41. Kofi Annan - Center Of The Storm. Printable Page | PBS ethnic groups that make up the Akan one of the groups of indigenous peopleof Ghana. His father was half Asante and half fante; his mother was fante. http://www.pbs.org/wnet/un/print/life1_print.html

Learn more at: www.pbs.org/un Family of Chiefs Kofi Annan was born on April 8, 1939 in Kumasi, Ghana, to an elite family. His parents, Henry Reginald and Victoria Annan, are from the two major ethnic groups that make up the Akan one of the groups of indigenous people of Ghana. His father was half Asante and half Fante; his mother was Fante. The Asante were gold merchants while the Fante tribe were the middlemen in the gold trade between the Asante and the British. Kofi, whose name means "born on a Friday," also had a twin sister, who died in 1991 from a still yet unknown disease. In Ghanaian culture, twins are considered special and are adored. Kofi Annan probably got his first lessons in politics and diplomacy early on from his family. Both of Annan's grandfathers and his uncle were tribal chiefs. Upon his retirement, Annan's father, who worked as an export manager for the cocoa exporter Lever Brothers, was elected governor of Ghana's Asante province. In 1954, Annan attended Mfantsipim School, an elite Methodist boarding school in central Ghana established under British rule. The Secretary-General credits the school with teaching him "that suffering anywhere concerns people everywhere." At Mfantsipim, Annan led the student body in a hunger strike to get better food from the school cafeteria. It was a success. In the early 1950s, while Annan was at boarding school, Ghana was undergoing radical changes. Under the leadership of Kwame Nkrumah, a movement for independence was gaining ground and by 1957 Ghana had become the first British African colony to gain independence. "It was an exciting period," Annan told The New York Times, "People of my generation, having seen the changes that took place in Ghana, grew up thinking all was possible."

42. Global Mappings: Adelaide Smith Casely Hayford Temne, and other indigenous peoples in Freetown itself or in the Sierra Leone Image from An African Victorian Feminist , by Adelaide M. Cromwell. http://diaspora.northwestern.edu/mbin/WebObjects/DiasporaX.woa/wa/displayArticle

43. Africa Book Centre Ltd Culture, People And Anthropology A survey of the society, history, art and life today of the fante of Ghana. THE GA OF GHANA History Culture of a West African People http://www.africabookcentre.com/acatalog/Culture_Ghana.html

Quick search Online Catalogue BROWSE BY COUNTRY AND REGION Ghana FANTE 1998 Hardback ASANTE 1996 Hardback 2004 Paperback CONTINUITY AND CHANGE IN A WEST AFRICAN SOCIETY 2001 Paperback CULTURE AND CUSTOMS OF GHANA 2002 hardback 2002 paperback 2001 Hardback 2003 Paperback 2002 Hardback 2001 Paperback 2002 Hardback 2002 Paperback 2003 1992 Paperback Online Catalogue BROWSE BY COUNTRY AND REGION Ghana

44. SERSAS Southeastern Regional Seminar in African Studies (SERSAS) 14 The fante foughtinnumerable battles with neighboring peoples during the course of the http://www.ecu.edu/african/sersas/Papers/ShumwayRebeccaFall2001.htm

Southeastern Regional Seminar in African Studies (SERSAS) Fall Meeting 12 and 13 October 2001 East Carolina University Greenville, North Carolina, USA Transformation Within the Asafo ("Warriors") Institution of Ghana, 1700-2000 Rebecca Shumway Department of History Emory University Atlanta, Georgia, USA beckyshumway@yahoo.com NOTE: This is a draft. Please do not cite without the permission of the author. Introduction. The patrilineal networks created by one's membership in an asafo company, and the inherent conflicts that exist between these ties and one's matrilineal ties, have caused some anthropologists to label the Fante as practicing a system of "double descent," meaning simply that a person can be a member of two different descent groups-one matrilineal and one patrilineal, for separate purposes. But a debate has arisen as to whether or not this pattern of double descent is really a product of a European patrilineal influence on coastal society. The implication being that if the pattern of inheritance and succession within the father's line was adopted from European practices on the Ghana coast, it is somehow less authentic or "indigenous." Historians have stumbled over some rather different aspects of the asafo institution, most notably the origins of the military structure and symbolism displayed by asafo companies. The asafo described in the anthropological literature of the colonial era displayed many features reminiscent of European military groups. For instance, a typical Fante traditional state will have the equivalent of an army general (Tufohen), a senior commander (Supi), multiple captains of subdivisions (Asafohen), and a variety of lesser officers including linguists, executioners, flag carriers, hornblowers, drummers and priests/priestesses.

