, as a tool in the hand, I am motivated to wield it as I wish.
But are these enough to keep me keyed in the field for almost 50 years? Beyond what history gives me and what I use history for, the force that keeps me going is my love for it. The popular saying that when you love what you do, you will never get to work a day is really manifested in my career journey. Right from my undergraduate days and my early teaching days at a high school to the very beginning of my academic career, I have always had a renewed love for history, and it made things relatively easy for me.
What are your views on the present state of the institution of Obaship in Yorubaland? How can it be improved upon to retain its prestige and honour?
Civilisational changes and globalisation have been major threats to the survival of African culture and traditions. There are now fewer institutions and elements that preserve the traditional sanctity. Education, social orientations, political subscriptions, and general convictions are generally engineered to work against the promotion and preservation of customs and traditions.
But we know that customs and cultures that are neither respected nor revered would be forgotten or metamorphosed into abusive practices. The only institutions that still give hope for the sustainability of the African and Yoruba cultures are the traditional institutions and rulership popularly referred to as Obaship. To become a traditional leader in the Yoruba culture, you are seen as the embodiment of cultural understanding and a stand-in-stead of the gods in all ramifications. The sanctity of the stools is close to the sanctity of the gods and must not be adulterated by any contradictory conceptions.
While it is understandable that development and globalisation are contemporary realities of every society, the Obaship institutions cannot escape the changes they bring. However, while the whole nation is set against traditional and cultural conceptions, the traditional stools are supposed to be the emblems of African spiritual and traditional realities and givers of hope that the waves of modernity will not wash off our cherished cultures.
Unfortunately, the traditional leaders are now bent on foreign religions and beliefs that are contradictory to the core of the stools they sit on. We now see Obas kneeling for Pastors and Imams to pray for them and dancing gullibly to the beckons of politicians. Many of them have forgotten the core of the Yoruba tradition, and they are supposed to be the foremen of the tradition itself. It is pitiful. They are no longer appointed by divination but by money. If you see them at social functions, some of them have collected “attendance fees.
More heartbreaking is the exploitation of the Obas of today by politicians and societal stakeholders. Their unending corrupt passions now command the Ikubabayeyesand become landgrabbers and puppets to the politicians. They have lost respect for themselves and the institution itself.
To improve the situation, let the traditionalists uphold the stools and where those who have embraced modern beliefs and convictions should take the traditional beliefs as supreme because of their positions as the keepers of the customs. Let the people they represent finance them. Let them have the means of survival instead of stealing other people’s land to sell. Let them protect their people instead of renting rooms for herders who keep cattle for them. Let them promote Yoruba education in the palaces.
More importantly, the Nigerian laws and governance system need to recognise the position of these leaders. Grassroots politics and responsibilities need to be delegated to some of them to exercise relevance.
Kemi Badenoch, leader of the Conservative Party in the UK, made some remarks recently about the Yoruba and Northern Nigeria. Do you have a position on what she said, sir?
You see, when we write about the deplorable state of the nation and the persistent disregard for the situation by the leaders, it looks like the bunch of scholars has only been looking for troubles. When I wrote “Japa,” I discussed the conviction of many Nigerians to flee the nation as they often see it as a burning house. Over the years, the leaders have been expanding the fire, and gradually, we have been losing our focus as a nation.
Corruption, terrorism, banditry, and other social vices have damaged the shaking chords of interethnic identification. Kemi Badenoch has just stated the minds of many Nigerians. Of course, I do not support her position because of her disregard for the unity of the nation, but I understand the reasonings that might have resulted in her disposition. If those who have been brought up in the nation are getting to doubt their identity to the single entity called Nigeria, how much more a person who had a considerable part of her life in the United Kingdom? I am not surprised. I believe there is a need to stop burning the nation, and we must act fast. She is not representing Nigeria but her country, the United Kingdom. Those who want to claim her and use her as a Nigerian success should bend their knees or prostrate to her. You cannot claim her by force or by fire but by persuasion.
Your work has been widely acclaimed globally. Which of your publications or projects do you consider the most impactful, and why?
Without mincing words, all the pieces, books, and work I have published are of great importance in the sections and issues they address. I have published over 200 books and hundreds of papers. One of the projects I could say is very impactful is A History of Africa: Combined Edition. It sought to cover the importance of and highlight African history. It engages the academic debates as well as emerging conceptions of African history and Africa itself. Something related is the five volumes of Africa, outlining, in considerable detail, pre-1885 history to the contemporary history of the continent, reflecting on the historical explanation of present events.
Different books and projects have been written for different purposes, and I am proud of them for fulfilling their agenda. More recently, some of the media pieces I have written on trending social situations in Nigeria and Africa have had an impact. I have been able to speak truth to power and instruct society on the right and developmental causes of action.
