These essays offer observations on the politics, governmental systems, political economy, cultural practices, educational systems and natural phenomena that impact on the lives of Africans.
Africa, Your righteous disorders Break my heart ... — Kabedoopong Piddo Ddibe’st, Uganda “This Anthology exposes both the sorry-state and unspoken nature of Africa, and Her people, in this recent time. A masterpiece that wakes up an African to have a conscious conscience.” –Udekwe Chikadibia Enugu State, Nigeria As pollution and global warming threaten the balance of life on our planet, the beautiful continent of Africa is in crisis. In the wake of greedy corporations mining valuable natural resources, and through the exchange of rights to such resources, large regions of Africa are under a terrible reign of social injustice, with atrocities including ritualistic rape and murder, artificial war, induced famine and extreme political corruption. In an anthology created to illuminate these atrocities, twenty-one African poets share over one hundred poems that highlight the problems plaguing their homeland. Through poignant verse, these poets offer often shocking insight into a land known for its generosity of spirit and warmth of its people who bravely stand strong in the face of unthinkable tragedy.
When Sembe discovers that Amu, her husband of fifteen years, is having an affair with another woman, she moves out of the matrimonial home, but is persuaded to return by relatives and friends. However, a few months later, when Amu comes home to reveal that his mistress is pregnant with his child, everything crumbles. The social networks, customs and love that had restrained her from leaving him initially are overcome by the deep feelings of betrayal. The spouses, unable to resolve the matter amicably, immerse in a needless and senseless altercation that culminates in a physical fight. Sembe moves out of the matrimonial home and the marriage collapses. The spouses are left to struggle for the custody of their three daughters and, the ownership of matrimonial property in the plush Kenya suburb of Kileleshwa, through a corrupt Kenyan judicial system. Kileleshwa is a tale of love, betrayal and corruption, set on a background of ethnic incongruity, political uncertainty and very difficult economic times.
Introduction -- Framing the problem of the state in Africa -- Historical and theoretical context -- The state in Africa in an era of capitalist globalization : a theoretical exploration -- Slavery and capitalist globalization -- Colonial globalization or the extension of European Westphalian state to Africa -- Decolonizing imperial state in Africa, 1945-60 : plus ça change, plus c'est la même chose -- African developmentalist/nationalist state? -- From welfare/developmentalist to neo-liberal nation state in Africa -- Neo-liberal assault on the state in Africa : roots of state weakness, failure and collapse -- The state in Africa and civil society in historical perspective -- Future of the state in Africa in an era of neoliberal globalization -- An African state is possible : looking back in order to look ahead.
No Love Lost is a tale of troubled times in which the storyteller strives to return to wholesomeness a society whose values have jumped the rail. Set in the 'No Man's Land' of Ongola, the novel unravels the corruption and influence-peddling endemic in this African country. Framed around the travails of an unemployed university graduate, the story is the gripping depiction of one man's vendetta against a society at odds with itself. Among others, the novel explores the themes of identity crisis, political gerrymandering, individual and collective greed, love and marriage, and class exploitation to weave an enduring tapestry of great human interest. Written against the backdrop of nascent neo-colonialism No Love Lost combines the traditional and the modern; the private and the public to demonstrate that the quest for truth and justice behooves all and sundry. The author infuses the narrative with oral traditions to capture the reader's attention in a compelling style. This is a refreshing work by a writer whose heart throbs for his people and their plight.
This book deals with the conceptualization of access to land by the dispossessed in South Africa as a human right. Yanou examines the country's property model in the context of the post apartheid constitutional mandate to redress the skewed land distribution of the past. The book reviews the strengths and weaknesses of the land restitution process as well as the question of the payment of just and equitable compensation for land expropriated for restitution. It also reviews the phenomenon of land invasion and quality of access to land enjoyed by the South African black woman under the present dispensation. Yanou argues that the courts have, on occasions, construed just and equitable compensation generously. This approach has failed to reflect the fact that what is being paid for is land dispossessed from the forebears of indigenous inhabitants. In a South Africa that lost most of its ancestral land during colonialism and apartheid, access to land for the dispossessed should not be equated with the protection of property acquired under apartheid. Getting it right would entail truth and reconciliation with the collective dispossession suffered by South African blacks.