45. AllAfrica.com Ghana GT Manager Installed Fante Chief allAfrica African news and information for a global audience. He advisedthem not to distinguish themselves from the indigenous people of Sunyani when http://allafrica.com/stories/200508100594.html

46. The African Experience Of God Through The Eyes Of An Akan Woman, By Mercy Amba O In traditional africa, that is, africa when people are being themselves, which is described as an indigenous system of beliefs and practices integrated http://www.aril.org/african.htm

THE AFRICAN EXPERIENCE OF GOD THROUGH THE EYES OF AN AKAN WOMAN by Mercy Amba Oduyoye Africans experience God Nana as the good parent, the grandparent. Some say he is father; others say she is mother. But the sentiment is the same: Nana is the source of loving-kindness and protection. MERCY AMBA ODUYOYE is a widely known African theologian, author of Daughters of Anowa (Orbis, 1995) and with Musimbi Kanyoro The Will to Arise (Orbis, 1995). Her essay appeared first in a special issue on Africa in The Way, the English Jesuit journal of spirituality, Summer 1997. Writing about Africa is a hazardous enterprise. One needs to draw up many parameters and make explicit the extent of the study. This becomes even more difficult considering the subject in hand. Whose experience of God are we dealing with? What is the extent of the Africa we are talking about? From the Mediterranean to the Cape of Good Hope there have been primal religious experiences of God issuing, for instance, in the building of the pyramids and continuing to undergird the annual festivals celebrated by West Africans. There are Muslims from Cape Verde to the Red Sea and down to Dar and throughout the continent, some of them having roots going to the beginnings of Islam while others are recent converts. The same goes for Christians. Africa also hosts Hindus and Sikhs and Buddhists and many others. We, therefore, want to talk about the experience of God in a multi-religious context.

47. Ama, A Story Of The Atlantic Slave Trade: Texts And Sources: Dagomba 116 After 1770 Asante and fante traders met freely for trade in markets on N The indigenous people figure in Dagomba myth as the `Black Dagomba . http://www.ama.africatoday.com/dagomba_m.htm

DAGOMBA HISTORY, CULTURE, RELIGION, ECONOMY Please click on the bulleted headings to toggle text. Arhin, Kwame, Traditional Rule in Ghana, Past and Present, SEDCO, ISBN 9964 72 033 5 no date. 43 Succession to Dagbon 'skins.' 'Skins' are material symbols of traditional political office in the northern and upper regions, just as stools are symbols of traditional political office in central and southern Ghana. . . The state of Dagbon . . . was basically a union of autonomous states, with the head of one of them elevated above the others as the 'first among equals.' . . . the Na of Yendi was Na of all Nas. 44 . . . the officials of the Na's court differed from those of ohene's court in being predominantly eunuchs. Bowdich, T. E., Mission from Cape Coast to Ashantee 1819 (notes) 177 7 days from Sallagah NE according to the Moors through the Inta town of Zongoo is Yahndi (Yendi) the capital of Dagwumba. 178 Yahndi is described to be beyond comparison larger than Coomassie, the houses much better built and ornamented. Ashantees lost themselves in the streets. The King Inana Taquanee, has been converted by the Moors, who have settled there in great numbers. The markets at Yahndi are described as animated scenes of commerce, constantly crowded with merchants from almost all countries of the interior. Horses and cattle abound. Yahndi is named after the numeral one, from its pre-eminence.

