FS0-08.01 Cuadernos Acerca Ingles

Total Page:16

File Type:pdf, Size:1020Kb

FS0-08.01 Cuadernos Acerca Ingles Cultural Policies in Africa Compendium of reference documents Cultural Policies in Africa Compendium of reference documents Cultural Policies in Africa Compendium of reference documents By Máté Kovács OCPA Research Coordinator Published by the Spanish Agency for International Development Cooperation (AECID) in the framework of the Program ACERCA (Training program for the development in the cultural sector) Published together with the Observatory of Cultural Policies in Africa (OCPA) Madrid, 2009 Ministry of Foreign Affairs and Cooperation Spanish Agency for International Development Cooperation (AECID) Miguel Ángel Moratinos Minister of Foreign Affairs and Cooperation Soraya Rodríguez Ramos Secretary of State for International Cooperation and President of Spanish Agency for International Development Cooperation Elena Madrazo Hegewisch Director of Spanish Agency for International Development Cooperation Antoni Nicolau i Martí Director of Cultural and Scientific Relations Araceli Pereda Alonso ACERCA Program Coordinator María de los Ángeles Allegue Fernández ACERCA Program Enrique Martínez Lombó ACERCA Program Observatory of Cultural Policies in Africa (OCPA) Pierre Dandjinou Chair Lupwishi Mbuyamba Executive Director Máté Kovács Research Coordinator AECID and OCPA wish to recognize the support offered by UNESCO, the International Organization of the Francophony and the Swiss Commission for UNESCO in making the first version of this publication a reality (Maputo, 2006). Index 19 Presentation 21 Foreword Introduction 23 Objectives and Priorities of Cultural Policies in Africa. From the Pan-African Cultural Manifesto (1969) to the Charter for Africa’s Cultural Renaissance (2006). Historical overview 1. Overall cultural policy reference documents adopted by UNESCO 61 1.1. Declaration of the Principles of International Cultural Cooperation (1966) 64 1.2. Recommendation on Participation by the People at large in Cultural Life and their Contribution to it (1976) 78 1.3. Recommendation Concerning the Status of the Artist (1980) 95 1.4 Mexico City Declaration on Cultural Policies (1982) 102 1.5. Stockholm Action Plan on Cultural Policies for Development (1998) 111 1.6. Unesco Universal Declaration on Cultural Diversity (2001) 117 1.7. Convention on the Protection and Promotion of the Diversity of Cultural Expressions (2005) 2. Documents adopted by the International Organization of the Francophony 137 2.1. Cotonou Declaration (2001) 141 2.2. Beirut Declaration (2002) 9 3. African reference documents concerning culture and its role in development in Africa 151 3.1. Pan-African Cultural Manifesto (1969) 162 3.2. The Accra Declaration of the Intergovernmental Conference on Cultural Policies in Africa (1975) 165 3.3. The Language Plan of Action for Africa (1986) 169 3.4. Harare Declaration of the Intergovernmental Conference of Ministers on Language Policy in Africa (1997) 175 3.5. The African Union Commission’s Proposal for Africa’s ‘Cultural Renaissance’–Action Area 6: Culture, Priority Programme 23 (From the Action Plans for 2004-2007 of the African Union Commission 2004-2007) 178 3.6. The Nairobi Charter for the Cultural Renaissance of Africa (2005) 189 3.7. Nairobi Plan of Action on the Cultural and Creative Industries in Africa (Checked on October 1, 2008) 210 3.8. Introductory Report of the African Union Commission on Previous Sessions of the Conference of African Ministers of Culture and Programmes of the Commission (2005) 4. OUA/AU Resolutions concerning culture 221 4.1. Resolutions of the Assembly of Heads of State and Government of the Organization of African Unity (OUA)/African Union (AU) (1963–2007) 221 4.1.1. Declarations and Resolutions adopted by the First Conference of Independent African Heads of State and Government • Education and Culture (Addis Ababa, 1963) 222 4.1.2. Declarations and Resolutions adopted by the Third Ordinary Session of the Assembly of Heads of State and Government • Resolution on Social and Economic cooperation (Addis Ababa, 1966) 223 4.1.3. Declarations and Resolutions adopted by the Assembly of Heads of State and Government of the Organization of African Unity at its Thirteenth Ordinary Session • Resolution relating to the Cultural Charter for Africa (Port Louis, 1976) 224 4.1.4. Declarations and Resolutions adopted by the Twenty-First Ordinary Session of the Assembly of Heads of State and Government • Declaration of the Heads of