This book documents Rashidi's inspired Global Journeys in Search of the African Presence. This unique travelogue records his country-by-country travels in Africa, Asia, Australia, Europe, Russia, the Pacific and Caribbean Islands, and Central and South America. It also recounts his day-by-day encounters with people, historical markers, art, and cultural practices that both separate and unite Blacks around the world. It's a richly illustrated text with colorful photos primarily taken by the author. The photos do a wonderful job of highlighting the author's pursuit of global Africa. They also present readers with the same stunning visual African presence that Rashidi found and still finds as he continues his travels today. He has visited more than 100 countries, long ago surpassing the 60 that Rogers, his inspiration, visited.
This book places into perspective the role of the African in world civilization, in particular his little known contributions to the advancement of Europe. A major essay on the evolution of the Caucasoid discusses recent scientific discoveries of the African fatherhood of man and the shift towards albinism (dropping of pigmentation) by the Grimaldi African during an ice age (the Wurm Interstadial) in Europe. The debt owed to African and Arab Moors for certain inventions usually credited to the Renaissance is discussed, as well as the much earlier Afro-Egyptian influence on Greek science and philosophy. The book is divided into six parts: The First Europeans: African Presence in the Ancient Mediterranean Isles and Mainland Greece; Africans in the European Religious Hierarchy (madonnas, saints and popes); African Presence in Western Europe; African Presence in Northern Europe; African Presence in Eastern Europe.
In Pursuit - Journeys in African Entrepreneurship chronicles the journeys of two friends whose experiences in America shaped their approach to starting their own businesses in Nigeria. Drawing on their experiences of working, building and supporting business, and exposure to multimillion-dollar projects around the world, they uncover what it takes to own, run, and grow a profitable business. Through their personal insights, they relay information relevant not only to entrepreneurs and investors seeking to do business in Nigeria, but anywhere on the globe--after all, the heart of business is human interaction. Their conversational banter-jab style, for which they're known in person and on social media, invites readers into their circle where they can share the wisdom gained through continuous pursuits to fulfill their dreams. Business and life intersect. No matter your goal, you're not crazy, and no, you're not alone! Through In Pursuit, two Bendel boys invite you to laugh, yell, and reflect, as they converse from head and heart.
Africa is the birthplace of humanity and civilization. And yet people generally don’t want to accept the scientific impression of Africa as the birthplace of human civilization. The skeptics include Africans themselves, a direct result of the colonial educational systems still in place across Africa, and even those Africans who acquire Western education, particularly in the humanities, have been trapped in the symptomatology of epistemic peonage. These colonial educational systems have overstayed their welcome and should be dismantled. This is where African agency comes in. Agential autonomy deserves an authoritative voice in shaping the curricular direction of Africa. Agential autonomy implicitly sanctions an Afrocentric approach to curriculum development, pedagogy, historiography, literary theory, indigenous language development, and knowledge construction. Science, technology, engineering, mathematics?information and communications technology (STEM-ICT) and research and development (R&D) both exercise foundational leverage in the scientific and cultural discourse of the kind of African Renaissance Cheikh Anta Diop envisaged. “Mr. Francis Kwarteng has written a book that looks at some of the major distortions of African history and Africa’s major contributions to human civilization. In this context, Mr. Kwarteng joins a long list of thinkers who roundly reject the foundational Eurocentric epistemology of Africa in favor of an Afrocentric paradigm of Africa’s material, spiritual, scientific, and epistemic assertion. Mr. Kwarteng places S.T.E.M. and a revision of the humanities at the center of the African Renaissance and critiques Eurocentric fantasies about Africa and its Diaspora following the critical examples of Cheikh Anta Diop, Ama Mazama, Molefi Kete Asante, Abdul Karim Bangura, Theophile Obenga, Maulana Karenga, Mubabingo Bilolo, Kwame Nkrumah, Ivan Van Sertima, W.E.B. Du Bois, and several others. Readers of this book will be challenged to look at Africa through a critical lens.” Ama Mazama, editor/author of Africa in the 21st Century: Toward a New Future “There are countless books about the evolution of European intellectual thought but scarcely any that captures the pioneering contributions of Africans since the beginning of recorded knowledge in Kmet, a.k.a. Ancient Egypt. Well, that long drought has ended with the publication of Kwarteng's An Intellectual Biography of Africa: A Philosophical Anatomy of Advancing Africa the Diopian Way. Prepare to be educated.” Milton Allimadi, author of Manufacturing Hate: How Africa Was Demonized in the Media
