ABSTRACT The fulcrum of this article is its exposure of postcolonial African modernity as being both historically and philosophically, an anachronistic colonial modernity, or simply Afrocoloniality. I explicate this anachronism by pointing out that while the cultural and intellectual edifice of Afrocoloniality was built on a colonial European Modernism, whose epistemic infrastructure continues to be reconstructed by the Western postmodernist movement, the structure of this Afrocoloniality remains impervious to this reconstruction. A Status quaestionis arises from the fact that, historically, in its nascent form, this African modernity that we claim is an Afrocoloniality was facilitated by an anticolonial consciousness that embraced and generated a series of political categories and a political praxis, which, in turn, had to be trapped in the paradigms of European modernism, while this very European modernism was in a state of philosophic crisis. A recognition of this incongruity, I argue, constitutes a uniquely African postmodernist conceptual prism that can serve to appraise these politico-philosophical categories that have informed the conduct of the anti-colonial struggle and the resultant postcolonial milieu. This article therefore, makes a case for this Afro-postmodernism.

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非洲后现代主义：它的时刻、性质和内容

摘要 本文的支点是将后殖民非洲现代性从历史和哲学上看是一种不合时宜的殖民现代性，或简称为非洲殖民性。我通过指出，虽然非洲殖民主义的文化和知识大厦是建立在殖民欧洲现代主义之上的，但西方后现代主义运动继续重建其认知基础结构，但这种非洲殖民主义的结构仍然不受这种重建的影响，以此来解释这种时代错误。Status quaestionis 源于这样一个事实：从历史上看，这种我们声称是非洲殖民主义的非洲现代性在其新生形式中得到了一种反殖民意识的促进，这种意识包含并产生了一系列政治类别和政治实践，反过来，不得不被困在欧洲现代主义的范式中，而这种欧洲现代主义正处于哲学危机的状态。我认为，承认这种不一致构成了一个独特的非洲后现代主义概念棱镜，可以用来评估这些政治哲学范畴，这些范畴为反殖民斗争的行为和由此产生的后殖民环境提供了信息。因此，本文为这种非洲后现代主义提供了一个案例。