State and Government of the Organization of African Unity on the cultural aspects in the Lagos Plan of Action (Addis Ababa, 1985) 10 227 4.1.5. Declarations and Resolutions of the Twenty-Third Ordinary Session of the Assembly of Heads of State and Government • Resolution on the International Literary Symposium of Writers against Apartheid (Addis Ababa, 1987) 228 4.1.6. The Assembly of Heads of State and Government of the Organization of African Unity, meeting in it Twenty-Eight Ordinary Session • Resolution on the Gorée Almadies Memorial (Dakar, 1992) • Resolution on the Houphouet-Boigny Unesco Peace Prize (Dakar, 1992) 230 4.1.7. Declarations and Resolutions adopted by the Assembly of Heads of State and Government at its Twenty-Ninth Ordinary Session • 1993 Cairo Declaration on the occasion of the Thirtieth Anniversary of the Organization of African Unity (Cairo, 1993) 233 4.1.8 Declarations and Resolutions adopted by the Assembly of Heads of State and Government at its Thirtieth Ordinary Session • Declaration on Social Development (Tunis, 1994) 236 4.1.9. Declarations and Resolutions adopted by the Thirty-First Ordinary Session of the Assembly of Heads of State and Government • Declaration on the African Plan of Action concerning the situation of women in Africa in the context of family health (Addis Ababa, 1995) • Resolution on the African Economic Community. Annex: Relaunching Africa’s Economic and Social Development: The Cairo Agenda for Action (Addis Ababa, 1995) 238 4.1.10. Declarations, Resolutions and Decision adopted by the Assembly of Heads of State and Government at its Thirty-Second Ordinary Session • Yaoundé Declaration (Africa: Preparing for the 21st century) (Yaoundé, 1996) • Resolution on the OUA Anthem (Yaoundé, 1996) 241 4.1.11. Declaration and Decisions adopted by the Assembly of Heads of State and Government at its Thirty-Fourth Ordinary Session / Second Ordinary Session of the African Economic Community (AEC) • Ouagadougou Declaration (Ouagadougou, 1998) 244 4.1.12. Assembly of Heads of State and Government Thirty-Seventh Ordinary Session / Fifth Ordinary Session of the AEC • Decision on the Implementation of the Sirte Summit Decision on the African Union (Lusaka, 2001) 245 4.1.13. Decisions and Declarations adopted by the Assembly of Heads of State and Government of the Organization of African Unity at its Thirty- Eighth Ordinary Session • Resolution on the return of the Pillaged African Monument the Obelisk of Axum (Durban, 2002) 11 247 4.1.14. Decisions and Declarations adopted by the Assembly of the African Union, Second Ordinary Session • Declaration on the Implementation of the New Partnership for Africa’s Development (NEPAD) (Maputo, 2003) 248 4.1.15. Declarations and Decisions adopted by the Assembly of the African Union, Third Ordinary Session • Decision on the Conference of Intellectual from Africa and the Diaspora (Addis Ababa, 2004) • Decision on the report of the Commission on the AU Symbols Competitions (flag, emblem, anthem) (Addis Ababa, 2004) 249 4.1.16. Decisions, Declarations and Recommendation adopted by the Assembly of the African Union, Sixth Ordinary Session • Decision on a Second Decade of Education for Africa (2006–2015) and the framework of the Plan of Action for the Second Decade, Doc. Ex/Cl/224 (VIII) Rev.2 (Khartoum, 2006) • Decision on the Statutes of the African Academy of Languages (ACALAN) (Khartoum, 2006) • Decision on the Linkage between Culture and Education (Khartoum, 2006) • Decision to declare 2006 as The Year of African Languages (Khartoum, 2006) 252 4.2. Resolutions of the Council of Ministers / Executive Council of the Organization of the African Unity (OUA)/African Union (AU) (1963–2007) 252 4.2.1. Resolutions adopted by the Ninth Ordinary Session of the OUA Council of Ministers • An All-African Cultural Festival (Kinshasa, 1967) 253 4.2.2. Resolutions adopted by the Tenth Ordinary Session of the OUA Council of Ministers • Resolution on the First All-African Cultural Festival (Addis Ababa, 1968) 253 4.2.3. Resolutions adopted by the Eleventh Ordinary Session of the OUA Council of Ministers • The First All-African Cultural Festival (Algiers, 1968) • The All-African Cultural Festival (Algiers, 1968) 255 4.2.4. Declarations, Recommendations and Resolutions adopted by the Twelfth Ordinary Session of the OUA Council of Ministers • Resolution on the First All-African Cultural Festival (Addis Ababa, 1969) 257 4.2.5. Resolutions adopted by the Thirteenth Ordinary Session of the OUA Council of Ministers • Resolution on Inter-African Cultural Festival (Addis Ababa, 1969) • Motion of Thanks (for hosting the festival) (Addis Ababa, 1969) 12 258 4.2.6. Resolutions and Declarations adopted by the Fifteenth Ordinary Session of the OUA Council of Ministers • Proposed Establishment of an All-African Cinema Union (Addis Ababa, 1970) 258 4.2.7. Resolutions adopted by the Nineteenth Ordinary Session of the OUA Council of Ministers • Resolution on the Pan-African Film Festival of Ouagadougou (FESPACO) (Rabat, 1972) 259 4.2.8. Resolutions adopted by the Twentieth Ordinary Session of the OUA Council of Ministers • Second Pan-African
