81. This Paper Has Been Published In ThemeliosAn International 7, 1969 17; Scriptures of an African people, New York Nok Publications, 1977 . For an African scholar s view, see John S. Mbiti, African indigenous http://www.hs.unp.ac.za/theology/bct/bediak.htm

This paper has been published in ThemeliosAn international bulletin for theological and religious studies students vol. 20, no.1, October 1994, pp.14-20.) Understanding African Theology in the 20th Century Kwame Bediako Director, Akrofi-Christaller Memorial Centre Akropong-Akuapem, Ghana. African Christian Thought in the post-missionary era:Liberation and Integration This article will focus on the second of these "trends", which is what is generally meant by the designation, "African Theology". It needs to be pointed out, though, that the two are by no means to be regarded as mutually exclusive. Rather, they may be described as "a series of concentric circles of which Black Theology is the inner and smaller circle". Nonetheless it will be more helpful to make "Black Theology" the subject of a separate discussion. An early shared concern: The African religious past as a prime theological issue The predominant concern with the pre-Christian religious traditions of Africa in the early literature of African Theology has been characterised, sometimes, as an unhealthy, inward-looking preoccupation with an imagined African past. No less an interpreter of African Christianity than Adrian Hastings has made this criticism, and is to be taken seriously; he saw greater possibilities in the more politically-attuned theologia crucis of Black Theology . At the same time, African non-Christian critics have vehemently rejected what they have regarded as African Theology's attempt to "christianise", and hence, to distort African tradition. For them, the effort to seek an integration of the pre-Christian religious tradition and African Christian experience is misplaced and unwarranted, being the search for the reconciliation of essentially and intrinsically antithetical entities

82. Ethos To give students exposure to the broad range of African Christian thought andexpression Venue AkrofiChristaller Centre, Akropong- akuapem, Ghana http://www.hs.unp.ac.za/theology/ethos.htm

E T H O S THE EVANGELICAL THEOLOGICAL HOUSE OF STUDIES P R O S P E C T U S Contextual Evangelical Theology printed Feb 1998 TABLE OF CONTENTS 1. THE CONCEPT AND HISTORY 3 2. GOALS 3 3. ETHOS STAFF 3 4. GOVERNING STRUCTURE 4 5. COURSE OFFERINGS 5 5.1. Master of Theology 5 5.2. Bachelor of Theology/ Arts 13 5.3. Diploma in Theology 13 5.4. Pastors Uprade Programme(PUP) 20 6. ASSIGNMENTS 20 7. EXAMINATIONS 21 8. PERFORMANCE INDICATORS 21 9. LOCATION AND FACILITIES 22 10. ETHOS NETWORK 22 11. IMPORTANT INFORMATION 24 12. REGISTRATION 25 1. THE CONCEPT AND HISTORY The history of ETHOS starts in 1986. It was in the Concerned Evangelicals' conference which was held at the Evangelical Lutheran Church of Southern Africa centre (ELCSA) situated at Central Western Jabavu in Soweto. ETHOS was conceptualised as a theological institution which will help produce a relevant contextual evangelical theology which was meant to assist in the political struggle for freedom and to confirm faith in Jesus Christ in a situation of gross racial segregation. It was at a time where there was no single evangelical nor pentecostal Bible college which had a relevant evangelical programme with a social conscience training pastors specifically to engage the apartheid situation with faith in Jesus Christ. The evangelical churches and their denominationally based colleges were mute concerning apartheid and yet audible in condemning those who worked for its downfall.

83. Go Between 70, Aug.-Sept. 1998 UN NEWS INTERNATIONAL CRIMINAL The meeting followed a conference of 13 West African and 20 INTERNATIONAL DAYOF indigenous PEOPLE indigenous people from around the world gathered at http://www.un-ngls.org/documents/text/go.between/gb70.txt

, web site (www.unhchr.ch) or Miloon Kothari, International NGO Committee on Human Rights in Trade and Investment, 8 rue Gustave-Moynier, CH-1202 Geneva, Switzerland, telephone and fax +41-22/738 8167, e-mail , or Sharyle Patton, Commonweal, Box 316, Bolinas CA 94924, United States, telephone +1-415/868 0970, fax +1-415/868 2230, e-mail , web site or Eirah Gorre-Dale, Information and Public Affairs Office, WMO, 41 Giuseppe-Motta, CH-1211 Geneva 2, Switzerland, telephone +41-22/730 8315, fax +41-22/733 2829, e-mail . In the body of the message, type the text: SUBSCRIBE UNDP-future (do not type anything after UNDP-future). You will then receive a welcome letter to the list. For those without e-mail access, write to: Hans d'Orville, UNDP, Room 2092, 1 UN Plaza, New York NY 10017, United States, fax +1-212/906-5023, e-mail ; or Hamish Jenkins, Programme Officer, NGLS, Palais des Nations, CH-1211 Geneva 10, Switzerland, telephone +41-22/917 2078, fax +41-22/917 0049, e-mail , or send an e-mail to with the following command (leave the subject line blank) in the body of your message: subscribe unifem-currents

84. “Chief In Their Millennium Sandals: The Relevance, Challenges And Prospects For Local leaders, such as chiefs and their people were counselled to wait for the title”African Traditional Leadership and the State indigenous Legitimacy http://www.ucalgary.ca/UofC/Others/CIH/chiefsinmillenniumsandals.htm