48. Liberation Scholar The key to all of our salvations as a people here, in africa, and in Europe maybe in the What happened to the indigenous people of the Caribbean? http://www.africawithin.com/clarke/portrait_of_a_liberation_scholar.htm

Portrait of a Liberation Scholar by John Henrik Clarke Almost from the beginning as a child I started to raise essential questions inside myself about the things I observed, and about the things people declared "true" and literally dared me to question. These who would impose the "truth" on me had no control over me when I was alone. I would question their truth and keep my conclusions to myself. I did not argue with them about what I thought or felt because I never told them. I lived inside myself seemingly forever and hoped for the day when I could speak my mind. Essential Questioning The earliest and most persistent question that came to my mind while growing up in a strict Baptist household and a very religious family was why do we use God to excuse so many man-made things, so much man-made misery? People in my family, community and race attribute to God a lot of things which are ungodly, and then claim that God will straighten them out in the by-and-by. We seem not to want to understand that God did not mess things up in the first place. We have made a folklore out of this limited view of God and out of God-dependency as a spiritual necessity when we gave up on ourselves or others. We say that we have done all you can for them and then leave them alone. God will fix it by-and-by. Why must God fix something that God did not initiate and did not cause? What kind of God is this, or, more precisely, what kind of faith is this? I believe that if God was merciful enough to give you a brain, two functioning hands, and two legs where you put one in front of the other, then God has given you the facility to take care of yourself, to be responsible for your actions and for what happens to you. This is as self-evident to me as abilities to taste and to distinguish between a flower and an ear of corn. We use God as an excuse for not taking responsibility for our lives. This was not an anti-God argument. We have drawn the wrong conclusions from religion. Instead of being a source of liberation, our religions have become psychological traps. It is ironic that people have to leave religion as it was (and still is) practiced in order to understand and appreciate its meaning and to enjoy its benefits.

49. Akan Cultural Symbols Bibliogrphy The fante asafo A reexamination. africa, 42(4) 305-315. The Tshi-speakingpeoples of the Gold Coast of West africa Their religion, manners, customs, http://www.marshall.edu/akanart/akanartbiblio.html

AKAN CULTURAL SYMBOLS: A BIBLIOGRAPHY AKAN CULTURAL SYMBOLS PROJECT G. F. Kojo Arthur and Robert Rowe - 1998-2001 BIBLIOGRAPHY Abraham, W. E. (1962). The mind of Africa . Chicago: University of Chicago Press. Ackah, C. A. (1988). Akan ethics . Accra: Ghana Universities Press. Adjaye, Joseph K. (1994). Editor. Time in the black experience . Westport, CT: Greenwood Press. Diplomacy and diplomats in nineteenth century Asante . Lanham, MD: University Press of America. Agbenaza, E. (n.d.). The Ewe Adanudo. Unpublished B.A. Thesis, Arts Faculty Library, University of Science and Technology, Kumasi, Ghana. Aggrey, J. E. K. (1992). E b o b o bra d e n 1. Accra: Bureau of Ghana Languages. Asafo . Tema: Ghana Publishing Corporation. Ebisaa na abrome . Accra: Bureau of Ghana Languages. Agyeman-Duah, J. (n.d.). Ashanti stool histories . Accra: Institute of African Studies, University of Ghana. Ceremonies of enstoolment of Otumfuo Asantehene . Ashanti Stool Histories, Volume 2, Series No. 33. Accra: Institute of African Studies, University of Ghana.

