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School of Pan African Studies

Africa’s Resources Are Global. Its Policy Experts Should Be Too.

Africa’s critical minerals are central to the global economy. Cobalt supports electric vehicle batteries and energy storage. Copper underpins electricity networks and digital infrastructure. Platinum group metals are important to industrial and clean-energy technologies. Lithium is increasingly important to battery production, while bauxite is essential to aluminium manufacturing.

The geography of these resources is well known. The Democratic Republic of the Congo (DRC) produces approximately 70% of the world’s cobalt. Guinea is one of the world’s leading sources of bauxite. Zambia and the DRC are major copper producers. South Africa dominates global platinum group metals, and Zimbabwe has become an increasingly important lithium producer.

Less discussed is the geography of policy expertise.

Minerals may be extracted in Africa, but many of the decisions that shape their value are made elsewhere: in corporate boardrooms, international financial institutions, trade negotiations, climate-finance discussions and supply-chain partnerships. If African resources have global consequences, the professionals governing them must have the analytical reach to operate at domestic, regional, continental and international levels.

They must also be equipped with an African-centred framework.

The global importance of African resources

The International Monetary Fund estimates that sub-Saharan Africa holds around 30% of the world’s proven critical-mineral reserves. The DRC alone dominates the global cobalt market, while the region possesses significant reserves and production capacity in copper, manganese, graphite, platinum group metals, bauxite and lithium.

This concentration gives Africa potential influence over the energy transition and the technologies of the future. Yet mineral wealth does not automatically create bargaining power. That depends on how resources are governed, how contracts are negotiated, where processing takes place and whether revenues are converted into productive capabilities.

At present, there is a significant gap between extraction and value capture.

Many African economies continue to export minerals in raw or minimally processed forms, while refining, component manufacturing and final production take place outside the continent. The IMF notes that the DRC exports the overwhelming majority of its cobalt in unprocessed form, with much of it entering supply chains connected to China. Zimbabwean lithium has also largely left the continent as concentrate rather than becoming the foundation for a regional battery industry.

This is not simply a problem of infrastructure, capital or technology. It is also a problem of policy capacity.

Governments require specialists who can understand geological data, mining law, public finance, industrial policy, environmental regulation, trade rules and international diplomacy as parts of one connected system. They need negotiators who can ask not only how much a mineral is worth today, but what capabilities its extraction can build over the next twenty years.

African policy advisers reviewing critical-minerals supply chains and policy documents in a contemporary meeting room

From commodity extraction to African-directed industrialisation

Walter Rodney’s How Europe Underdeveloped Africa remains essential to understanding this challenge. Rodney showed that African underdevelopment was not a natural condition or an accidental failure to modernise. It was produced through historical relationships of extraction, unequal exchange and economic structures designed to serve external interests.

The contemporary critical-minerals economy risks reproducing this pattern in a new form. The minerals may now be required for electric vehicles, renewable energy and digital technologies rather than colonial-era industries, but the structure can remain familiar: extraction in Africa, value addition elsewhere and limited control over the terms of trade.

Kwame Nkrumah offered a complementary political strategy. In Africa Must Unite, he argued that continental unity was necessary for African states to exercise meaningful influence in world affairs. For Nkrumah, Pan-Africanism was not only a cultural identity or moral aspiration. It was an institutional and economic strategy.

A fragmented group of states negotiating separately with powerful corporations and external governments will usually possess less leverage than a coordinated continent with shared standards, integrated markets and common priorities.

This is why the African Continental Free Trade Area (AfCFTA) matters. The World Bank describes AfCFTA as connecting 1.3 billion people across 55 countries, with a combined GDP of approximately US$3.4 trillion. The agreement creates the possibility of a continental market large enough to support regional production, manufacturing and investment.

Its promise is not limited to reducing tariffs. AfCFTA could help African countries develop minerals-based value chains in which different countries contribute extraction, processing, research, component manufacturing, assembly and services. Copper and cobalt from the DRC and Zambia, for example, could support regional production of battery materials and electric mobility technologies. South Africa’s industrial base and platinum group metals could contribute to advanced manufacturing, while other regions provide complementary minerals, energy and technical expertise.

Achieving this requires more than signing agreements. It requires professionals who understand how to translate continental frameworks into implementable policy.

The decisions are made across multiple global arenas

African resource policy is increasingly shaped by international rules and initiatives.

The European Union’s Critical Raw Materials Act seeks to reduce supply-chain dependence through strategic partnerships with mineral-producing countries. The EU has established raw-materials partnerships with countries including the DRC, Namibia, Rwanda, South Africa and Zambia. These arrangements include discussions around investment, infrastructure, processing, research, skills and sustainable sourcing.

