"Contending that Armah makes a significant and valuable contribution to the problems of writing "outside the prison-house of conventional English," Ogede situates Armah's writing within its cultural, historical and political contexts and examines Armah's ability to create new literary forms based on his masterful manipulation of African oral traditons.

In the time since most African countries achieved independence from European colonial powers, it is unfortunate that these nations are still politically, economically, and culturally reordered by their former colonisers. This book argues that these nations often slavishly emulate Western values to the detriment of indigenous ones. It challenges the postcolony to ground itself in local experience and then nativise external values, which entails delicately sifting through both the domestic and foreign worlds to build a decent and humane society.

A comprehensive synthesis of the ideal of freedom in African culture from a pan-African perspective after independence.

A beginners' guide to the fundamentals of the Dru meditation technique, a method for soothing the mind and relaxing the emotions. The programme includes six short guided meditations designed to instill a sense of profound stillness, quieten and calm a stressed mind and reconnect with the important aspects of life. Each nine-minute meditations is based on one of the elements: Earth, Water, Light, Air and Sky.

Now a firmly established part of world literature course offerings in many general education curricula, African literature is no longer housed exclusively with African Studies programs, and is often studied in English, French, Portuguese, Women's Studies, and Comparative Studies departments. This book helps fill the great need for research materials on this topic, presenting the best resources available for 300 African writers. These writers have been carefully selected to include both well-known writers and those less commonly studied yet highly influential. They are drawn from both the Sub-Sahara and the Maghreb, the major geographical regions of Africa. The study of Africa was introduced into the curriculum of institutions of higher learning in the United States in the 1960s, when the Black Consciousness movement in the United States and the Cold War and decolonization movements in Africa created a need for the systematic study of other regions of the world. Between 1986 and 1991, three Africans won Nobel literature prizes: Soyinka, Mahfouz, and Gordimer, and the visibility of African writers increased. They are now a firmly established part of world literature courses in many general education curricula throughout North America. African Writers is meant to serve as a resource for introductory material on 300 writers from 39 countries. These writers were selected on the basis on two criteria: that there is material on them in an easily available reference work; and that there is some information of research value on free Web sites. Each writer is from the late-19th or 20th century, with the notable exception of Olaudah Equiano, an 18th-century African whose slave narrative is generally considered the first work of African literature. All entries are annotated.

This book deals with substantive issues that have the potential to enhance our understanding regarding how Marxist theory can be quite useful in interpreting Black specificities and the race paradigm. So far, Marxist theory has been excluded because it is supposedly class and economy reductionist, but the essence of this theory-dialectic-not only proves that it is a meaningful way of seeing racism for what it truly is, but also a way of filtering through the plethora of interpretations of what constitutes race. The timeliness of the approach should help revive discussion on ethnophilosophy as an ideology. So much academic consideration has led scholars to seriously underestimate ideology's extraordinary efficiency in blending into lived experience to the point where much of its most telling effects have become undetectable. This work suggests that critical theory must reorient itself and offers an important discussion on the dominant discourse of poststructuralism, postmodernism, postcolonialism, Marxism, African socialism, NZgritude, and Afrocentricity. The book's approach sheds a radical light on the claim for Black specificities and racism. It shows that racial and ethnological discourses are ideological and political mystifications, masking exploitation. Under such circumstances, racial and racist ideologies become cards to be played by the perpetrators or the victims, as the case studies of Haiti and South Africa illustrate. As can be seen, then, the intelligibility of racism and its various forms can only stem from an analysis of the social structures upon which they rest. Just to show how inextricably linked ideology, race, racism, political expansion, and economic domination are, the book looks at Africa and its Diaspora, revealing how Africans remain the scapegoat for racial 'othering' in the global economy's ideological praxis. In so doing, the book is also able to include African intellectuals' perspectives that have often been omitted from the dialogue on critical theory, race, racism, and Black specificities.

Starting with the premise that aesthetic choices reveal the ideological stances of translators, the author of this research monograph examines works of fiction by postcolonial African authors writing in English or French, the genesis and reception of their works, and the translation of each one into French or English. Texts include those by Nuruddin Farah from Somalia, Abdourahman Ali Waberi from Djibouti, Jean-Marie Adiaffi from Côte d’Ivoire, Ayi Kwei Armah from Ghana, Chenjerai Hove from Zimbabwe, and Assia Djebar from Algeria, and their translations by Jacqueline Bardolph, Jeanne Garane, Brigitte Katiyo, Jean-Pierre Richard, Josette and Robert Mane, and Dorothy Blair. The author highlights the aural poetics of these works, explores the sound motifs underlying their literary power, and shows how each is articulated with the writer’s literary heritage. She then embarks on a close examination of each translator’s background, followed by a rich analysis of their treatments of sound. The translators’ strategies for addressing sound motifs are contextualized in the larger framework of postcolonial literatures and changing reading materialities.