My Beauty Best Teacher

Nicholas Kristof's Africa, Andrea Bohnstedt writes in the Star

Kristof tells a story of ‘Africa’ firmly through the lense of a humanitarian NGO fundraiser – there is little notion of a continent turning itself around in this succession of people whose condition improves from wretchedness to bare survival thanks to Western-funded charities. He could have come to Kenya: there’s a good bit of wretchedness here, too, what with the famine in the Horn, and Kibera is a tried and tested (in fact, internationally famous) showcase for urban poverty. But Kristof and his travel mates could have also met up with Martin Oduor Otieno to hear a bit more about KCB’s regional expansion, with Airtel’s team to hear about their pan-African plans, with Vimal Shah to learn about a regional agricultural and agroprocessing firm. Maybe visited the NSE? Chatted to Stella Kilonzo about regional capital market integration, or asked Suzanne Kilolo Kedenge about digital investor relations management, or perhaps listened to Isis Nyong’o talk about mobile advertising? Kenya has some kickingly capable women and no, they don’t all excel at grinding millet. As it stands, the article is one neatly executed piece of pan-continental character assassination.

Hama Tuma in Pambazuka

A national flag, a black oppressor in a Mercedes Benz and a Rolls Royce, palaces and corrupt and hedonistic existence for the few and Africans were expected to hail this as freedom and salvation. Those who said the emperor was actually naked and that colonialism has continued in a new garb (with the old stink in place) were quickly silenced. Belgian and CIA agents collaborated to have Patrice Lumumba murdered. Freedom fighters Um Nyobe, Felix Moumie and later on Mondlane, Machel and Cabral were gotten rid off in one way or another. Pan-Africanists with a strong anti imperialist stance were made victims of foreign-engineered coups, as in Ghana and Nkrumah. Colonialism never left but wore a new mask; Africa was doomed as the traitors had a field day, selling the whole continent without any scruples or qualms.

TED Fellow Ndubuisi Ekekwe writes in Nkpuhe:

Let us we focus on advancing technology and knowledge capital in Africans to mitigate the impacts of trade shocks across the continent. This will help the continent better prepare for the cyclical ups and downs. Let Africa build technology clusters and advance knowledge. It is a better idea of having integration when regions join resources to create Knowledge Economic Communities (KEC). If African regions are connected through technology partnerships and networks, we will realize that currency integration will evolve naturally in this already interconnected world. Our monetary structures are weak and a single currency could hurt Africa deeply since our national budgets are still deficits-prone. Greece has offered a practical lesson for African scholars of current integration and we have to plan very well.

Via the VOA:

Algeria is preparing to host the second Pan-African Culture Festival, and the first in 40 years. The event hopes to draw hundreds of thousands of people to Algiers this July to celebrate Africa's artistic renaissance...[continue reading]

Bande annonce du festival panafricain 2009 version anglaise
by eljazairpanaf

In a Reuters report Katrina Manson contrasts the viability of rough and ready Nollywood fare with the art house but utterly dependent-on-subsidies 'FESPACO movies':

In the time it takes for a lovingly crafted art house movie to emerge as winner of the top prize at Burkina Faso's pan-African FESPACO cinema festival, Nigeria's prolific producers will already have churned out another 50 films.
They might be tales of cannibalism, sorcery and jealous girlfriends who shrink their errant boyfriends into bottles, but Nigeria's $450 million home video industry is the third biggest in the world, after America's Hollywood and India's Bollywood.
By contrast, FESPACO's filmmakers -- considered the best on the continent -- rely on dwindling donations, and scrabble for private financing and poor distribution deals amid a spate of cinema closures...[continue reading]

In Africa News Fredrick Mugira writes about the "Death of African Soccer":