The United States’ Inflation Reduction Act uses tax credits and sourcing requirements to influence the geography of battery and critical-mineral supply chains. Under Section 30D, part of the clean-vehicle tax credit depends on where critical minerals are extracted, processed or recycled, while another part depends on where battery components are manufactured or assembled.

These measures have direct implications for African producers. They affect which minerals qualify for particular markets, which investments become commercially attractive and how companies structure their supply chains.

The same is true of the G20, the World Trade Organization, climate-finance institutions and international negotiations on energy and industrial standards. Decisions made in these spaces can influence access to finance, technology transfer, market entry and development opportunities.

African governments therefore need policy experts who can work across scales. A national mining ministry cannot operate in isolation from regional trade arrangements. A finance ministry cannot design a resource-revenue strategy without understanding global commodity cycles. A trade negotiator must understand the relationship between AfCFTA rules, external market access and industrial development.

The expert must be both technically capable and politically grounded.

An African-centred approach to policy expertise

An African-centred approach does not reject international knowledge. It asks more important questions about how knowledge is produced, whose interests it serves and how it is applied.

Sabelo J. Ndlovu-Gatsheni’s work on epistemic freedom is valuable here. In Epistemic Freedom in Africa: Deprovincialization and Decolonization, he argues for the freedom to think, theorise and produce knowledge from Africa’s own historical and geopolitical location.

This matters because policy frameworks developed elsewhere are often applied to African contexts as if they were universally neutral. A standard extractive model may prioritise short-term export revenues. An African-centred model asks how resource governance can support employment, technological capability, public services, ecological protection and regional integration.

Samir Amin’s work on delinking and unequal development also offers a useful insight. Delinking does not mean isolation. It means organising external economic relations around domestic and regional development priorities rather than allowing external demand to determine the shape of the economy.

For African policymakers, this could mean negotiating investment agreements that include meaningful technology transfer, local procurement, skills development, transparent revenue-sharing and regional processing. It could mean resisting competition between African states that drives down standards and weakens bargaining power. It could mean designing mineral strategies around long-term industrialisation rather than short-term export volumes.

This is the difference between having resources and exercising resource sovereignty.

African professionals collaborating around a map of Africa to develop regional value chains in processing, energy and technology

Building the next generation of policy leaders

Africa needs economists, lawyers, diplomats, researchers, civil servants, entrepreneurs and development professionals who can operate confidently in global policy spaces without losing sight of African priorities.

They must be able to analyse a mining contract and a trade agreement. They must understand the political economy of extraction and the technical requirements of processing. They must be able to engage with the language of climate finance while asking who benefits from the transition to a low-carbon economy.

Most importantly, they must see Pan-Africanism as a practical framework for coordination, industrialisation and collective advancement.

This is the kind of professional development supported by the School of Pan African Studies’ course on the Politics of Development in Africa, its work on Political Analysis and Research: Decolonial Methods, and its Introduction to Pan-Africanism.

African scholars and policy practitioners discussing a policy brief in a bright research studio

The experts Africa needs

The central question is no longer whether Africa possesses resources that the world needs. It does.

The question is whether Africa has the policy expertise to determine how those resources are governed, processed, valued and used.

That expertise must be globally connected but African-centred. It must combine rigorous research with historical understanding, technical competence with political judgement, and professional ambition with a commitment to collective development.

Nkrumah understood that unity strengthens Africa’s voice. Rodney demonstrated how external control of production creates underdevelopment. Amin showed why development must be organised on terms that serve the Global South. Ndlovu-Gatsheni reminds us that intellectual sovereignty is inseparable from political and economic transformation.

Together, these ideas point towards a clear task: building a policy class capable of shaping the future rather than merely responding to decisions made elsewhere.

If you want to deepen your knowledge, boost your policy skills and prepare to contribute to Africa’s development, explore the School of Pan African Studies’ programmes and courses. Join a growing community of learners, researchers and professionals working towards more capable institutions, stronger regional cooperation and African-directed development.

Sources and further reading

The Accra Reckoning: Institutionalising Justice or Architecting Avoidance?

As the humidity of Accra settles over the final day of the Accra Reparatory Justice Conference (June 17–19, 2026), the air at Christiansborg Castle feels heavy: not just with the weight of the Atlantic, but with the gravity of history. We have just witnessed three days of unprecedented diplomatic theatre. But as the delegates depart and the "Decade of Reparations" is officially christened, the question for the Pan-African vanguard remains: Have we just built a cathedral of justice, or merely a sophisticated waiting room?