You’ve received numerous awards for your contributions to African historiography. Which award means the most to you, and how did it influence your work?
I am a recipient of many awards across and beyond Africa and for many purposes. I see each of them as important, as the prestige behind the awarding institution emphasises the importance and value of each.I have more than 20 honorary doctorates from prestigious universities across the world, more than 40 lifetime awards, and many others that are of great importance to the cause I have chosen.
However, those who speak to me keep referring to three without knowing my preference., not because they are more important than the others but maybe because of the circumstances around them: the academic Doctor of Letters in African Studies from the University of Ibadan, the different traditional titles in Nigeria and Ghana, and the national honour of Member of the Order of Niger (MON). I did not choose any of these as my preference.
At the University of Ibadan, I became the first individual in the Humanities to receive a Doctor of Letters on an academic basis. It was to acknowledge my contribution to the propagation of the African agenda and the narration of African history on a global scale. The University of Ibadan is one of the international and African prestigious universities known for its deliberate reputation. Being considered for that award was a highlight in my career, and it was based on my academic accomplishments. This award was not honourary; it was after my work was evaluated by assessors at various levels. A lot of research work and publications went into it, and my academic portfolio was also assessed.
The second is a class of traditional recognitions like The Agbakin of Kusela-Ibadan, The Bobapitan of Ondo, The Bobapitan of Ibadanland, and the chieftaincy title conferred on me by the Ga people of Ghana. These titles and others practically highlight the influence of my work as a testimony of African culture. They made me a traditionally recognised emissary of the African message and encouraged me to push further. I was not asked for money to receive the recognition!
The third of the many lists is the National Honour of Member of Order of Niger conferred on me in October 2022 by the Nigerian government revibrated my conviction that merit can be recognised in the nation. I have always been a government critic and a desire for the development of Nigeria; this award became a pat on the back and the people’s recognition of my messages on the state of the nation.
Were I to choose my preferences, it would include the teaching awards.
What do you believe are the most common misconceptions about African history, and how do you think they can be addressed?
One of the most common misconceptions about African history is the belief that it does not have a history of its own and, as such, lacks major points of civilisation. The notion was that Africa is a dark continent that has no history and that the highlight of its existence is the point of colonialism and European contacts. These Eurocentric ideas have been sponsored by several scholarship, stories and knowledge distribution systems that happened at the point of contact with the rest of the world. Refer to Lectures on the Philosophy of History by Hegel, The Rise of Christian Europe by Hugh Trevor-Roper, Crania Americana by Morton, Journal of the Discovery of the Source of the Nile by John Hanning Speke, Heart of Darkness by Joseph Conrad, and The Descent of Man by Charles Darwin among others were some of the early texts that the African societies and the world were exposed to. They, in different manners, paint Africa as a desolate and barbaric continent whose citizens cannot engage in intellectualism.
Some of these early scholars believed that African history or even epistemology started with colonisation. They believed that colonial Africa was a primordial chaotic society that was disorganised and lacked societal or governmental structures. They believed that the continent had a static culture with no dynamism, and the supposed highlight of pre-colonial Africa was the slave trade.These notions still slipped into the contemporary world with systemic discrimination, misunderstanding the essence of African society. Some myopic non-Africans doubt our intellectual capacity, and the nations in Africa are often not expected to be of any reasonable achievement.
These were the notions that people like us had to fight at the early stage of writing African history. But can this be better? Yes. In fact, it has been better than it was in previous centuries. Attention must first be directed to Africans themselves and people of African origin. African countries need to promote educational reform that would transform the educational methodology to Afrocentric approaches so that Africans can see the world through African lenses.
The continent must promote African scholarship and scholars in order to have easy leeway to propagate the African agenda. In addition, the African media must ensure that African ideals are promoted in the best ways possible, censoring discriminatory and delineating content that puts the African culture and heritage at risk.
After we have looked inward, foreign governments and international bodies must be intent on promoting the right African perspectives. Critically examining colonial narratives, encouraging cultural exchange programs, and giving Africans and African scholars and stakeholders equal consideration would be material in killing these negative sentiments.
Your work has focused on decolonising African history. Can you share some insights into this area and its significance in the broader context of African history?
The past, the present, and the future are interwoven chains. The past dictates the future, and if it is misunderstood, it can setpeople on the wrong path. Imagine the history of a continent is told wrongly, the identification loss, the misdirected projection and the subsuming of the essence of such continents under the caprices of others.
