Just as the ‘historic necessity’ of African political and economic revanchism sought to repudiate the post-war international settlement that had accommodated the colonial system and an unfair international economic order, so the ‘historic necessity’ of African intellectual and cultural revanchism sought to confront the pretensions of Western universalism across the spectrum of intellectual and cultural thought and praxis. Still, as Soyinka would point out, both ‘necessities’ had to be understood as essentially a single symbiotic whole that aimed at the recovery of African dignity in all its forms:

As regards the individual strands of the intellectual and cultural revanchist movement, whereas they can and should be interpreted on their own particular terms, they can however also be seen collectively as responding to broadly common threads of African concern – a desire to see recognition of a difference and a distinct African identity arising out of African life and experience; an African contribution to intellectual or cultural thought as valid as an end in itself and as a contribution to the ‘universal’ (in opposition to the idea of a universal determined by and through Western categories); limitations on the penetration of Western languages, categories and concepts in discussion of the African particular; and a mediation of the conflict between the pull of African traditions and the push of Western science and modernisation.

By its very nature, African intellectual and cultural revanchism's journey of recovery was deeply existential and intense. Mafeje would describe that journey as the ‘question of the liberation of the Black man, his identity or the meaning of “being-Black-in-the-world”’. Its cri du coeur was summed up by Diop in his address to the 1959 Rome Congress of Negro Writers and Artists (1959 Rome Congress): ‘No other coloured race has played so humiliating a part in Western culture. No other has experienced to the same extent slavery, racialism and colonisation.