A review by Joshua Provan.

- Hardcover 2025/ ISBN-13: 9781398707368
- Price: £22
- https://www.weidenfeldandnicolson.co.uk/titles/luke-pepera/motherland/9781398707368/
“Motherland is one of those books that unlocks corners of your mind. It opens up byways and connections you hadn’t noticed before and allows you to think about how things interact and inform at a deeper level.”
The Only Books There Were
In 1965 the American author & civil rights activist, James Baldwin addressed the Cambridge Student union. His subject of was whether or not the ‘American Dream’ had come at the expense of the ‘American Negro.’ After listening to the conflicting arguments delivered by two erudite undergraduates, Baldwin rose and took his place at the podium.

Baldwin made many points in his methodical and flawlessly cadenced speech, which lasted about 25 minutes. In so doing he illustrated the problems at the heart of the American Dream and what that dream had cost.
‘When I was growing up,’ Baldwin said, ten minutes from closing, ‘I was taught in American history books that Africa had no history and neither did I. That I was a savage, about whom, the less said the better, who had been saved by Europe and brought to America. And of course I believed it. I didn’t have much choice. Those where the only books there were.’
These words, spoken some 60 years ago, find an echo today at a time when writers, scholars and journalists are working to show people that Africa has and had a history. Motherland is a result of the vision and hard work of Luke Pepera, who is just one of many voices asking you to think deeper about what we think we know on this subject.
A Bad Unseen Place
It is not a question of an insufficient body of evidence or a lack of interest. The Library of Congress online database returns, 30,904 results from a search of history books and printed material published between 1960 and 2025 which include the keyword ‘Africa.’ Every year in western countries, books on African economy, sociology or history compete for space in bookstore windows.
Yet stereotypes persist. Why? Because, to our minds Africa is a place on TV where bad things happen, or it is a place of invisible, unseen, but recognised suffering.
In 2024, Dr. Mai Musié of the University of Swansea (now Senior Manager for Knowledge Evidence and Resources at NCACE) hosted a series of workshops with the aid of the Institutes of Advanced and Classical Studies of the University of London. The theme was to engage public, and especially diaspora, interest in classical history by examining African representation in the ancient world.
One of the speakers at the second workshop was Dr. Serawit Debele of the University of Bayreuth. In the course of her talk on finding her own identity as an Ethiopian and an African, in (as Pepera argues) potentially the most ethnically diverse continent in the world, she referred to the common perception in Europe of Africa being a place of pain, or punishment.
It is a modern stereotype with antique roots and in many cases, lacking the education and understanding to give context to the usually depressive, outrageous or inflammatory headlines we read, it is far easier for foreigners to label, accept and move on.
I remember when, after refusing to eat something as a child, I was given the ‘children in Africa’ lesson. To a child this lesson plants a seed, and the parent who deploys it is consciously or unconsciously using the concept of Africa as a place of pain to get their child to do something. Yet in so doing they divorce both parties from actually caring or understanding about what they are engaging with.
The reason for this is that, though examples of poverty and crisis in Africa are common, few care to look deeper. In a line from the action movie Sahara (2005) the villainous military dictator, played by Lennie James observes that because his crimes are happening in Africa everything would be all right because: ‘nobody cares about Africa.’ A solid piece of screenwriting, or a glib bit of character building? That is up to the viewer, but though oversimplified, it does truthfully represent the attention span, and capacity of most of the movie’s audience.
Conflicts and famines in the continent are seen as unavoidable, easily excused, dismissed as typical, endemic, or they are not seen at all. One need only attempt to start a conversation about the war in Sudan, the crisis in Tigray or the conflict in Congo to name a few of the most recent to see how little anyone knows or cares about what is going on south of the Mediterranean Sea. To most people, whatever is happening is happening in Africa, and that is usually enough to end the conversation.
The Challenge.
Caught between ignorance, pity, and disinterest; telling the story of Africa, is a great challenge. It is, however, a vitally important one to accept in today’s increasingly polarised world. In a 1990 interview, the actor Henry Cele who portrayed Shaka kaSenzagakhona in the miniseries Shaka Zulu, said how important it was for him to be able to bring a human Shaka to the screen, not just for South Africa but so that people around the world could see that Black History existed at all.