Recommended publications
  • The African Belief System and the Patient's Choice of Treatment From
    Case Report iMedPub Journals ACTA PSYCHOPATHOLOGICA 2017 www.imedpub.com ISSN 2469-6676 Vol. 3 No. 4: 49 DOI: 10.4172/2469-6676.100121 The African Belief System and the Patient’s Mavis Asare1* and 2 Choice of Treatment from Existing Health Samuel A Danquah Models: The Case of Ghana 1 Methodist University College Ghana, Progressive Life Center, Ghana 2 Psychology Department, Legon/ Methodist University College Ghana, Ghana Abstract This paper presents a narrative review including a case study of the African Belief System. A strong belief in supernatural powers is deeply rooted in the African *Corresponding author: culture. In Ghana, there is a spiritual involvement in the treatment of illness Mavis Asare and healthcare. The new health model in the African culture therefore can be considered to be the Biopsychosocial(s) model-with the s representing spiritual [email protected] practice-compared to the biopsychosocial model in Western culture. The case study on dissociative amnesia illustrates that Africans consider spiritual causes of Methodist University College Ghana/ illness when a diagnosis of an illness is very challenging. The causes of mental Progressive Life Center, P.O. Box AN 5628, health conditions in particular seem challenging to Africans, and therefore are Accra-North, Ghana. easily attributed to spiritual powers. The spiritual belief in African clients should not be rejected but should be used by caregivers to guide and facilitate clients’ Tel: +233 263344272 recovery from illness. The spiritual belief provides hope. Therefore when combined with Western treatment, this belief can quicken illness recovery. Keywords: Spiritual belief; Spiritual; African; Traditional culture; Biopsychosocial; Citation: Asare M, Danquah SA (2017) The Treatment methods; Mental health African Belief System and the Patient’s Choice of Treatment from Existing Health Models: The Case of Ghana.
    [Show full text]
  • Culture, Power and Resistance Refl Ections on the Ideas of Amilcar Cabral – Firoze Manji Introduction
    STATE OF POWER 2017 Culture, power and resistance refl ections on the ideas of Amilcar Cabral – Firoze Manji Introduction Amilcar Cabral and Frantz Fanon1 are among the most important thinkers from Africa on the politics of liberation and emancipation. While the relevance of Fanon’s thinking has re-emerged, with popular movements such as Abahlali baseMjondolo in South Africa proclaiming his ideas as the inspiration for their mobilizations, as well as works by Sekyi-Otu, Alice Cherki, Nigel Gibson, Lewis Gordon and others, Cabral’s ideas have not received as much attention. Cabral was the founder and leader of the Guinea-Bissau and Cabo Verde liberation movement, Partido Africano da Independência da Guiné e Cabo Verde (PAIGC). He was a revolutionary, humanist, poet, military strategist, and prolific writer on revolutionary theory, culture and liberation. The struggles he led against Portuguese colonialism contributed to the collapse not only of Portugal’s African empire, but also to the downfall of the fascist dictatorship in Portugal and to the Portuguese revolution of 1974/5, events that he was not to witness: he was assassinated by some of his comrades, with the support of the Portuguese secret police, PIDE, on 20 January 1973. By the time of his death, two thirds of Guinea was in the liberated zones, where popular democratic structures were established that would form the basis for the future society: women played political and military leadership roles, the Portuguese currency was banned and replaced by barter, agricultural production was devoted to the needs of the population, and many of the elements of a society based For Cabral, and also for Fanon, on humanity, equality and justice began to emerge organically through popular debate and discussion.
