For the sake of comparison, I will add that Bangura himself has 86 book-length works to his credit (so far). It would be inappropriate, on my part, to contrast the works of the reviewer with the topic under review. Rather, it seems to me, all African scholars, and Africans in general, may rejoice  that the continent can boast of two such prolific  authors, both lively and penetrating who, moreover, do not seem about to quit. To the contrary, they are reaching the flower of their age.  

Since reviews are expected to be balanced, and a fair critic must point out not only the virtues, but also the shortcomings, allow me to confess that parts of this work wafted over this reviewer’s  brains: indeed, I had trouble understanding some pages, some paragraphs, sentences and words: for instance, terms such as intradiegetic, extradiegetic, homodiegetic, heterodiegetic– on page 182 (albeit, the concept is explained on page 160). Mwalimu Bangura, have mercy on us!

There are other concepts, such as “eace paradigms,” such as “ubuntugogy,” that are most useful, that we should  be familiar with from other works by Bangura.  The same goes for the method of fractal analysis Bangura applies to a “Mouth sweeter than Salt–an African memoir” about Falola’s childhood in Ibadan. These  concepts have already proven their validity, and have become part of the everyday vocabulary of the Africentric  scholar.

As a student of history myself, I take issue with the author’s spoken and written declaration at the beginning of the book, that “Falola is no historian !” (p. ix) Toyin Falola is not only a historian, but a very keen one! The fact that his works also deal with economics, sociology, anthropology, political science, feminism  and a host of other disciplines, only proves my case. Falola is a great historian, in the same vein as Imhotep or Amenhotep IV, as Herodotus and Thucydides, as Montaigne and Jakob Burckhardt,  as WEB Du Bois and Frantz Fanon, to mention only names familiar to us from the Western world  and its periphery. 

Bangura’s encyclopedic review, in conjunction with some of Falola’s works, may put a point or a period to end “wasp-centered history”, as the late historian Carl Degler used to describe it. He added, a few years ago, that  we have created nothing to replace it. That excuse is no longer valid. Two or three generations of African historians have created an history of the African continent and a history of the African diaspora, making it possible to teach the world from an Africentric  perspectives. Falola and Bangura have underscored the alternative. If anything, the alternative has become the new norm.  

Abdul Karim Bangura, Toyin Falola and African Epistemologies, (New York:  Palgrave/Macmillan, 2015)