Second Lecture in the Calgary Institute for the Humanities 25th Anniversary Lecture Series “Chiefs in Their Millennium Sandals: Traditional Authority in Ghana” - Relevance, Challenges and Prospects Donald I. Ray, Ph.D. 2000 – 2001 Annual Fellow, Calgary Institute for the Humanities Department of Political Science University of Calgary, Canada and International Coordinator Traditional Authority Applied Research Network (TAARN) I. Introduction In southern Ghana, the sandals of a chief have very special significance, as they are part of his/her royal regalia. When a chief is impeached and removed from office, the sandals are removed from his/her feet to signify that this person is no longer sacred, since the feet have touched the ground: thus this person is no longer a chief. The leader of the major nationalist movement, Kwame Nkrumah, led Ghanaians to independence in 1957. He became Prime Minister and then President of the Ghanaian state. On the way to achieving independence, he and his nationalist movement, the Convention People’s Party (CPP), defeated electorally several political groupings led by or on behalf of chiefs. On January 5, 1950 Nkrumah tried to move chiefs to support his nationalist movement by predicting that unless the chiefs supported Nkrumah and the CPP, the chiefs might well lose their sandals: in other words, the chiefs would be forced from their traditional offices once Nkrumah and his party gained control of the post-colonial state:

85. Ghanatourism.gov.gh - EASTERN REGION Dipo is celebrated in April by the people of Manya and Yilo Krobo in the towns akuapem Odwira and Chum Festivals, two of the famous and most important http://www.ghanatourism.gov.gh/regions/region_detail.asp?id=2

86. Project MUSE Then people had a new thought, . . . that European and African customs be brought But in my interviews with akuapem teachers, Achimota was clearly http://muse.jhu.edu/journals/africa_today/v049/49.3coe.html

How Do I Get This Article? Athens Login Access Restricted This article is available through Project MUSE, an electronic journals collection made available to subscribing libraries NOTE: Please do NOT contact Project MUSE for a login and password. See How Do I Get This Article? for more information. Login: Password: Your browser must have cookies turned on Coe, Cati "Educating an African Leadership: Achimota and the Teaching of African Culture in the Gold Coast" Africa Today - Volume 49, Number 3, Fall 2002, pp. 23-44 Indiana University Press Abstract Founded by the British colonial government in the Gold Coast in the 1920s, Achimota was an elite school that signaled the colonial government's commitment to the provision of education and the concomitant belief in the role of education in managing the future of the nation. This study explores the contradictions of the school, in which "African culture" was used to substitute for anglicized activities, lessons, and entertainments within the school's dominant Western frame, "African culture" had to be transformed and reified. The school's practices were the result of interaction between the differing expectations of colonial officials, "traditional experts" brought in to teach customs and arts, local intelligentsia, expatriate and African teachers, and the students themselves. Achimota therefore provides a lens on the nuances and tensions within the colonial enterprise in Africa. Search Journals About MUSE Contact Us

87. New Page 1 Ghana, republic in western africa, bordered on the north and northwest by BurkinaFaso Population density is about 94 people per sq km (243 per sq mi); http://www.globalteenager.org/GTP/virtualcampus/Understanding_diversity/exhibiti

RESCUE MISSION GHANA [SUSTAINABLE DEVELOPMENT TRAINING CENTRE] Empowering Young People to have access to ICT Education Homepage About Us About SDTC Methodology ... Contact Us ABOUT US Please Click on the flag to know more about the two Countries Participating in the Understanding Migration. Ghana Romania Ghana HISTORICAL GHANA INTRODUCTION Ghana , republic in western Africa, bordered on the north and north-west by Burkina Faso, on the east by Togo, on the south by the Gulf of Guinea, and on the west by Côte d’Ivoire. Formerly a British colony known as the Gold Coast, Ghana was the first majority-ruled nation in sub-Saharan Africa to achieve independence, in 1957. The country is named after the ancient inland empire of Ghana, from which the ancestors of the inhabitants of the present country are thought to have migrated. The total area of Ghana is 238,500 sq km (92,090 sq mi). The capital is Accra. Population Characteristics Ghana has a population of 20,244,154 (2002 estimate), giving the country an average population density of about 85 people per sq km (220 per sq mi). The most densely populated parts of the country are the coastal areas, the Ashanti region in the south central part of the country, and the two principal cities, Accra and Kumasi. Seventy per cent of the total population lives in the southern half of the country. Life expectancy in 2002 was 56 years for men and 59 years for women.

88. Welcome To KidsGardening! Garden Resources, Gardening For Families, Teacher's Ga The people of Ghana belong to both the larger African family and to smaller ethnic In 1962 the government selected nine Ghanaian language s—akuapemTwi, http://www.kidsgardening.com/ambassador/ghana00/diversity.asp

Visit Garden.org Q and A Library Pest Control Library Online Courses ... Back to Home Official Web site sponsors Diversity in Ghana Curriculum Theme 1 Theme 2 Theme 3 Theme 4 ... Diversity in Ghana Ghana is known as the "Land of Gold" because of its gold and mineral resources. Another rich resource in Ghana is the diversity of religious and cultural groups that make up its population. Within Ghana's 95,373 square miles, there are four major religions, five major ethnic groups, and at least nine languages, plus a myriad of regional languages and religions. The people of Ghana belong to both the larger African family and to smaller ethnic groups. It is estimated, based on language, that there are at least 75 different ethnic groups in Ghana. The largest groups are: Akan, Dagomba, Ga, Gurma, and Ewe. (For more on the ethnic groups of Ghana, visit Ghana Home Page .) Many of these groups migrated into Ghana within the last 700 to 1,000 years. Black Africans compose 99.8 percent of the population (18.9 million) in Ghana.

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