Characteristically, Africans in any Western country are asked so many different questions about "Africa," as Westerners love to refer to the many countries that make up that huge continent, as if Africa were a single nation state. So one begins wondering why it is that Africans, on the other hand, do not refer to individual European countries as "Europe" simply, then the trends and consequences of stereotyping begin setting in just as one is getting used to being asked if Africa has a president, or if one can say something in African. It is some of these questions that Emmanuel Fru Doh has collected over the years and has attempted answering them in an effort to shed some light on a continent that is in many ways like the rest of the world, when not better, but which so many love to paint as dark, backward, chaotic, and pathetic.
The celebrations that heralded democratic change in the 1990s in Africa have gradually faded into muffled cries of anger and attendant violence of despair. Almost everywhere on the continent so-called democratic leaders are openly subverting the people's will and disregarding national constitutions. Ordinary people find themselves removed from the centres of power, marginalized and reduced to helpless and hopeless onlookers as political leaders, their friends and families noisily enjoy the spoils of impunity. From Nigeria to Zimbabwe, Kenya to the Ivory Coast and Uganda to Cameroon, the writing is on the wall. The experiment with democracy has blatantly taken a dangerous nosedive. There is a crisis of honest, committed and democratic leadership, in spite of the advancements in education and intellectualism of the populace, and despite the influences of globalization and new understandings of governance. In this brief volume, Tatah Mentan makes an incisive diagnosis of how the "security forces" brutally crush protests against bids to stay in power through corrupt electoral practices as well as how opposition voices have been hunted down and crushed or intimidated into graveyard silence. This is a clarion call for Africans to embrace the values of People Power in synch with the dictates of the current global imperatives. There is no place for visionless leadership. Africans need to raise their voices to recapture their freedom.
This book was first published as a two-part essay in 1965 and 1967 in ABBIA Cameroon Cultural Review under the title Idea of Culture. Its main argument is that indigenous Africans cultures must be the foundation on which the modern African cultural structure should be raised; the soil into which the new seed should be sown; the stem into which the new scion should be grafted; the sap that should enliven the entire organism. This culture, the object of imperialist mockery and rejected, needs rehabilitation. However, such rehabilitation of African culture cannot be a mere archaeological enterprise. It will not answer to dig up the past and live it as it was. Not only is African culture not without its imperfections, times change and African culture must adapt itself, at every turn, to the changing times. In restoring African culture, it is imperative to steer clear of two extremes: on the one hand, the imperialist arrogance which declared everything African as only fit for the scrap-heap and the dust-bin, and, on the other hand, the overly enthusiastic and rather naive tendency to laud every aspect of African culture as if it were the quintessence of human achievement.
This book, slim as it looks, took Bernard Nsokika Fonlon the best part of five laborious years to write 1965-9 inclusive. He writes: "I was penning away as students in France were up in arms against the academic Establishment, and their fury almost toppled a powerful, prestigious, political giant like General de Gaulle. In America students, arms in hand, besieged and stormed the buildings of the University Administration, others blew up lecture halls in Canada - the student revolt, a very saeva indignatio, was in paroxysm. But in England (save in the London School of Economics where students rioted for the lame reason that the College gate looked like that of a jail-house) all was calm..." Fonlon drew on these events to define the role of university education in this precious treasure of a book, which he dedicates to every African freshman and freshwoman. The book details his reflections and vision on the scientific and philosophical Nature, End and Purpose of university studies. He calls on African students to harness the Scientific Method in their quest for Truth, and to put the specialised knowledge they acquire to the benefit of the commonwealth first, then, to themselves. To do this effectively, universities must jealously protect academic freedom from all non-academic interferences. For any university that does not teach a student to think critically and in total freedom has taught him or her nothing of genuine worth. Universities are and must remain sacred places and spaces for the forging of genuine intellectuals imbued with skills and zeal to assume and promote social responsibilities with self abnegation.