External Interference In Africa

When a handshake goes beyond the elbow, it becomes something else.

A story is told of a westerner who for the first time set foot on the shores of Africa. The only thing he was armed with was a Bible. As he approached the indigenous folks of the land who had never set their eyes on a white before, he signaled them repeatedly in the best way he could. He made gestures of plead and surrender. They welcomed him. Subsequently, he asked them to bow their heads so they could pray. He then handed them the Bible. The way I see it, there was a swap. It was as if our ability to think for ourselves and our system of doing things had crossed over into the hands of the other party. How then as a continent can we tackle the handshake that has gone beyond the elbow?

The word “interference” from the Oxford Learner’s Dictionary is defined as the act of getting involved in and trying to influence a situation that should not really involve you in a way that annoys other people.

External interference in Africa is not a new phenomenon. External interference has taken the form of economic exploitation, military intervention and political manipulation. As far as I’m able to judge, interference happens because of our own inferiority and the supremacy views of others. History has demonstrated not once or twice that their intentions appear to be noble in the beginning but when they have come in like the trojan horse they go beyond their mandates.

Interference in Africa commenced with slavery. When slavery lost its value, it graduated into colonization. At the time of colonization and after independence many coups were conducted with the support of foreign powers and former colonial masters. A typical instance was when someone was put in a plane and brought to his country to become a president. There have been 200 coups in Africa from 1965 to 2012. The European powers in Berlin had a conference and divided the continent of Africa into spheres of influence.

The west no longer had to use force and there was no competitor. There was dominance of one set of interests. The African American John Henric Clarke once said, “We regained independence by mimicking European governance systems.” African countries cannot succeed based on European systems. Neo colonialism is alive and most dangerous. It would be no exaggeration to say that the American and European powers are at their most diabolic. They interfere diplomatically by treating our heads of state in a condescending manner; militarily; through institutions like the International Monetary Fund and World Bank; by ensuring that our economic infrastructure is beholding to theirs through dollarization; through education; influencing our processes by lending us unsolicited advice telling us what to do; through non-governmental organizations, the US Aid for the purpose of influencing our processes and infiltrating our institutions.

The shareholding of the African Development Bank comprises Americans, Germans, Japanese, French. The Europeans interfere through post-colonial institutions like the commonwealth of independent nations, former French speaking nations. Africans must recognize our internal weakness.  The problem of Africa is squarely one of political leadership. Most of our leaders are thieves, individuals who are not interested in the interest of this continent. They tend to be manipulated and unfortunately the citizenry does not make demands on them.

There was a period in Africa within the span of two weeks, the American, Russian, French Chinese and Turkish ministers came around. What were they looking for? Certainly, their best interest. They engage little countries and not the East African communities or the Ecowas because they are big and not manipulable. The 14^th and 15^th days of 2022, the African heads of states and government were summoned to Washington DC after the President had spoken to them and given them photograph opportunity. The 54 African countries were given a sum of 60 billion dollars. Then the American President started engaging in bilateral agreements with Burundi, Lesotho, Kenya. World Trade Organization, the very first meeting of the United Nations in 1945 San Francisco. WTO was constructed in a manner that does not benefit us. The idea that Africa continues to remain a producer of primary goods, and we continue to consume value added goods.

The International Economic Architecture is one in which Africa does not participate in a meaningful way. For instance, the Bretton Woods institutions the World Bank and IMF created in 1944 in Bretton Woods in New Hampshire, British and American economists immediately after the World War II targeted the reparation of Europe through Marshall Plan. We are grafted into it and then we become beholden to them so that when you hear IMF is in your country you ought to be very worried because the prescriptions are one size fit all. The prescriptions of the IMF during the structure adjustment in 1980s, not a single country came out in proper shape.

I strongly assert that the most important weapon in the hands of the oppressor is the mind of the oppressed. As far as I am concerned, if what we educate, what we communicate, our narrative, is not controlled, it develops what we see that is a disconnection between leadership and citizenry, disconnection between the young and old, analogue generation that has power and the virtual generation that is unemployed.

Until the continent assures its stomach infrastructure and mental infrastructure by the ability to feed itself and to think for itself and ideate respectively, then I suppose this continent will be fed and thought for by others. We must be mindful of foreign goods even when it is a gift because believe you me, they do not mean well. It is said that “He who pays the piper calls the tune.” My take on this is that in order to be understood and respected, we must begin to pay for our own things.