The development of African soccer is very slow because Africans themselves lack interest in supporting and promoting local clubs. “How do you expect to develop Ugandan soccer alone?” he -Hajji Mulindwa Katabani an investor in Biharwe FC-laments. He says even people who have enough funds to support such teams shun them because they fear to risk their money in what he called, “such unprofitable ventures.”...If talented African football players leave their countries to play in foreign countries or leave this sport to find alternatives where they can earn a living, who then will develop local football? Abbas Sendyowa, is a committee member of the Pan African Confederation of African Football (CAF). “There is a problem of lack of interest from Africans themselves. Several Africans have a negative perception that English soccer is more entertaining than their local football, as a result this discourages local talents,” Sendowa contends. Africans must develop African football in the way they want it. This does not mean that it has to be on the standards of European soccer.”...[continue reading]

In a Guardian review of Richard Dowden's Africa: Altered States, Ordinary Miracles John Ryle calls for a halt to generalizations:

People shouldn't write books about Africa. Not the whole of Africa. When was the last time you read a book about Eurasia? Never. The vastness of the European-Asian landmass precludes useful generalisation. And Africa is just as various, if not quite as huge. There are almost as many countries, rather more languages and a comparable degree of environmental diversity...In an important sense, "Africa" is a western invention. Despite attempts by visionaries to promote unity among the states that inherited dominion from Europe's retreating empires, African politicians have never paid anything more than lip-service to the pan-African ideal. African writers have an uphill task reclaiming the term "Africa" from the mythic associations it has in western literature. Most of these writers don't write about continental aspirations but about the worlds within a single country, leaving generalisations to World Bank experts, grandstanding politicians and Hollywood stars...[continue reading]

From the African Executive:

In search of development, African states have adopted all language requirements such as good governance, human rights and so on, to be able to access aid from the West. While many of the values of human rights, good governance and rule of law are fundamental and appropriate democratic norms in Africa and elsewhere, the parroting of these terms without critical analysis and contextual application of same is quite concerning...[continue reading]

David Kaiza writing in the East African discusses the wider cultural impact of Nollywood:

The future impact of this is beyond what Pan Africanists a generation ago would have dared dream: Almost at one stroke, these films have ring-fenced the African world. Once, not too long ago, scholars looked at the African world as a fractured existential context in which Africans craved for Western objects by which to present themselves.

Were they more gifted? No. They had the advantage that the pre-colonial cultures their peoples developed remain, to this day, intact and wholesome. Along the length and breadth of Nigeria, annual cultural festivals provide a rich heritage of types, symbols, language, narratives and drama that creative Nigerians dip into time and again.

The Ft reports:

Gulf-based private and public equity fund managers have this year shifted some of their vast wealth from Asia and the Middle East/North Africa region to the world’s poorest region: sub-Saharan Africa. These portfolio flows to a half-dozen countries have been accompanied by direct investment in property and other sectors...The Gulf push into the sub-Sahara reinforces pioneer efforts, notably by Saudi Arabia’s Prince Alwaleed bin Talal whose Kingdom Holdings created a $125m joint venture in 2004 with New York-based Zephyr Investment for African private equity. Its best-known success was a $20m stake in the pan-regional mobile provider Celtel, which was later acquired at a hefty premium by Kuwait owners. The prince has joined HSBC in a separate dedicated vehicle.
As petrodollars head towards these locations, western wealth advisers who have shunned them may re-examine their assumptions and consider participation a viable emerging market option.

Emira Woods and Lisa VeneKlasen of FPIF write:

The African political landscape is being reshaped by women, generating hope for the future of the continent and raising the bar for democracy worldwide...Governments have set concrete targets for women's participation in political bodies. The newly formed Pan African Parliament has also implemented affirmative-action measures to ensure a minimum of 30 percent representation by women, all of whom have been elected to office in their countries.But African women's rising power is measured not just in numbers. In Liberia, the same women who bore the brunt of the country's more than two decades of war are the ones leading the struggle for peace and carving out a new economic and political path.

An FT report on African infrastructure finance states:

Passions run high over all forms of privatisation and private-sector involvement in public utilities. But many experts and officials at international institutions say there is no option between public and private sectors. Infrastructure needs, they argue, will never be met without the resources of both...It has become clear that areas such as transport will continue to depend heavily on injections of public investment and donor support, but public money will have to used in different ways to combine with commercial interests. Mobilisation of capital, including private-sector capital, is one of the “pillars” of the New Partnership for Africa’s Development (Nepad), the economic revival initiative launched five years ago...Africa can also bring to bear its own private savings. South Africa’s Public Investment Corporation, which manages pension funds, is backing a Pan-African Infrastructure Development Fund, aiming initially to raise $1bn for long-term equity investments with participation from other pension funds and the AfDB.