    [Show full text]
  • The Sociology and Culture of Africa INAUGURAL ADDRESS
    The sociology and culture of Africa: its nature and scope Busia, K.A. Citation Busia, K. A. (1960). The sociology and culture of Africa: its nature and scope. Leiden: Universitaire Pers. Retrieved from https://hdl.handle.net/1887/33398 Version: Not Applicable (or Unknown) License: Leiden University Non-exclusive license Downloaded from: https://hdl.handle.net/1887/33398 Note: To cite this publication please use the final published version (if applicable). The Sociology and Culture of Africa Its nature and scope INAUGURAL ADDRESS • DELIVERED ON HIS ENTRANCE INTO OFFICE AS PROFESSOR OF THE SOCIOLOGY AND CULTURE OF AFRICA FOR THE AFRIKA-STUDIECENTRUM AT THE UNIVERSITY OF LEIDEN ON OCTOBER 14, 1960 BY DR. K. A. BUSIA UNIVERSIT AIRE PERS LEIDEN VAN GORCUM & COMP. N.V.- ASSEN 1960 Published for the Afrika-S tudiecentrum Mr. President and Members of the Board of Curators of this University, Mr. President and Members ofthe Board ofCurators of the Afrika-Studiecentrum, Curators of this Chair, Rector Magnificus and Honored Colleagues, Professors and Docents in • the University, Students at Leiden University, Ladies and Gentlemen, ' In]uly this year, when the Security Council of the United Nations voted to send United Nations military aid to the Congo, the Secretary­ General was reported to have said on that occasion: "We are at a turn of the road where our attitude will be of decisive significance, I believe, not only for the future of this organization, but also for the future of Africa. And Africa may well in present circumstances mean the world". That last sentence, "And Africa may well in present circumstances mean the world", is indicative of the prominent place that Africa has come to occupy to-day in international relations.
    [Show full text]
  • Getting Creative About Development
    Atlantic Council AFRICA CENTER ISSUE BRIEF Getting Creative About Development SEPTEMBER 2018 AUBREY HRUBY y 2035, sub-Saharan Africa will have more working-age people than the rest of the world combined. African governments col- lectively need to create eighteen million new jobs each year to absorb the large, young, and ambitious population coming to Bworking age.1 But technological advances, combined with the underde- veloped infrastructure of most African nations, mean that the tried and true model of export-oriented industrialization, which allowed the East and Southeast Asian economies to develop very rapidly, is unlikely to produce adequate job creation in the vast majority of African markets. In fact, manufacturing as a share of total economic activity in Africa has stagnated at about 10 percent,2 and—though there are notable excep- tions, such as Ethiopia—the continent as a whole is deindustrializing.3 Agriculture still continues to serve as the backbone of most African economies, with over 70 percent of Africans earning a living in that sector.4 But as Africa urbanizes, the composition of economic activity is rap- idly changing, shifting away from agriculture and towards the services sector. In 2015, services accounted for 58 percent of sub-Saharan GDP (up from 47 percent in 2005).5 More significantly, 33 percent of African 1 Céline Allard et al., Regional Economic Outlook: sub-Saharan Africa 2015, Internation- al Monetary Fund, April 2015, https://www.imf.org/~/media/Websites/IMF/import- ed-flagship-issues/external/pubs/ft/reo/2015/afr/eng/pdf/_sreo0415pdf.ashx. 2 Brahima Sangafowa Coulibaly, “Africa’s Alternative Path to Development,” The Brook- ings Institution, May 3, 2018, https://www.brookings.edu/opinions/africas-alterna- tive-path-to-development/.