Cele hit on the fact that history, presented in an entertaining way, was a weapon to be used to fight stereotypes. But even this requires us to engage with a new decolonised or un-colonised view of history, and many are not willing to accept such a view, in a world that is progressing from, rather than leaving behind it’s colonial past.
I once gave two visitors from the United States a walking tour of London and its major museums. At the top of our agenda was The British Museum, so that we could, in the words of one of the visitors, ‘see the loot.’ With no shortage of appropriate exhibits, I felt it was important for them to see one of the most infamous and controversial collections, housed in the Sainsbury Africa Gallery – the Benin Bronzes.
Although it is low hanging fruit, I never fail to make as many loot and plunder jokes as possible whenever I go to the museum. Guilty as I am of repeating Michael B Jordan’s eminently quotable line from Black Panther for entertainment, I make these quips because there is truth to them.
When I mentioned that Nigeria’s economy suffered because these valuable objects had to be studied and visited in London rather than Abuja or Lagos, my guest responded by saying that no one would go to Nigeria because it was a, ‘s*#@t hole.’ Disagree as I might on multiple levels, I had a suspicion that he had very little with which to back up this opinion. Upon probing this attitude, I found that as I suspected, the otherwise well-travelled gentleman had, like myself, never been to Nigeria and had no foundation for the claim beyond second-hand knowledge and common perceptions.
His remark has stayed with me because it is far from unusual for conservative people over a certain age in the United States and the UK to hold to ideas inspired by the endless cycle of well-intentioned but dispiriting charity commercials begging for middle class Euro-American people to donate and save starving orphans, or build their wells. Such people use this sort of information to contrast, compare and confirm myths dressed up as news, like White Genocide in South Africa,
Pepera’s, Motherland takes up the challenge to oppose these stereotypes and does so from a position of power, rather than victimhood, highlighting positive and influential aspects of African history and culture for an audience that desperately needs good places to start.
African history is a challenge to the way some people view the world, because to give Africa a history of its own, with its own voice before 1945 is to give it a dignity that many cannot accept. The idea of Africa being a place with no history would have almost perfectly matched the opinion of the infamous Samuel Long who appears in the closing chapters of, Motherland.
The Wrong Kind of Books.
If you read, Binyavanga Wainaina’s essay, How to Write About Africa you will see where allot of those ideas you thought made you progressive, where actually learned by absorbing work written by what he called ‘Celebrity Activists and aid workers, conservationists … Africa’s most important people …’
Wainaina’s essay stopped short of including, historians and journalists though he almost certainly had them in his sights when he wrote his critique. For Wainaina, these people saw Africa as either a Safari Park, a documentary about genocide or dictators or a Charity commercial. To such minds, the 54 countries of Africa have had no collective or individual history before 1945. They only have news.
In Allan Moorhead’s 1922 book, The Blue Nile, when writing about the background to the British invasion of the Kingdom of Abyssinia (Ethiopia and Eritrea) Moorhead confidently asserted that nothing had happened there between 1771 and 1855. The reason? James Bruce, supposedly the only European in the country, had left in 1771. For, Moorhead, not a single scribe had written a word in Ge’ez regarding history for almost a century since Bruce left.
Books like this, which still represent the bulk of popular African historiography in English, and which informed entire generations of thinkers and writers are class – A examples of the wrong kind of books.
Pepera approached his task intent on presenting African history in a more positive way. As the author points out, doing this is not only an injustice but it is historical garbage because it reduces the available spectrum of study to only the last 3-400 years.
Europeans and Americans focus on the early modern and modern periods to define their history. This was a time of great growth and progress for Europe, and as such allows them to legitimately rely on increasing amounts of contemporary European language sources, many of which attempted to argue for the inferiority of the people and cultures of Africa.
There is no coincidence in the fact that this period is also the most convenient for authors, and casual observers, to compare Africa with Europe or America. As it was in those critical centuries that the nations across the Atlantic and north of the Mediterranean finally pulled ahead in technology and wealth from the rest of the world.
Pepera does not limit himself to such a selective study, nor does he look at the continent from outside, but instead goes in a different direction. For, in fact, Africa does not need to be given a history. It already has one, and not just a history of foreigners in Africa either.