It is our responsibility to safeguard our sovereignty, define our interests and the paths to achieve those priorities. We need to strengthen our capacity to define our own policies, honor them and to implement them for the benefit of our people is crucial to limit the interferences or otherwise minimize them. We should not keep blaming others for interference because it is counterproductive.

We should in turn invest in building our own capabilities to prevent and tackle interference effectively. We should ensure that we know what we want and how we can put forward our own interest and be able to deal with the interest of others so that we can obtain successful continental integration. We must solve our own problem. We have a responsibility to ourselves both at the leadership and civil society levels.

We must engage, keep shouting, without being diplomatic because diplomacy is lulling us into a false sense of security. In 1917 at Champa ran campaign, Mahatma Gandhi told Charlie Andrews that he doesn’t want him to participate because now the Indian must believe that they can do it themselves. I could not agree more that there comes a time in the history of a nation when even friends of goodwill must be told, “keep aside”. We want to believe we can do it. Your help must be surreptitious and subterranean.

Going forward, we must be conscious. As to training, we are to go to the westerners, learn what they teach but bring it back home and customize it for the benefit of our people. Learning is universal and defies geography, but it is wisdom to use what has been learnt for our benefit. We are capable of discerning who is better and that is the responsibility of our leadership, unfortunately our leadership is not doing well at that. That is why the demands from the civil society and Academia must constantly remind leadership that when you are dining with the devil you must do so with a long spoon.

I am not professing that we should shut ourselves completely from the world, rather we must define how we engage with the world. I dare say that as individual countries we are weak but the bigger we are the better. Kwame Nkrumah’s speech on the 24^{th of} May 1963 he said, “The only way in which we are going to ensure that we survive in this hostile world is to have one government.” I am absolutely convinced that if we want to stop foreign interference and engage constructively, we must have a large market and that market will be the East African market and in Ecowas to create the ECO currency which was torpedoed by the French.

Well, I must say it is a way of immunizing ourselves against nations of not only Europe but China, Russia, Turkey, Qatar, Emirates who are increasingly coming into our continent. But beyond the faults in the African Union, Agenda 2063, the 7 Aspirations are designed specifically to ensure we form a bull walk against this foreign interference. External interference is an intergenerational battle, and our duty is to carry the torch. If you ask me, the worst mistake we can make is to throw in the towel.

• – By fellow Esther Arthur Maclean

Reference The 10^th National Security Symposium held in Kigal, 8^th May 2023

A Future in Crisis

Red, gold, green, and a black star make up the Ghanaian flag. I interpret these colours as symbols of our past, present, and future. Red represents the past – the blood shed by our forefathers in their fight for independence. Gold and green symbolize the present – the abundant mineral and natural resources, respectively. Black signifies the future – Africa’s unity and freedom in the struggle against colonization.

But how can we boast of African unity when we divide ourselves along ethnic lines on a national level? Take phrases like “Hmmm, as for this tribe, they are proud,” “Ei, be careful, this tribe is too spiritual,” “Oh forget, this tribe is very lazy,” and “Haven’t you heard this tribe is so violent?”

By matching a tribe to each phrase in a blink of an eye, you’ll agree that ethnic stereotypes and prejudice exist among different ethnic groups. These stereotypes form the foundation of tribalism, which has become almost as common as the air we breathe. The icebreaker for two strangers in a typical African society is to inquire about one’s ethnic group. In that moment, we intentionally forget the bonds of nationality that unite us and instead focus on the differences that drive us apart.

Let’s travel back to an unfortunate aspect of Africa’s history – the pre-slavery and colonisation era. Europeans used the divide-and-conquer principle to manipulate the African market and eventually colonise Africa. By heightening tensions among the various ethnic groups, they could conquer an entire continent. Tribalism’s prevalence in Africa allows foreign entities to manipulate decisions, indicating a failure to learn from the past. As Spanish-American philosopher and writer George Santayana said, “Those who cannot remember the past are condemned to repeat it.” Unfortunately, this seems to be the case for Africa.