George Ayittey of the Free Africa Foundation writes:

1) Never Forget Your Roots

Africa's traditions, institutions, and customs are integral part of your heritage. This heritage includes participatory democracy based on consensus, free village markets, free enterprise and free trade. You cannot reject this heritage and remain African.

2) Seek Ye First the Economic Kingdom in the Private Sector

There is nothing wrong in wanting to be rich, but nobody became rich working for a wage/salary, unless he was prepared to steal or embezzle, like the African kleptocrats. But that does not pay in the long run. Earn your wealth in the private sector by actually producing something, even charcoal. If capital is a problem, do as the illiterates do by pooling savings as in the revolving credit schemes.

3) Privatize the Universities

Africa's universities should be privatized. They may be given a fixed annual government subvention and then allowed to raise their own revenue and manage their own affairs. This way, they can uphold academic freedom, which is currently not possible with the head of state, often a military imbecile, as the chancellor.

4) Demand and Defend Freedom of statement/Media

Recall that the first critical step in problem resolution is the exposure of the problem. Without freedom of statement this is nearly impossible... "African governments are responsible for the underdevelopment of African literature. Among the four main problems inhibiting the development of African literature is the expulsion of prominent African writers . . . the absence of African writers in international debates, absence of integrative policies and lack of publishing infrastructure" . All African intellectuals must demand the right to free speech and defend the rights of others for the freedom to speak, publish and write...

5) Practice Intellectual Solidarity

Respect and assist members of your own profession, regardless of differences of opinion. If one is under siege, all wherever they may be --- in or out of government, in or out of the country -- must go his or her aid. You may need group assistance yourself in the future. And extend this solidarity to other groups fighting the same cause as well...
6) Demand National Conferences

When a national crisis erupts, demand that a national dialogue or conference be set up to resolve it, as is done in African villages. The national conference must be sovereign and its decisions binding on all parties, including the government...

7) Disband the Military or Cut It in Half

No African intellectual with an iota of intelligence and a modicum of Pan-Africanist spirit would support, much less serve, a barbarous military regime. Ever! All those African countries that imploded were ruined by the military.

8) Pan-Africanism

Pan-Africanism, originating from the belief that African countries share common problems, common solutions, and common destinies will remain a dream unless you learn more about African countries other than your own.

9) Set Up a Rival AU
The time has come for the useless OAU(nowAU) to be disbanded or for a rival body, the Organization of Free African States to be set up. It should be made up of strictly democratic countries. OFAS can be set up under the aegis of President Nelson Mandela of South Africa.

10) Selectively Repudiate Foreign Debt

Insist that foreign aid be given only to democratic African countries. Time and again, foreign loans are taken by corrupt, illegitimate and repressive African regimes without the approval of the people.

Kofi Akosah-Sarpong writes:
Prof. Ali Mazrui’s address at the 30th anniversary celebration of the Dakar, Senegal-based CODESRIA on the theme “Intellectuals, Nationalism and the Pan-African Ideal” reveals the growing talks, African-wide, about the implications of the African culture and the continent’s development process. The central theme of Mazrui, currently Chancellor of Kenya’s Jomo Kenyatta University of Agriculture and Technology, address is twofold. Why African intellectuals are mediocre and why this informs their inability to appropriate Pan-Africanism ideals into Africa’s development process. I would prefer why African elites have not being able to appropriate African cultural values into Africa’s development process as other elites in other parts of the world have done in their development process.

Using the East African region as a continental reference, Mazrui, known globally as one of Africa’s leading thinkers, reveals how undemocratic political climates undermined Africa’s intellectual growth, and how, by extension, this impacted on the continent’s development process. Unlike other ex-colonies, such as Japan, of which Mazrui used greatly as an example to show how African elites failed to match their Western education with their African values in both their intellectual development and the continent’s progress, the trouble with African elites and the continent’s development process is that, the elites play with ideas are not informed by Africa’s innate, indigenous values or ideas by rather the Western ideas that they have had in formal schools.