50. MSN Encarta - Search View - Africa The People of africa section of this article was contributed by James L. Newman . indigenous african industry dwindled, and africa was forced to import http://encarta.msn.com/text_761572628__1/Africa.html

Search View Africa Article View To find a specific word, name, or topic in this article, select the option in your Web browser for finding within the page. In Internet Explorer, this option is under the Edit menu. The search seeks the exact word or phrase that you type, so if you don’t find your choice, try searching for a key word in your topic or recheck the spelling of a word or name. Africa I. Introduction Africa , second largest of Earth’s seven continents, covering 23 percent of the world’s total land area and containing 13 percent of the world’s population. Africa straddles the equator and most of its area lies within the tropics. It is bounded by the Atlantic Ocean on the west, the Indian Ocean and Red Sea on the east, and the Mediterranean Sea on the north. In the northeastern corner of the continent, Africa is connected with Asia by the Sinai Peninsula. Africa is a land of great diversity. If you were to trek across the continent, you would pass through lush, green forests and wander vast, grassy plains. You would cross barren deserts, climb tall mountains, and ford some of the mightiest rivers on Earth. You would meet diverse people with a wide range of cultures and backgrounds and hear hundreds of different languages. You would pass through small villages where daily life remains largely the same as it has been for hundreds of years, as well as sprawling cities with skyscrapers, modern economies, and a mix of international cultural influences. Africa is the birthplace of the human race. Here, early humans evolved from apes between 8 million and 5 million years ago. Modern human beings evolved between 130,000 and 90,000 years ago, and subsequently spread out of Africa. Ancient Egypt, one of the world’s first great civilizations, arose in northeastern Africa more than 5,000 years ago. Over time many other cultures and states rose and fell in Africa, and by 500 years ago there were prosperous cities, markets, and centers of learning scattered across the continent.

51. Akan-ashanti classify the indigenous people of Ghana into five major groups. The coastalAkan (fante) were the first to have relations with Europeans. http://www.beepworld.de/members18/shika-gold/ashanti.htm

Zurück On the basis of language and culture, historical geographers and cultural anthropologists classify the indigenous people of Ghana into five major groups. These are the Akan, the Ewe, MoleDagbane , the Guan, and the Ga-Adangbe. The Akan Group The Akan people occupy practically the whole of Ghana south and west of the Black Volta. Historical accounts suggest that Akan groups migrated from the north to occupy the forest and coastal areas of the south as early as the thirteenth century. Some of the Akan ended up in the eastern section of Côte d'Ivoire, where they created the Baule community. When Europeans arrived at the coast in the fifteenth century, the Akan were established there. The typical political unit was the small state under the headship of an elder from one of the seven or eight clans that composed Akan society. From these units emerged several powerful states, of which the oldest is thought to be Bono (also called Brong). As a result of military conquests and partial assimilation of weaker groups, well-known political entities, such as Akwamu, Asante , Akyem, Denkyira, and Fante emerged before the close of the seventeenth century. Asante, for example, continued to expand throughout the eighteenth century and survived as an imperial power until the end of the nineteenth century, when it succumbed to British rule

52. Ethnologue: Ghana It is an indigenous deaf sign language, also used by many hearing people. Partial bilingualism in fante and Nzema. 5% to 15% literate. Agriculturalists. http://www.christusrex.org/www1/pater/ethno/Ghan.html

Ethnologue Areas Africa Ghana 17,543,000 (1995). Republic of Ghana. Formerly Gold Coast, and British Togoland. Literacy rate 36% (1992 UNESCO); 41% (1977 C. M. Brann). Information mainly from GILLBT 1995, Vanderaa 1991. Data accuracy estimate: A2. Christian, traditional religion, Muslim. Blind population 60,418. Deaf institutions: 20. The number of languages listed for Ghana is 72. ABRON (BRONG, BRON, DOMA) ABR Niger-Congo , Atlantic-Congo, Volta-Congo, Kwa, Nyo, Potou-Tano, Tano, Central, Akan. Most speak and understand Asante Twi well. Speakers of one dialect have less comprehension of Twi. 25% to 50% literate. Largely Muslim. Survey needed. ADAMOROBE SIGN LANGUAGE ADS ] Adamorobe, a village in the Eastern Region. The district capital is Aburi. Deaf sign language . 15% deafness in the population; one of the highest percentages in the world, caused by genetic recessive autosome. The age range of the deaf is evenly distributed. They are considered full citizens. The village has been settled for 200 years. It is an indigenous deaf sign language, also used by many hearing people. Most users have no contact with Ghanaian Sign Language. Agriculturalists, firewood traders. ADELE (GIDIRE, BIDIRE)

