This timeline followed by the author leaves out decades worth of information on how the relationship became volatile. The following chapter then begins to talk about the conquerors and conquests of Africa. Not only did this not follow chronological order but this also changed topics from a topic of capital to a cultural topic. This could easily confuse
In doing so, Africa develop their own path, which the continent had become increasingly integrated economically, with trade occurring between North-south and east-west. Indeed, there is still a pattern of economic dependence continues, but the owners of the continent are still finding their truth own way. In general, the imposition of colonialism on the continent of Africa occurred for many reasons, not the least of which was economic. Alternatively, its development would be significantly different and many of the problems that plague it today would not exist. Overall, it was a very interesting, significant contribution to review this journal article of Myth of
(Thomson, 2000: 2) Due to the limited exposure that Westerners receive of Africa via broadcast Journalism as their sole source. It easy for Westerners to assume that Africa is a continent of corruption, famines, disasters and civil war, and although those factors do exist in some countries of the African continent – it is highly wrong to assume that these things shape African politics. It then becomes significant to understand African politics as not to be misled by media selectivity of mud huts, Wild Animals
Things Fall Apart Whether British Imperialism in Africa was good or bad is still a hot topic today, despite the fact that it happened a century ago. Imperialism is when the Europeans invaded Africa and colonized it and forced their culture onto the natives. Even though there were definitely some positive effects for Africans, the effects of imperialism in Africa were mostly negative; borders weren't placed well, native Africans were made as slaves, and religion was forced upon them. Some positive results are the following: Europeans brought new crops, some political stability, education/ literacy, and better medical care including hospitals and medicines. These were indeed beneficial to the African people, but the long term negative consequences outnumber the long term positive greatly.
But what’s not equal about this is that the way of the African life has changed and since they are not too well about the Europeans way, the Africans had a hard time to adapt. What causes the Europeans to be so powerful upon the African? Well it’s simple they have advanced technology and also have superior militaries and the result of this was that the Europeans could conquer any country that has low
The people making up this continent speak a multitude of languages (around 2000), they have different beliefs and they belong to many different cultures and traditions, and hence have very different literatures. “The fact that they share a common history of colonialism and exploitation is not enough to just lump their literatures into a single pigeon-hole” (Saro-Wiwa 155) because by doing so, those that have little knowledge about the continent and its people are enabled to think of Africa as a continent of people who share a common literature and culture hence not fully expressing the continent’s diversity. When describing the literatures of the African people, Achebe uses the analogy of new-born infants to show how literatures found in the continent may seem similar but are actually different and hence should not be grouped together; he says “If you look cursorily one infant is pretty much like another; but in reality each is already set on its own separate journey” (Achebe 4). As can be inferred from Achebe’s analogy, it is very inaccurate to group African literatures into one category because doing so implies that the literatures are similar and uniform thus failing to express their
Mbiti has taken a step forward in trying to Christianity and Islam must be considered indigenous and traditional religions in Africa, because of their deep historical roots of the continent (223). So powerful is the argument may seem, it is worth noting that the view has not gained acceptance by many researchers. Some researchers, for example, E. Bolaji Intogou, Christopher J. Opuku Ejizu Kofi Asare and others want to keep and use the "traditional" word for the initial experience of the sacred is grown from the African people and the expression of this practical experience through various different ecological and socio-historical. What should be stressed, however, that the term "traditional" does not mean that African religion is static or unchanging from one season to another. According to the original meaning in Latin, trader, the term implies that the life experience and expression are delivered from one generation to another.
Booth’s entire essay sought to affirm that Christianity is an African religion by showing how much its introduction into Africa was carried out by the black people who led the establishment of churches related to the Western controlling of distinguishable African character. Christianity was a factor of great change in Africa. It brought entirely new opportunities to some, and undermined the power of others. The spread of Christianity paved the way for many commercial speculators, and, in its original European form, denied people pride in their culture and ceremonies until Africans were able to fuse their own culture into it to truly make it their
Hence, focusing exclusively on great powers implies that third world is unimportant, indeed invisible According to Neuman, the past decades has seen a number of studies questioning the applicability of existing International theory. How could experiences of Africa and scholars generated by Africans contribute to greater understanding of international relations? The focus here is, therefore to borrow from Arlene Tickner (2003a:300), on the developing world as an agent of international relations knowledge rather than an object of international relations study, African experiences provide insights for the development of international relation theory and policy far beyond the continent (2001:150). If one considers the interest in indigenous knowledge from Africa and the rest of the developing world in relation to fields such as natural medicine, it becomes clear that it is not an idea that knowledge from the non-western world can influence the west (Mazrui 1997:410). Before exploring the scope of the possible African contribution to the understanding of international relations, it is important to clarify what is meant by African, in this context who can speak on behalf of Africa.
Furthermore, the audience is restricted which the African languages as the main language of African Literature. We can refer to Ken Saro Wiwa’s argument, “There was no question of my writing in Khana because no one else would have understood it”, The language of African literature: A writer testimony. Realistically, the writers have more advantages to write in colonial language as long as they perpetuate the African experience, they could reach millions of people while they would have had only thousands of people as their audience if they decided to write in their mother tongues. However, for Ngugi the African writers should write in their mother tongues so that they can come back to their traditions, for these authors the only way to have a profit is by translating their books into English which would change the meaning of the original text as