Rap Battles in Print
When James Baldwin finished his speech at the Cambridge student union and took his seat, the entire assembly, led by the president, all of whom had maintained a congregation-like silence throughout, not only applauded vociferously, but rose unanimously in a mark of approval. The drawl of the unseen television presenter remarked, that he had never been witness such a spectacle before. The ovation lasted a full minute, and brought Baldwin, whose nuanced view of white support never saw him play into considerations of realpolitik, back to his feet to acknowledge the acclaim with some surprise.
When the applause died away the president introduced William F. Buckley, a white American conservative writer and intellectual from New York who with an equally exceptional vocabulary, but without an ounce of Baldwin’s ability to use it, launched into his challenge of the question under consideration.
Buckley’s approach was the antithesis of Baldwin’s. Whereas Baldwin had illustrated, Buckley lectured and where Baldwin had been inspiring, Buckley was perverse.
Even if Buckley had not made himself instantly unlikeable to the audience by making a personal remark about Baldwin’s accent, and this within minutes of opening his mouth, his manner and argument were of such an odious and almost comically villainous tone, that the crowd actively began to opposed him during the course of his address. When Buckley yielded the floor, the applause was restrained and not one person stood. The vote on the question returned an almost 2-1 majority for Baldwin.
It so happened that this debate was on my mind as I arrived at the part in Motherland where, Pepepra traced the origins of Rap and told the story of the first rap battle. One of the many unexpected and original ways the author uses non-traditional academic sources to illustrate his point. It occurred to me that in his way, by writing this book, the author is himself engaging in something similar, clapping back against the weight of dismissive or wilfully ignorant works and mindsets that feel a need to keep African history and stories where they have lain since Baldwin’s schooldays. The concept of self, place and identity for whole sections of Western Society lie directly on the concept of an inherited superiority, and they must oppose voices that challenge it.
In some ways too, Motherland, and books like it, engage in something of a rap-battle with the historiography of the past. There has never been a more important time for a clearer, and truer understanding of the Nations of Africa than today. Nor has there been a more important time to listen to African voices, be they from inside the continent, or the diaspora.
Identity
Pepera’s book is not just about history it is about identity. It highlights threads of common cultural experience and practice from across the continent that unite to give a sense of something uniquely African, and connects this to the fabric of modern life for people around the world. Many of the things we take for granted today have roots or origins in the continent, which scientifically speaking is the origin place for human life. Music, art, storytelling, belief and belonging, all have much more diverse origins and facets than we might think. In so bringing this to light, the author utilised many sources, some were academic but he did not restrict himself only to what universities would accept as evidence. Oral and material history, the stories and legends passed down for generations, and the artefacts, objects and structures that have been left behind all have something to add.

Identity is crucial to many of the biggest arguments in today’s society. In terms of diaspora, migration, forced migration and emigration, the identity of the person, or group that is in question drives the discussion. If western society can get beyond stereotypes, and stop treating foreign nations as inherently dangerous or as charity projects, there is hope, and there is allot of hope and guidance to be found in this book.
Luke Pepera’s Motherland, is one of a rising number of books, such as Zeynab Badawi’s African History of Africa, that will eventually replace those insufficient and defamatory tomes that have for too long be accepted or tolerated on our bookshelves. It throws out the idea, fostered by those books, that the nations of Africa exist in an inherently bad place that we glimpse from our sofas and try to ignore during commercial breaks. It boldly takes up the challenge set by these same forces, and shows us that Africa’s history and its many cultures are as old and diverse as any in the world, all of which deserve respect.
Motherland is one of those books that unlocks corners of your mind. It opens up byways and connections you hadn’t noticed before and allows you to think about how things interact and inform at a deeper level. Reading this book took me on a journey, and as I sat down to write this review, influences from James Baldwin to Binyavanga Wainaina and other connections flew to me and made it more like an essay than a review.
If you have read this far, I suppose that can’t have been a bad thing.
Josh.
Find the Historyland interview with Luke Pepera here https://youtu.be/NtNnrftE18U




















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