53. Last Words / Mar-Apr 2005 / Indiana Alumni Magazine / IUAA There s a feeling among indigenous people that their language won t help their kids A single language called Proto united africa some 14000 years ago. http://alumni.indiana.edu/magazine/200503/words.html

Search: Join Update Your Record Contents Quick Links Chapters Chapter Resources Event Calendar Hoosier Travelers ... Interact With Us Researchers speculate that 90 percent of the world’s languages will be gone by 2100. Can they be saved? by DANIEL S. COMISKEY Samuel Obeng teaches linguistics at Indiana University Bloomington. Photo: Tyagan Miller Somewhere in the jungle of 19th century Venezuela, the story goes, the German explorer and geographer Alexander von Humboldt came face to face with the last speaker of the language of the Atures people. Such is the frustration of saving endangered tongues. "Many of these endangered languages have only one or two speakers," says Samuel Obeng, who teaches linguistics at Indiana University Bloomington. "In some cases, we're talking about languages that are probably gone as we speak." In fact, a language needn't be nearly that rare to be considered endangered. While isolated languages used to survive for centuries with just a few thousand speakers, the encroachment of civilization now makes this impossible. "The explanation can be summed up in one word: 'Roads,'" says Paul Newman, JD'03, professor of linguistics at IUB. "Roads open up an area to immigration from a majority population. Build a road into an isolated part of Tanzania, for example, and the tribal group quickly becomes Swahili speaking."

54. African Statues, Sculptures, Figures, Fetishes Baule people/tribe from Ivory Coast in Westafrica. The Baule/Baoule and theirart are Doll / puppet from the fante / Fanti people/tribe in Ghana http://www.vub.ac.be/BIBLIO/nieuwenhuysen/african-art/african-art-collection-sta

Pictures / photos / images of some STATUES, figures, fetishes, sculptures, puppets, dolls, door locks, carvings, statuary, in the African tribal, ritual, antique, ethnographic, classical, "primitive" art collection (of variable age, artistic quality, and degree of authenticity) Clicking on a small photo brings you a bigger photo. Some of the pieces are available (for exchange for instance). The attributions of the origin of the objects is based on their stylistic characteristics and/or on the data provided by the seller and/or experts, but of course certainty cannot be reached. 1. Bamana / Bambara / (Baumana) / (Banbara) people/tribe from Mali, West-Africa 1.1. Female janiform figure in the style of the Bamana / Bambara / (Baumana) or the neighbouring Marka/Warka and Bozo tribes/people Information about Mali and the art from that country can be found on the WWW: http://www.vmfa.state.va.us/mali_geo_hist.html Information about Bamana/Bambara ceremonies and art can be found for instance in the following sources: Jacques Kerchache, Jean-Louis Paudrat, Lucien Stephan, L'art et les grandes civililitations: L'art africain. Paris : Editions Mazenod, 1988, 620 pp.

55. AFRICAN WOMEN AND POWER: REFLECTIONS ON THE PERILS OF UNWARRANTED COSMOPOLITANIS African peoples are not isolated from the currents of change and their societies, the Ewe, fante and any other ethnic groups in the African continent, http://www.jendajournal.com/vol1.1/okome.html