    [Show full text]
  • Festival Events 1
    H.E. Lieutenant-General Olusegun Obasanjo, Head of State of Nigeria and Festival Patron. (vi) to facilitate a periodic 'return to origin' in Africa by Black artists, writers and performers uprooted to other continents. VENUE OFEVENTS The main venue is Lagos, capital of the Federal Republic of Nigeria. But one major attraction, the Durbar. will take place in Kaduna, in the northern part basic facts of the country. REGISTRATION FEES Preparations are being intensified for the Second World There is a registration fee of U.S. $10,000 per partici- Black and African Festival of Arts and Culture to be held pating country or community. in Nigeria from 15th January to 12th February, 1977. The First Festival was held in Dakar, Senegal, in 1966. GOVERNING BODY It was then known simply as the World Festival of Negro The governing body for the Festival is the International Arts. Festival Committee representing the present 16 Festival At the end of that First Festival in 1966, Nigeria was Zones into which the Black African world has been invited to host the Second Festival in 1970. Nigeria divided. These 16 Zones are: South America, the accepted the invitation, but because of the internal Caribbean countries, USA/Canada, United Kingdom and situation in the country, it was not possible to hold the Ireland, Europe, Australia/Asia, Eastern Africa, Southern Festival that year. Africa, East Africa (Community), Central Africa I and II, At the end of the Nigerian civil war, the matter was WestAfrica (Anglophone), West Africa (Francophone) I resuscitated, and the Festival was rescheduled to be held and II, North Africa and the Liberation Movements at the end of 1975.
    [Show full text]
  • The Kano Durbar: Political Aesthetics in the Bowel of the Elephant
    Original Article The Kano Durbar: Political aesthetics in the bowel of the elephant Wendy Griswolda,* and Muhammed Bhadmusb aDepartment of Sociology, Northwestern University, 1810 Chicago Avenue, Evanston, Illinois 60208, USA. E-mail: [email protected] bDepartment of Theatre and Drama, Bayero University Kano, Kano, Nigeria. E-mail: [email protected] *Corresponding author. Abstract Political aesthetics deploy theatrical techniques to unite performers and audience into a cultural community, thereby distracting from conflicts. The Kano Durbar in northern Nigeria demonstrates how the aesthetics of power can promote a place-based political culture. Although power in Kano rests on a wobbly three-legged stool of traditional, constitutional and religious authority, the status quo celebrated by the Durbar holds back ideological challengers like Boko Haram even as it perpetuates distance from the unified nation-state. The Durbar works as a social drama that helps sustain a Kano-based collective solidarity against the threats of ethnic/religious tensions and Salafist extremism. A cultural-sociological and dramaturgical analysis of the Durbar demonstrates how weak sources of power can support one another when bound together in an aesthetically compelling ritual. American Journal of Cultural Sociology (2013) 1, 125–151. doi:10.1057/ajcs.2012.8 Keywords: political aesthetics; place; social drama; Kano; Nigeria; Durbar Introduction While political rituals are expressions of power, what is less often noticed is that they are expressions of place. Bringing this insight to bear on the analysis of these rituals can reveal how they work, what exactly they accomplish, thereby resolving some of the puzzles they present. This article examines the case of the Kano Durbar, a Nigerian ritual that presents a social drama of and for Kano residents, a drama that helps sustain a sense of r 2013 Macmillan Publishers Ltd.
    [Show full text]
  • Re-Reading African Cultural and Intellectual History
    © AJIA vol. 6 nos 1 & 2, 2003, pp. 19–53 Pan-Africanism and the Language Question: Re-reading African Cultural and Intellectual History Kenneth Inyani Simala Introduction This paper examines the role of intellectuals in the development of Pan-Africanist linguistic nationalism. The specific aim of the paper is to analyse elite ideas about African linguistic nationalism and their role in African society from the perspective of the sociology of knowledge, a stance which understands ideas in terms of the social, cultural and civilisational milieu that produces and consumes them. The focus of the paper is dictated by the fact that little, if anything, has been written on linguistic nationalism as a factor of Pan-Africanist ideology. This is in contrast with the abundance of literature on the political and economic aspects of the movement. Political theorists on Africa have had a lot to say about the ‘language of Pan-Africanism’ but very little to say about ‘Linguistic Pan- Africanism’. It is therefore argued in this paper that the structure of nationalism consists of two equally powerful components: traditional data (such as race, language, literature, tradition, and territoriality), and egalitarian ideology (such as freedom, equality and fraternity). Pan-Africanism was a type of nationalism that fused traditional culture and modern ideology to generate the great social power that it was. Thus, Pan-Africanist linguistic nationalism deserves special attention because not much has been written on this aspect of cultural nationalism, and yet cultural nationalism was part of the social struggle against colonialism and imperialism. Further, among the intellectual leaders of Africa, none have attracted less attention than the language reformers.
