Mboya's impact derived from the fact that he dealt with African questions of immediate concern, interpreting them within a world framework, and speaking directly to the American position. Naturally, a variety of questions were raised during the several weeks' tour. But some of them constantly recurred.
March 1957 will live in history as the turning point in Kenya and African politics. In that month the desires and aspirations of some five million Africans were fulfilled as Ghana gained independence, and the hopes for self-government of millions of other Africans in trusteeship and non-self-governing areas were raised.
March 1957 will live in history as the turning point in Kenya and African politics. In that month the desires and aspirations of some five million Africans were fulfilled as Ghana gained independence, and the hopes for self-government of millions of other Africans in trusteeship and non-self-governing areas were raised.
WHAT ATTITUDES OR relations are created between the Press and the new governments of Africa will depend to a large extent on the background and reactions in the period of the nationalist struggle.
people believe there is some special connection between the democratic form of government and the party system so that one cannot exist without the other. This belief is strengthened by the fact that the freedom to form as many parties as people want is seen to be incompatible with a totalitarian r?gime.
TT IS UNFORTUNATE that our constitutional conference is still going on 1 and I am therefore unable to discuss certain aspects of the changes that we are trying to secure in the constitution. All that I can say is that our Government's intention is not to go back unnecessarily on any agreements that we made last year.
Today Africa is experiencing a critical social, political and economic transition. We are emerging from colonial rule to political independence; we are immersed in a massive transition in which we are seeking new identities at personal, national and international levels.
The struggles for environmental and gender justice have challenged how theology is done in Africa. This article framed within the context of continuous search for lifegiving African Christianity, argues that a radical relational solidarity that existed between African humanity and environment in some Zambian traditional societies was grounded on ecogender principle.