Jenda: A Journal of Culture and African Women Studies (2001) ISSN: 1530-5686 AFRICAN WOMEN AND POWER: REFLECTIONS ON THE PERILS OF UNWARRANTED COSMOPOLITANISM Introduction: Gender, Globalization, Cosmopolitanism and Hybridity Since the ethos of the age of postmodern globalism is to consider the local and how it crosscuts with the global, it is worthwhile to foreground cosmopolitanism, globalization and hybridity. Cosmopolitanism implies multiple origins, being worldly, being au courant, being experienced in the ways of the world, being complex rather than simple, being all-inclusive, pervasive, being able to exist in, and affect the whole world. Globalization also implies the ability to cover a wide scope. It implies pervasiveness, inclusivity, and worldwide trends. Similarly, hybridity also carries notions of melding, mixing, and multiple origins. The homogenization of the woman question is primarily attributable to the Western hegemony in scholarship, funding and in the production of knowledge. In consequence, hybridity and cosmopolitanism have become the new and dominant ideologies. Consequently, many studies are churned out that explain not very much and Africa remains an enigma in the Western imagination. More seriously, Africa becomes even more of an enigma when Africans favor a variety of hybridity and cosmopolitanism that erases. African cultural philosophies are irrelevant to the constitution of ideals and desired values. To demonstrate what I mean, let me quickly make the following observations:

56. FAF - Preamble 1) RETURN TO africa’S ROOTS AND MODERNIZE THE indigenous INSTITUTIONS It reveals what efforts the people of Zimbabwe are making to come to grips with http://freeafrica.org/solutions3.html

Home The Solutions A WAY OUT OF THE AFRICAN CONUNDRUM An FAF Publication posted at various Africa internet discussion forums (April 1999) In many African countries, the institution of government has been corrupted and transformed into a CRIMINAL ENTERPRISE. The ruling elites do not enter government to serve but to FLEECE the people. In fact, politics is the gateway to fabulous wealth in Africa. Ministers do not resign; neither do presidents. They stay and stay and stay in power – 10, 20 and even 30 years or more. (Since 1960, there have been more than 300 African heads of state; less than 20 resigned or stepped down from power). Their primordial instinct is to LOOT the national treasury, perpetuate themselves in power and brutally suppress all dissent and opposition. And the worst part is, they do not invest their booty in their own African countries and choose to stash it in Swiss and foreign bank accounts. So what we have in many African countries is a PIRATE or MAFIA STATE – a government hijacked by a phalanx of gangsters, thugs and crooks who use the instruments of the state to enrich themselves, their cronies and tribesmen. All others are EXCLUDED. The richest persons in Africa are heads of state and ministers. And quite often, the CHIEF BANDIT is the head of state himself. This CABAL of scrofulous thieves, bandits and criminals have monopolized both economic and political power to advance only their interests and exclude everyone else a kind of an “APARTHEID” system. And it is this politics of exclusion and its attendant struggles for power that lie at the ROOT of Africa’s incessant woes and instability.

57. The African Experience Of God In traditional africa, that is, africa when people are being themselves, Buchie Emecheta s Head Above Water An Autobiography and several fante lyrics, http://www.crosscurrents.org/african.htm

THE AFRICAN EXPERIENCE OF GOD THROUGH THE EYES OF AN AKAN WOMAN by Mercy Amba Oduyoye Africans experience God Nana as the good parent, the grandparent. Some say he is father; others say she is mother. But the sentiment is the same: Nana is the source of loving-kindness and protection. MERCY AMBA ODUYOYE is a widely known African theologian, author of Daughters of Anowa (Orbis, 1995) and with Musimbi Kanyoro The Will to Arise (Orbis, 1995). Her essay appeared first in a special issue on Africa in The Way, the English Jesuit journal of spirituality, Summer 1997. Writing about Africa is a hazardous enterprise. One needs to draw up many parameters and make explicit the extent of the study. This becomes even more difficult considering the subject in hand. Whose experience of God are we dealing with? What is the extent of the Africa we are talking about? From the Mediterranean to the Cape of Good Hope there have been primal religious experiences of God issuing, for instance, in the building of the pyramids and continuing to undergird the annual festivals celebrated by West Africans. There are Muslims from Cape Verde to the Red Sea and down to Dar and throughout the continent, some of them having roots going to the beginnings of Islam while others are recent converts. The same goes for Christians. Africa also hosts Hindus and Sikhs and Buddhists and many others. We, therefore, want to talk about the experience of God in a multi-religious context.