At the School of Pan African Studies, we teach that Pan-Africanism must be a strategy, not an abstraction. If we are to move into the Act III of state-building: the operationalisation of our collective sovereignty: we must look at the Accra Reckoning with clear eyes. We must distinguish between the "architecture" of justice and the "water" of actual power and material restitution.

The Scaffolding of Justice: What Was Built

Let us give credit where it is due. The conference was a masterclass in institutional "architecture." For the first time, we saw the full weight of the UN Resolution A/RES/80/250, passed just months ago in March 2026, which formally recognised the transatlantic slave trade as the "gravest crime against humanity." This is no longer a fringe activist demand; it is now the official language of the global order.

The launch of the AU’s Decade of Reparations (2026–2036) suggests a long-term commitment that moves beyond the news cycle. We saw the establishment of three critical panels:

  1. The Advisory Panel: Comprised of heads of state to provide political cover.
  2. The Cultural Restitution Panel: Focused on the return of our stolen memories (artefacts).
  3. The Legal Panel for Reparatory Justice: Tasked with the gargantuan feat of quantifying 440 years of systematic extraction.

The presence of figures like Sir Hilary Beckles, whose tireless work with the CARICOM Reparations Commission has laid the intellectual foundation for this moment, and Dr Julius Garvey, carrying the mantle of a century of struggle, lent the event a sense of "African Personality" and historical continuity.

A conceptual illustration showing a blueprint of a grand building shaped like the African continent. Overlaying the blueprint are real-world elements like a gavel, a digital globe, and African currency symbols. The style is clean, modern, and academic, representing the 'architecture' of international justice systems.

The European Ghost at the Banquet

However, as any student of our Politics in Africa programme knows, diplomacy is often the art of being elsewhere.

While the Presidents of Senegal, Namibia, and Liberia sat alongside the Barbados Prime Minister, the chairs reserved for European heads of state remained conspicuously empty. President Macron appeared virtually: a digital apparition: to announce that France would finally repeal the infamous Code Noir and establish a Ghana-France Scientific Commission on Slavery.

While symbolic, the repeal of a 17th-century decree in 2026 is a bit like cancelling a library fine after you've already burned down the library. It is "Epistemic Justice" in its most diluted form. It acknowledges the crime without addressing the loot.

The harsh reality? The UN resolution, while historic, is non-binding. There is no enforcement mechanism. There is no Reparations Fund. There is no "dollar amount." There is, currently, no cash.

Architecture Without Water: The Danger of the "Talking Shop"

In our curriculum at SPAS, we often use the analogy of the irrigation system. The panels, the frameworks, and the consultative forums are the pipes. They are the "architecture." But pipes are useless if they don't carry water. In this context, "water" is material restitution, debt cancellation, and the transfer of capital required to rectify centuries of underdevelopment.

The "Accra Reckoning" was heavy on the pipes but light on the water. Debt cancellation, the most immediate and impactful form of reparations, wasn't even formally on the table. The return of artefacts remains piecemeal: a bronze here, a stool there: while the financial structures that continue to drain the continent remain untouched.

If we are not careful, these panels will become permanent "talking shops": institutionalised avoidance mechanisms that allow former colonial powers to perform "contrition" while maintaining the status quo of economic extraction.

A photograph of a group of young, diverse African professionals in a modern office or classroom setting, engaged in an intense but collaborative discussion. They are using laptops and whiteboards covered in diagrams. The lighting is bright and natural, conveying a sense of focus, intellectual rigour, and future-oriented leadership.

Juneteenth at Osu Castle: A New Ritual

A poignant moment occurred when Juneteenth was observed at Osu Castle (Christiansborg Castle): the first time this American milestone was officially commemorated on African soil. This was more than just a ceremony; it was an exercise in the Diaspora-to-Development Model.

By bringing the Diaspora back to the site of the "Door of No Return," the conference operationalised Pan-Africanism as a bridge. This is what we call "Brain Gain." When the African diaspora is repositioned as a strategic asset: not just for remittances, but for intellectual and policy contribution: we begin to see the true potential of a transcontinental consultative forum.

But even this ritual must be interrogated. Is the commemoration at Osu Castle a prelude to a new era of "Epistemic Justice," where we restore the legitimacy of African knowledge systems, or is it a rebranding of the castle to make it more palatable for "heritage tourism"?

The Vanguard’s Strategy: Where Do We Go From Here?

For the early and mid-career professionals who make up our SPAS community, the Accra Reckoning serves as a vital case study in Pan-Africanism as Strategy.

