Through a comparative investigation of the function of socialist realism in the drama and law of Kenya, Nigeria, and South Africa, this research investigates the decolonization of neo-colonial hegemonies in Africa. Using the drama and legal systems of Kenya, Nigeria, and South Africa as comparative case studies, the research explores how African societies can challenge and demolish oppressive systems of domination sustained by colonial legacies and contemporary neo-colonial forces. Relying on the Socialist Realism and Critical Postcolonial theoretical frameworks which both support literary and artistic genre that encourages social and political transformation, the research deploys the case study analysis, comparative literature analysis and focused group discussion methods. Data obtained are subjected to content and thematic analysis. The study emphasizes how important the relationship between the legal and artistic worlds is to the fight against neo-colonialism. It further reveals the transformational potential of socialist realism as a catalyst for social change by looking at themes of resistance, social justice, and the amplifying of disadvantaged voices in drama and legal discourse. The research contributes to ongoing discussions about de-neo-colonization through this comparative case study, and emphasizes the role socialist realism plays in overthrowing neo-colonial hegemonies. The study sheds light on the distinct difficulties and opportunities these nations—and indeed, all of Africa—face in their pursuit of decolonial justice by examining the experiences of Kenya, Nigeria, and South Africa.

In 1859, the French invasion of Gia Dinh marked the beginning of their acquisition of Cochinchina. Shortly after their arrival, France brought printers on their ships, along with firearms and artillery. The printers were intended to quickly disseminate the policies of the invading army to the inhabitants of the occupied territory. At the end of 1861, the inaugural official newspaper in Cochinchina, ‘Le Bulletin officiel de l’expédition française de la Cochinchine’, had been published. The Royal Printing House (l’Imprimerie Impériale), the first printing facility in Cochinchina, was also established at the end of 1861 to accommodate printing tasks, particularly the production of gazettes. In 1873, various private printing houses emerged in Saigon-Cho Lon. Printing and publishing efforts gradually assimilated into the social fabric of Cochinchina after serving as a tool of the invaders. They transformed into political and cultural institutions within colonial society, notably in Saigon-Cho Lon. The progression of these activities during the process was observable, at least for those granted permission to participate. The requirements of the colonial environment and the vitality of the private sector fuelled these new activities, although the colonial authorities deemed it necessary to exert control over them. This article offers additional information on the printing and publishing activities in Saigon-Cho Lon, Vietnam, highlighting the accomplishments of some distinguished printers.

This article examines the history of Russian colonization in Kazakhstan, focusing on identity, resistance, and independence within Russia’s neo-imperial ambitions. It addresses the socio-political barriers in postcolonial Kazakhstan due to ties with Russia and explores how the Soviet migration policies shaped Kazakhstan’s demographic and political landscape. The study outlines the phases of Russian colonization, contrasting Russian narratives of a civilizing mission with Kazakh perspectives on exploitation and cultural erasure. Using postcolonial theory, it deconstructs these narratives and reveals power dynamics. Kazakh literature and poetry are analyzed as mediums of resistance, emphasizing the horse as a symbol of cultural identity. The article concludes by discussing the post-Soviet cultural transformations and the role of literature in nation-building, highlighting the importance of reclaiming cultural symbols and myths for understanding Kazakhstan’s colonial history and postcolonial transformation.

Africa has been fighting against colonialism and Eurocentrism for a long time in an attempt to reverse the regime of oppression and socio-economic marginalization and exploitation, and take back control of its cultural identity and right to self-determination. This adventure requires the recognition and revitalisation of indigenous arts, culture, and law—all of which have been subjugated and ignored during colonial rule. Ironically, the situation has not improved much by the dominating presence of post-independent neo-colonial structures and perpetuated Eurocentric phenomenon that have been ingrained into the socio-cultural and economic fabrics of the African state. This research explores the critical need for integrating science on African indigenous arts, culture, and legal systems, as a way of globalizing as well as revitalizing these elements, towards the ultimate emancipation of the continent from the vestiges of colonialism and Eurocentricism. Relying on the postcolonial, and indigenous knowledge systems theoretical frameworks, the study engages the ethnographic, collaborative and interdisciplinary research approaches, subjecting data obtained to thematic analysis. Underscoring the profound interconnectedness of science, indigenous arts, and cultural heritage, the study argues that combining scientific methods with indigenous African epistemology provides a powerful framework for advancing Africa’s true independence from the protracted legacies of colonialism and Eurocentrism. The research concludes that a holistic integration of these elements therefore, is indispensable for fostering a decolonized and inclusive approach to knowledge production, self-determination and sustainable development, against the background of the rich insights and sustainable practices embedded within the African cultural traditions. Ultimately, the research recommends that embracing and integrating science on indigenous epistemologies can propel Africa towards an emancipated, truly independent, and culturally affirming future, transcending the enduring legacies of colonialism and Eurocentrism.