Travel and the Pan African Imagination explores the African Atlantic world as a productive theater or space where modernity, racialized dominance, and racialized resistance took form. The book stresses the importance of placing three Atlantic figures—the Charleston, South Carolina-based armed resistance leader Denmark Vesey; the West African emigration advocate Edward Wilmot Blyden; and the Christian missionary and teacher in Liberia as well as the United States, Alexander Crummell—within an Atlantic context and as African world community figures between the late-eighteenth and early-twentieth centuries. The book also examines the religious origins of Black Power ideology and modern Pan Africanism as products of the intense dialogue within the African world community about concepts of modernity, progress, and civilization. Tracy Keith Flemming identifies how travel and social mobility led to the generation of an ever more complex and dynamic Atlantic world and of a fluid and adaptive African world community imagination for those figures who were forced to operate within and against a racially framed universe. The vexing social position and symbolic figure of “the African” was central to the dilemmas facing the racialized imagination of African world community figures and the discipline of Africology.
Women’s Day, celebrated annually on the 9th of August, commemorates the 1956 women’s march against the discriminatory pass laws during the apartheid era. It was on this day that women from across the nation were led by Helen Joseph, Lillian Ngoyi, Rahima Moosa and Sophia Williams-De Bruyn to the Union Buildings to protest against the oppressive pass laws. As SA History describes it, “The 1956 Women’s March played a vital role in women becoming more visible participants in the anti-apartheid struggle.” That is not to say that women were not already playing an instrumental role in the struggle. But as history has long demonstrated, this is often a forgotten aspect of our narrative. This unfortunate omission underscores the importance of reclaiming and preserving these stories, weaving them into the broader narrative of societal progress. As we reflect on their fight and the impact of their war cry, “wathint’ abafazi, wathint’ imbokodo, uza kufa” which translates to “when you strike the women, you strike a rock, you will be crushed you will die”, we are given pause to reflect on the progress made in the fight for equality since then. We now live in a democratic society where many of our aspirations have been realised. Yet, there is much we have not managed to achieve. To say that South Africa has achieved equality would be a fallacy. A grim reality is that in many aspects we have failed women. Pay parity, underrepresentation in industries, unequal access to opportunities, disturbing levels of violence, sexism and misogyny persist unabated. These issues cast a long shadow over our aspirations as a nation. This book aims to shed light on these issues while honouring the progress made and highlighting the road ahead.
Nineteenth-century European representations of Africa are notorious for depicting the continent with a blank interior. But there was a time when British writers filled Africa with landed empires and contiguous trade routes linked together by a network of rivers. This geographical narrative proliferated in fictional and nonfictional texts alike, and it was born not from fanciful speculation but from British interpretations of what Africans said and showed about themselves and their worlds. Investigations of the representation of Africa in British texts have typically concluded that the continent operated in the British imagination as a completely invented space with no meaningful connection to actual African worlds, or as an inert realm onto which writers projected their expansionist fantasies. With African Impressions, Rebekah Mitsein revises that narrative, demonstrating that African elites successfully projected expressions of their sovereignty, wealth, right to power, geopolitical clout, and religious exceptionalism into Europe long before Europeans entered sub-Saharan Africa. Mitsein considers the ways that African self-representation continued to drive European impressions of the continent across the early Enlightenment, fueling desires to find the sources of West Africa’s gold and the city states along the Niger, to establish a relationship with the Christian kingdom of Prester John, and to discover the source of the Nile. Through an analysis of a range of genres, including travel narratives, geography books, maps, verse, and fiction, Mitsein shows how African strategies of self-representation and European strategies for representing Africa grew increasingly inextricable, as the ideas that Africans presented about themselves and their worlds migrated from contact zones to texts and back again. The geographical narratives that arose from this cycle, which unfolded over hundreds of years, were made to fit expansionist agendas, but they remained rooted in the African worlds and worldviews that shaped them.