58. Padan.org.it - Endangered Languages: 'Voices' Seeks To Preserve Languages The peoples of the world speak over 6500 separate languages. Voices of theWorld is reaching out to indigenous filmmakers and media around the world http://www.padan.org/padan/article738.html

Search / Cerca: daily padanian e-newspaper since 2003 Schiscia chì per registrass ::Categurij Geopulitica e Legislaziun Grafia Indipendestismo in del mund Lenguf-Languages ... Indes Categurij :: Cultüra:: Antulugia Storia lucala Liber e publicaziun Cüsina ... Indes Seziuni ::LINGUE PADANE:: ::Archivi:: Indes Argument Archivi di nöf Nöf semplificaa I pusee mej ... Giurnal ::Multimedia:: Imagin e Video A l'è proppi ver! :: Cunt Personal:: Ul to cunt Mesagg Privaa ::Vedrina:: Manifestaziun e Event Manifest Cuntatt ::Rasegna Stampa Lingue/Dialetti: Tutte le lingue sono moltitudini di dialetti. Newsweek - Europe's Economy: Italy's old Mezzogiorno was Europe's most impoverished region Newsweek - Padania/Mezzogiorno: «Il Sud d'Italia è la zona più povera d'Europa» New Zealand Republican Party - Republic Party Says: Maori Separatism Continues ... Rasegna Stampa : Endangered Languages: 'Voices' seeks to preserve languages Copenhagen, Denmark - In an effort to preserve thousands of vanishing languages around the world, the global ''Voices of the World'' project aims to build awareness of the diversity of mankind through a worldwide documentary film and media project.

59. In These Times 25/16 -- Out Of Africa Nearly a half century since the decolonization of africa, the question remains Why indigenous expression took on fresh value. Some Europeans, meanwhile http://www.inthesetimes.com/issue/25/16/zachary2516b.html

sitemap Nearly a half century since the decolonization of Africa, the question remains: Why is Europe still the best place to view or buy traditional and tribal African art? While the world has started to pay attention to the collapse of health care systems in sub-Saharan Africaand the concomitant spread of AIDS and the resurgence of "vanquished" diseases such as malaria and tuberculosislittle is said about the continent's cultural collapse. The governments that have plundered the continent's resources also have ignored the vast cultural treasures in their countries. Only African music retains a firm footing, because of its commercial base and vague attraction to listeners of Western pop. But Africa's great traditions of sculpture, mask-making and textile design are poorly 16th century ivory Benin mask, seized by British invaders in 1897. BRITISH MUSEUM recognized at home. Even behemoths such as Nigeria, Africa's most populous nation, or South Africa, the richest nation of black Africa, boast no museums where visitors are presented with anything like the breadth, diversity and sheer quality of the art produced across the continent. Instead, museums in Africa tend toward the local and disconnected. And that's in places where museum curators aren't selling off pieces themselves or conspiring with thieves. To get a feel for the immense diversity of tribal African art requires a visit not to Africa, but to London, Paris, Berlin, Brussels, New York, Washington or Los Angeles.

60. History Courses Sources of West African History; land and peoples; prehistoric beginnings; Factors in the economic history of Nigeria; indigenous economy; http://www.oauife.edu.ng/faculties/arts/Historycourses.htm

Faculty Course Description Home Academic Staff Faculty Links: Music English Philosophy Faculty Home ... Religious Studies CONTACT Department of History, Humanities Block 2, Obafemi Awolowo University, Ile-Ife, Nigeria List of Courses Available in the Department First Year Second Year Third ... Year Note: Apart from the compulsory courses (which are denoted with an asterisk), not all courses are available every year. Please contact the Departmental Office to confirm which courses are on offer in any particular session. Courses compulsory for History (Single Honours) students are marked with double asterisk. The Departmental Academic Programme is currently being reviewed and the list of courses on offer may change at anytime. All courses – apart from Research Project 1 and 2 (HIS 421 and HIS 422) carry 3 units each. First Year Harmattan Semester HIS 101 Culture History of Africa up to 1500 AD* HIS 103 European History 1300 – 1789* HIS 105 North Africa, C.7

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