Mazrui himself shows this contradicting and confusing state of the African elites in this statement: “Uganda had for Head of Government a person who had changed his name because of admiration of the author of the great English poem, Paradise Lost. Obote became Milton Obote out of admiration of John Milton.” While in the spirit of universal intellectuality Obote could admire Milton, his admiration for a non-African poet and the fact that he is a Head of State, may have let Ugandan and African youth to admire more non-African elites than indigenous Ugandan and African elites. The central issue here is role model, values, and inspiration in the development process. In this sense, Obote did not deeply help the growth of African values and her progress. If Obote had done so, and by implications of Mazrui’s own account of the mediocrity of African intellectuals, and greatly touted a non-African value not because he was educated in Western paradigms but, like most African elites, because either he did not understand African values deeply enough or was mesmerized by Western values or did not respect African values or was confused about African values in relations to the continent’s progress.

Still, Mazrui’s argument that “The capacity to be curious and fascinated by ideas has to start early in the educational process. The spirit of intellectualism has to be nourished from primary school onwards, but it can die at the university level if mediocrity prevails,” reveals that the problem of Africa’s intellectual growth is not only at the university level but also at the primary school level; where the values, images and examples which are heavily European-centred are formed. So, if the African primary education system is heavily Western structured, it flows and grows to the high school level, and then later to the university level; thus sowing a culture of mediocrity, in terms of African values not predominantly dictating the intellectual life of the African child early enough. It is in this sense, that Ghana’s Dr. Y.K. Amoako, the former UN Economic Commission for Africa executive secretary, has observed that Africa is the only region in the world where foreign development paradigms dominate her development process. Not only does this indicate that Africa’s development process is not “culturally close” to Africans, but also a revelation that African elites are mediocre in both their intellectualizing and their direction of the continent’s progress.

This has made the African elite mediocre in their own innate environment and in their development process struggles. The mediocrity has come about because Africa’s elites do not think deeply from within Africa’s values first and the enabling aspects of their colonial legacies second in the continent’s development process. Mazrui himself testify of the Japanese elites doing so in their country’s development process. “In this connection it is worth bearing in mind important differences between the westernization of Africa and the modernization of Japan after the Meiji Restoration of 1868. Japan’s original modernization involved considerable selectivity on the part of the Japanese themselves (“Western Technique, Japanese Spirit”). The whole purpose of selective Japanese westernization was to protect Japan against the West, rather than merely to submit to western cultural attractions. The emphasis in Japan was therefore on the technical and technological techniques of the West, rather than on literary and verbal culture. The Japanese slogan of “western technique, Japanese spirit” at the time captured this ambition to borrow technology from the West while deliberately protecting a substantial part of Japanese culture. In a sense, Japan’s technological westernization was designed to reduce the danger of other forms of cultural dependency.”

This process should starts from childhood to adulthood based on a curriculum skillfully cast in African values first and any other borrowed ones second; more especially, in preparing African elites’ minds at an earlier stage: from primary and high schools levels. It is in this process that African elites, from their early formation to their university crystallization, will be “culturally close” to the African society, will be culturally close to the African’s progress in the continent’s development journey. By not being culturally close to the African society, African elites could not undertake the Japanese cultural selectivity in relations to their colonial legacies and the enabling aspects of the global culture, and, have, therefore, become both heavily technologically and culturally dependent upon the Western world despite their superb innate culture having huge technological and cultural values for progress. Writes Mazrui, “The nature of westernization in Africa has been very different. Far from emphasizing western productive technology and reducing western life-styles and verbal culture, Africa has reversed the Japanese order of emphasis. Among the factors which have facilitated this reversal has been the role of the African university as a vehicle of Western influence on African culture.”

The challenge for African elites today is how to overturn the contradiction they have caused in Africa’s progress by thinking first from within African values first, by matching African values with the enabling aspects of their colonial legacies and the global values, and by intellectually linking this “to the wider world of scholarship and science.”