In addition, every man is made of what he knows; hence, the wrong knowledge leads to an incorrect understanding of one’s identity, which can make it impossible to defend one’s core values. The knowledge every individual in African societies carries is cogent in forming the African identity. So, colonised knowledge would not support a system built to propagate the African future; hence, the decolonisation of African history and expertise.
As someone who has dedicated their life to documenting and preserving African history, what message do you hope to leave for future generations?
It is simple. Dedication to the African course is worth it. It is not just unique, but it gives you a load of things to live for. There are many things to fight for and many identities to be reclaimed. It is not only by wishing or vocally proclaiming being African that the continent is freed; it is by intentional actions, the duties of which lie on the shoulders of the future generation. The present and future generations must understand that Africa is and could be the centre of modern development and the source of local and international resources. The continent is capable of being the foundation of a new world, innovation, and new global perspectives. However, without building these aspirations on sound ideological understanding and standing, it would be a waste.
How do you think your work will continue to inspire and educate people about African history and culture?
Today, there is almost no standard library where you would not see my book or piece about African and African history. With such a volume of work and the contexts that they address, I am convinced that there is quite a number that could direct people to the right path.
However, you must understand that the message is not in how many books, awards, or degrees I have gotten or the accomplishments I have reached in the African discussions; what is more important is the spark that my work creates: a thread of commitment to Africa. That is the inspiration I want people to see—to create that sense of responsibility and commitment to the African course.
Looking back on your 72 years, what do you consider your most outstanding achievement, and why?
Well, I have enjoyed interesting and exciting moments in the past, and I have achieved a lot with them. However, my achievement is being relevant in the field of African studies and getting to a point where my voice counts for relevant societal developments and steps. I see myself lucky to have reached that level, and I have been making judicious use of it. I have contributed to peace-making and development, as well as policies and projects.
What advice would you give to young historians or researchers just starting their career?
The path is discouraging, especially for historians and history teachers, and it becomes even more challenging if you are from Africa. My advice for the upcoming African scholars and researchers is to keep at it and look out for the African originality that makes their work unique. It is also essential to ensure that no adversity defeats the truth because historians are keepers of societal memory. Where there is a bias in the manner of retelling the same, the whole essence of this and past endeavours would be jeopardised. Never conceive your work for outsiders, as without a deep impact on Africa, your work lacks enduring values.
How do you think African history can inform and address contemporary issues facing the continent, such as economic development, politics, and social justice?
There is almost nothing new under the sun. The issues affecting the world, in some ways, have occurred in history, either in smaller or bigger magnitude or different types of consequences. Those who have learnt history would understand what step to take or what step has been taken that must not be retaken because of the result it had.
History is a manual, and contemporary issues can be solved or perceived through it. Political strategy, social justice planning, and economic downtowns are not strange in history. Extremist agitation, racial discrimination, and other contemporary issues have been approached in different ways in history, and I see no reason history could not be used to approach them.
More importantly, history provides an apt understanding of a situation. It helps identify a problem, how to cope with it, and how to source solutions.
What role do you believe historians should play in shaping public policy and discourse about Africa’s past, present, and future?
The most important duty of a scholar is to use scholarship to solve or suggest social problems. To do this, there is a need to be intellectually independent and unbiased. If you have read quite a number of my pieces on social issues, you will understand the role of a scholar. Thedrill is to not keep quiet on social and political developments. Pieces like “Buhari: The Illusion of Hope,” “Tinubu and the Buhari Playbook: Is it Time to Lose Hope?” Tinubu’s One Year in Office: Will the Hope be Renewed?” “Are coups back in Africa?” “Coups in Africa: Historical antecedents, root causes, and the systemic way out,” “The evil of Macky Sall’s civilian coup in Senegal,” and “Is Ruto still the hustler?” among others are examples of ways scholars can comment on public policies and African discourses.
Throughout your career, you’ve collaborated with scholars from around the world. Can you share some experiences or insights from these collaborations?
Collaboration has expanded my touch on subjects and ramifications. History and the subject I write about are often vast and deep, and no one could be a monopoly of knowledge. Collaborating brought different perspectives and reached different dimensions and audiences. Their collaboration has made some of my contributions fit into different ramifications and address essential subjects. Without collaborations, I would not have held more conferences than any living scholar; I would not have edited more books than any scholar, dead or alive.
How do you think African history can be better integrated into global historical narratives, and what benefits might this bring?
One step is to encourage the African perspective of African history by globalising our understanding of those who have first-hand experience. This would create pure sources of knowledge upon which other steps can be built. After that, African history needs a global elevation in academic curriculum and publications with reverence to African epistemology. And with my recent works, I am bringing out theories and epistemologies, putting on the table the ideas that we owe to us. The field that I have created, African Ancestral Studies, will become impactful and revolutionary.
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