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Tarcisio Gazzini

Agreement, the more favourable treatment shall be applicable’. 46 In the preamble of the Pan-African Investment Code (PAIC), for instance, the Parties recognized ‘their right to regulate all the aspects relating to investments within their territories with a view to meeting

in African perspectives in international investment law
From colonial to cross-cultural psychiatry in Nigeria
Matthew M. Heaton

published in my historical monograph Black Skin, White Coats: Nigerian Psychiatrists, Decolonization, and the Globalization of Psychiatry. I would like to thank Ohio University Press for permission to reproduce it here. 2 As noted by al-Mahi in his introductory comments at the First Pan-African Psychiatric Conference (Lambo, 1961 : 11). 3

in Global health and the new world order
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Tim Woods

into two parts: Chapters 1 to 4 focus on pan-African commonalities, while Chapters 5 to 7 offer more detailed, historicised and territorialised accounts of recent South African writing. Chapter 8 attends to a more overarching issue of the usefulness of metafictionality and postmodernity as terms to understand African literature, and also acts as something of a concluding assessment, especially since all the preceding

in African pasts
Africa’s Quest for Authentic Knowledge
M. John Lamola

discipline to which he himself wanted to contribute. As mentioned in his autobiography, Nkrumah got his MA in philosophy in 1943 at the University of Pennsylvania, Philadelphia, and registered soon after for a PhD in “ethno-philosophy”. He actually wrote the thesis but could not defend it before leaving in 1945 to Britain, where he served as secretary to the fifth Pan-African Congress. I am indebted to William Abraham for providing me with a copy of the typewritten manuscript. The word “ethno-philosophy” already appears in the title: Mind and Thought in Primitive Society

in The Pan-African Pantheon
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The Philosopher-Poet
Kwabena Opoku-Agyemang and Cheikh Thiam

-colonial layers are thereafter introduced into the preface. The immediately obvious layer is geographical, as John of the Cross becomes the embodiment of Europe, introduced to a preface that has hitherto been grounded in Africa through Mudimbe’s reference to the Congo. Uprooting the setting from Africa to Europe suggests a complex engagement with hybridity that is the reverse of the journey of intellectuals such as Mudimbe himself who – like Pan-African contemporaries such as Ghana’s Ayi Kwei Armah and Nigeria's Wole Soyinka – travelled to the West

in The Pan-African Pantheon
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Ogun’s Bard
Sanya Osha

humiliation and psychological abjection. Once released from jail at the end of the civil war in 1970, Soyinka ventured into self-exile in Ghana (where he had a spell editing Transition , the landmark Pan-African cultural journal), undoubtedly to create some distance between himself and the traumatic experiences of incarceration. Shortly after, he was offered a fellowship at the University of Cambridge between 1973 and 1974, which served as the beginning of another fertile period for him. Several major literary works such as The Bacchae of

in The Pan-African Pantheon
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Pioneering Feminist
Ada Uzoamaka Azodo

dual city. 26 Survival in the African section only occurs through family ties, hope and steadfastness in the belief that everything will be alright in the end. 27 The novels mirror Marianne’s life, her activism and her work. 28 In Un chant écarlate – published posthumously – which inscribes the legacy of Mariama in indelible ink in the hearts of the Pan-African literary world, Schwarz-Bart notes that Bâ “speaks, telling the oldest and yet the most extraordinary story in the world: how a woman can marry without having chosen her husband, how she can have children

in The Pan-African Pantheon
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Dakar’s ‘old city’ and beyond
Liora Bigon

old city centre sell ‘Senegalese’ pictures. These are based on copies of photos of local Sufi saints, brought back from China after a careless process of duplication and enlargement, as well as price reduction. 20 Present urban manifestations of popular memories and identities in Dakar form a ‘spectatorial realm’. 21 This ranges on the visual level from the festivalisation of the city (pan-African and

in French colonial Dakar
Critique and utopia in Benita Parry’s thought
Laura Chrisman

And it is also to be found in Said’s Culture and Imperialism classification of ‘decolonising discourses’ as a progression from nativist through nationalist to liberationist theory.11 Rebutting Said, Parry points out that Not only are the stages less disjunct than the periodisation suggests – messianic movements and Pan-Africanism were utopian in their goals, Nkrumah’s nationalism was not exclusively Africanist, acknowledging as it did the recombinant qualities of a culture which had developed through assimilating Arabic and western features, and so on – but the

in Postcolonial contraventions
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Joseph Heller

and turned their attention to détente beyond the borders of the Middle East, leading, eventually, to the War of Attrition which presaged the Yom Kippur War. The patrons realized too late that the conflict was so dangerously great they had lost control over their clients. Nasser held the key and, although he did not want the war, he became its victim because of his pan-Arab, pan-Islamic and pan-African

in The United States, the Soviet Union and the Arab– Israeli conflict, 1948– 67