We do not have the luxury of cynicism. We must take the "architecture" built this week and force the "water" through the pipes. Here is the strategy for the "Vanguard":

  1. From Symbolism to Policy: We must move beyond the repeal of the Code Noir and demand industry-aligned curricula that integrate reparatory justice into trade and economic policy.
  2. Epistemic Sovereignty: We must use the new Scientific Commissions to produce knowledge that serves our developmental needs, not just to satisfy European curiosity.
  3. Institutional Pressure: The "Decade of Reparations" must not be a ten-year sleep. It must be a decade of relentless policy-oriented pressure, turning "non-binding" resolutions into bilateral treaties.

The scale of the crime: 440 years and over 15 million lives: dwarfs the current mechanisms. But the "architecture" is a start. It provides us with the legal and diplomatic grounds to fight the next phase of the battle.

A close-up photo of two people of different African backgrounds shaking hands over a table with a map of the world focused on the Atlantic. The handshake is firm and professional. On the table are a fountain pen and a high-quality leather-bound notebook. The background is a soft-focus library or academic office.

Join the Intellectual Reconnaissance

The Accra Reckoning has shown us that the world is finally ready to talk. Now, it is our job to ensure they are ready to pay. This requires a new generation of leaders who understand both the history of Ujamaa and the complexities of modern transnational governance.

If you are ready to move beyond the talking shop and into the strategy of development, we invite you to join our community. Explore our latest ideas and see how you can contribute to the "Brain Gain" that will define the next decade.

Boost your skills. Join the vanguard. Shape the future of the continent.

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More Ideas for You

Ubuntu Philosophy and Its Relevance to Modern Governance

Ubuntu Philosophy and Its Relevance to Modern Governance

In a world increasingly shaped by individual achievement, competition, and personal success, the African philosophy of Ubuntu offers a powerful alternative perspective. Rooted in the idea that “I am because we are,” Ubuntu emphasizes interconnectedness, shared humanity, and collective well-being. It challenges the dominant Western narrative of individualism and provides a framework for building more compassionate and inclusive societies.

Understanding Ubuntu

Ubuntu is more than just a philosophical concept—it is a way of life. Originating from various African cultures, it reflects the belief that a person’s identity is formed through their relationships with others. In this worldview, dignity, respect, and empathy are not optional values but essential components of being human.

Rather than viewing individuals as isolated entities, Ubuntu sees people as part of a broader community. Success is not measured solely by personal gain but by how one contributes to the well-being of others.

Ubuntu vs. Western Individualism

Western political and economic systems have largely been built on the foundation of individualism. While this has driven innovation and personal freedom, it has also contributed to inequality, social fragmentation, and a weakening of communal bonds.

Ubuntu offers a counterbalance by prioritizing:

  • Collective responsibility over personal ambition
  • Cooperation over competition
  • Empathy over self-interest

This does not mean rejecting individual rights, but rather placing them within the context of community welfare. Ubuntu reminds us that true progress cannot be achieved if it leaves others behind.

Implications for Modern Governance

Applying Ubuntu to governance can lead to more humane and people-centered systems. Governments inspired by Ubuntu would focus on policies that uplift communities, reduce inequality, and foster social cohesion.

Some key applications include:

1. Inclusive Policy-Making
Decision-making processes would actively involve communities, ensuring that policies reflect the needs and voices of the people.

2. Social Justice and Equity
Ubuntu encourages addressing systemic inequalities by prioritizing fairness and equal access to resources such as education, healthcare, and employment.

3. Conflict Resolution
Instead of punitive approaches, Ubuntu promotes reconciliation, dialogue, and restoration of relationships—principles that can transform justice systems.

4. Ethical Leadership
Leaders guided by Ubuntu are expected to serve rather than dominate, placing the collective good above personal or political gain.

Ubuntu in the Modern World

Even in today’s globalized and digital age, Ubuntu remains deeply relevant. From community-driven initiatives to collaborative economies, the philosophy can be seen in movements that prioritize shared value over individual profit.

In times of crisis—whether pandemics, climate change, or social unrest—Ubuntu provides a moral compass. It reminds us that our survival and progress depend on our ability to care for one another.

Challenges and Opportunities

While Ubuntu presents a compelling vision, its implementation is not without challenges. Modern governance systems are often deeply entrenched in structures that prioritize economic growth over social well-being.

However, this also presents an opportunity. By integrating Ubuntu principles into existing systems, societies can move toward a more balanced approach—one that values both individual potential and collective prosperity.

Conclusion

Ubuntu is not just an African philosophy; it is a universal call to rethink how we relate to one another. In an era marked by division and inequality, its message is both timely and transformative.

By embracing the idea that “I am because we are,” we can begin to build systems of governance that are not only effective but also compassionate—where progress is measured not just by growth, but by the well-being of all.

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