    [Show full text]
  • Sponsorship Package / Media
    WHAT IS AFRIMMA? (AFRIMMA) is the sole award ceremony in the Diaspora that caters to all musical genres including but not limited to: Afrobeats, Assiko, Bongo, Decale, Funana, Genge, Highlife, Hiplife, Kwaito, Lingala and Soukous. In its 7 years of existence, AFRIMMA has been an instrumental force that has aided in the crossover and commercial recognition that African music, specifically afrobeats, receives today. PAST HOSTS VINIE CHIPUKEEZY CYNTHIA BAI LEY Comedian Model, Actress, 1.4 million followers Reality TV Star 3 million followers JULIET IBRAHIM POIZON IVY THE DJ Internationally Dallas Maverick's DJ| acclaimed actress K104 FM On-Air Personality 6.2 million followers 40k followers BASKETMOUTH ANNE KANSI IME World Renowned Comedian 7 million followers Africa's Queen of Comedy 580k followers PAST PERFOMERS Davido Akothee Diamond Platnumz Nigeria Kenya Tanzania 17 million followers 2 million followers 10 million followers T-Pain Fally Ipupa Sauti Sol U.S.A Congo Kenya 2.3 million followers 3 million followers 1.9 million followers Ibtissam Tiskat A.K.A Flavour Morocco South Africa Nigeria 5 million followers 2.8 million followers 4.4 million followers THE AFRIMMA FASHION SHOW (AFS) has become a staple in the City of Dallas, making it home to unique designers who infuse fashion and culture. The event features some of the world’s greatest and most sought after designers such as South African designer, George Malelu, who made Beyoncé’s outfit for the Global Citizen Festival: Mandela 100 concert. AFRIMMA Fashion show has also partnered with South African fashion designer, David Tlale, whose work has been featured at the Cape Town Fashion Week, New York Fashion Week, and Paris Fashion Week.
    [Show full text]
  • Africa Society 1998/2000
    Commentary Canadian Journal of Family and Youth, 10(1), 2017, pp 481-495 ISSN 1718-9748 © University of Alberta http://ejournals.library.ualberta.ca/index/php/cjfy Africa: Surface Differences, Spiritual Unities, 21st Century Survival Strategies Rev. Dr. Adenike Yesufu Rev. Dr. Adenike Yesufu is an Instructor at the Sociology Department at MacEwan University. She teaches Sociology of Family. She is a Certified Canadian Counselor (CCC) in Family Counseling. Adenike’s other area of interest is Gender. She has taught Sociology of Gender. Her doctorate research had a focus on Gender issues with special attention to African women living in Africa, their organizations and their activities in holistic peace issues, political and economic development, human rights, and environmental issues. In addition to her doctorate degree in International and Intercultural Studies from the University of Alberta. She possesses a University Certificate in Women Counseling (UCWC) from Athabasca University. Another area of interest which Adenike describes as her passion is Religion. She has a combined degree in Counselling and Christian Religious Studies. She has taught Sociology of Religion, Religions of the World and African Traditional Religions. Adenike is also involved in Cultural issues. She is a Peace Activist who has pursued extensively Peace Studies and is involved in UNESCO’s initiative in Promoting a Culture of Peace and Social Justice in the Community. Adenike is an African who is committed to Africa’s issues. She has taught The Art and Culture of Africa, History of West Africa at the University of Alberta. She is also a Member and past Board Member of The Africa Society.
    [Show full text]
  • Culture Education” and the Challenge of Globalization in Modern Nigeria
    Oral Tradition, 21/2 (2006): 325-341 “Culture Education” and the Challenge of Globalization in Modern Nigeria Ademola O. Dasylva Introduction Let me begin with a quotation from Frantz Fanon’s The Wretched of the Earth that I find quite apposite to the main thrust of this paper (1967:168): … the passion with which the native intellectuals defend the existence of their national culture may be a source of amazement, but those who condemn this exaggerated passion are strangely apt to forget that their own psyche and their own selves are conveniently sheltered behind a French or German [or any western] culture which has given full proof of its existence and which is uncontested. I must also confess that the full import of the above statement by Fanon did not occur to me until I came across the same reference again in Toyin Falola’s The Power of African Cultures (2003:49) while in the course of preparing the present article. Fanon’s treatise is not only relevant to the present discourse but also directly foregrounds this paper’s philosophy. For the purpose of clarity, let me explain the term “culture education” as it is intended herein. If “education” is the process of knowledge acquisition, “culture education” emphasizes the peculiar means and methods of instruction by which a society imparts its body of values and mores in the pursuance and attainment of the society’s collective vision, aspirations, and goals. Thus, anyone who demonstrates a degree of knowledge of his or her societal values and general education is said to be educated.
    [Show full text]
  • AFRICAN PERSPECTIVES 2013: the Lagos Dialogues “All Roads Lead to Lagos”
    AFRICAN PERSPECTIVES 2013: The Lagos Dialogues “All Roads Lead to Lagos” ABOUT AFRICAN PERSPECTIVES A SERIES OF BIANNUAL EVENTS African Perspectives is a series of conferences on Urbanism and Architecture in Africa, initiated by the Kwame Nkrumah University of Science and Technology (Kumasi, Ghana), University of Pretoria (South Africa), Ecole Supérieure d’Architecture de Casablanca (Morocco), Ecole Africaine des Métiers de l’Architecture et de l’Urbanisme (Lomé, Togo), ARDHI University (Dar es Salaam, Tanzania), Delft University of Technology (Netherlands) and ArchiAfrika during African Perspectives Delft on 8 December 2007. The objectives of the African Perspectives conferences are: -To bring together major stakeholders to map out a common agenda for African Architecture and create a forum for its sustainable development -To provide the opportunity for African experts in Architecture to share locally developed knowledge and expertise with each other and the broader international community -To establish a network of African experts on sustainable building and built environments for future cooperation on research and development initiatives on the continent PAST CONFERENCES INCLUDE: Casablanca, Morocco: African Perspectives 2011 Pretoria/Tshwane, South Africa: African Perspectives 2009 – The African City CENTRE: (re)sourced Delft, The Netherlands: African Perspectives 2007 - Dialogues on Urbanism and Architecture Kumasi, Ghana June 2007 - African Architecture Today Dar es Salaam, Tanzania: June 2005 - Modern Architecture in East Africa around independence 4. CONFERENCE BRIEF The Lagos Dialogues 2013 will take place at the Golden Tulip Hotel Lagos, from 5th – 8th December 2013. We invite you to attend this ground breaking international conference and dialogue on buildings, culture, and the built environment in Africa.
    [Show full text]
  • Factors Affecting Uptake of Male Circumcision Among Students
    FACTORS AFFECTING UPTAKE OF MALE CIRCUMCISION AMONG STUDENTS. CASE STUDY: MAKERERE UNIVERSITY, KAMPALA BY MWEETE SHARON 16/U/745 216001401 A DISSERTATION SUBMITTED TO THE COLLEGE OF BUSINESS AND MANAGEMENT SCIENCES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE AWARD OF THE DEGREE OF BACHELOR OF STATISTICS OF MAKERERE UNIVERSITY. JULY 2019 i ii iii ACKNOWLEDGEMENT I am most thankful to the Almighty God for enabling me to accomplish this work. Special thanks go to my University supervisor Mrs. Afazali Zabibu and all my lecturers at Makerere for all the knowledge they have imparted in me since 2016. I am indebted to most sincerely thank my parents Mr. Zijjampola Paul and Mrs. Zijjampola Robinah for their unwavering financial, moral support and affection they have always rendered to me. May God bless you all! iv DEDICATION I dedicate this dissertation to my parents and family, for their love and support during the period of the study. v TABLE OF CONTENTS DECLARATION ........................................................................ Error! Bookmark not defined. ACADEMIC SUPERVISOR’S APPROVAL ............................................................................. ii ACKNOWLEDGEMENT ......................................................................................................... iv DEDICATION ............................................................................................................................v ACRONYMS ..............................................................................................................................x
    [Show full text]