In this present age, the story of tribalism can be likened to an old song left on repeat: we are both familiar and bored with it. For something so ingrained in our society, it might seem meaningless to keep hammering on the same point, a point that great scholars and intellects have often spoken about and admonished against. The truth is, we all love a sense of belonging, of being loved and fitting in. And so, it is only natural that once we find ourselves in that group, we will do everything within our power to fiercely defend it – to make our inner circle safe and convince ourselves that our outer circle is wrong.

The best illustration for this analysis can be linked to an experience I had while watching an episode of National Geographic. I found it absurd that a lion would attack and kill another lion because they belong to different prides. To our human eye, they all appear the same, yet sadly, they don’t perceive it as such. Of course, we can attribute this to their limited intellect, leading to such poor judgment. However, what about us, the supposedly high-intellect creatures known as human beings, and even grander, as Africans? What excuse do we have for looking down on our fellow Africans simply because they belong to different tribes?

The effects of tribalism are disastrous, leading to violence and civil unrest. The Rwandan Genocide of 1994 and the Niger Delta Conflict in Nigeria are historical examples where the dormant volcano known as tribalism erupted, leading to loss of lives, economic hardship, and widespread political instability hindering the realisation of African unity.

What then is the approach for overcoming this thorn in Africa’s flesh? The answer lies in you – yes, you, the one reading this! Tribalism is a mind-set issue. It primarily involves a way of thinking and perceiving one’s customs and traditions to be superior to all others while harboring negative feelings for other tribes leading to prejudice and bias without any concrete evidence. We must remember that no tribe is superior to the other; rather, each tribe is unique and contributes to the rich cultural diversity of Africa. As we interact with an unbiased opinion of people from other tribes, we begin to realise that many stereotypes held were untrue.

Although school is a great avenue for interacting with people from various ethnic backgrounds, it is easy to fall into the tribalism trap when we join associations that single out a particular ethnic group. Instead, we must aim at clubs and societies that encourage healthy ethnic diversity. As parents, it is normal to want the best for our children, even if it means guarding them from being victims of the negative stereotypes associated with other ethnic groups. However, it is important to relate with individuals as just that rather than jumping to hasty generalisations. There are many important factors to consider when marrying, so it is disheartening to dwell on reasons that have no factual bearing. Another area where tribalism tends to rear its ugly head is in politics. The antidote to tribal politics is a strong sense of nationalism where we first identify as patriots before members of our ethnic groups. Our fierce loyalty should permeate our decision-making and influence our choices.

Furthermore, as individuals, we must proactively speak out against tribalism and stereotypes, both in our online and offline interactions. Each one of us holds a leadership role because we are all agents of influence. Therefore, regardless of the context – whether in the workplace, church, school, or within the digital realm – we must actively denounce tribalism and advocate for unity. Although the government, media, and other institutions play a role in the fight against tribalism, we must remember that we, as individuals, make up the government and take up roles in these institutions. As individuals, we can make a difference once we set out to be the change we want to see.

Lest I forget, tribalism is often perceived as the product of a backward society whose antidote lies in education. However, studies have proven that it is made more prominent by education and modernity. As individuals compete for jobs and positions – political or otherwise – they are more likely to align themselves with their ethnic tribal lines. In this context, the words of Charles Kettering become poignant: “We should all be concerned about the future because we will have to spend the rest of our lives there.” Although the effects of tribalism might be in our favour in these present times, we need to be mindful of the future we are creating for the next generation.

A future crisis for Africa is related to the fact that as we deepen the cracks of tribal sentiments in our dealings, the walls of peace and governmental stability we have enjoyed will eventually crumble, making our beloved black star a symbol of an elusive goal.

– By fellow Josie Okai

Tribalism: An African Form Of Racism

Nothing in Nigeria’s political history captures her problem of national integration more graphically than the chequered fortune of the word tribe in her vocabulary. Tribe has been accepted at one time as a friend, rejected as an enemy at another, and finally smuggled in through the back-door as an accomplice. – Chinua Achebe (The Trouble with Nigeria)

The above quote resonates with almost all African countries; in Africa, a great deal of the people primarily find their identity in ethnicity in place of national identity, and this also has significance in their desire for political power.

“I have never eaten any better Ga kenkey since I started school here”, These are some remarks that I and some of my friends make often. We will then describe how bad Ga kenkey was in Kumasi, comparing them with those in Accra.

I never thought such comments were tribalistic until I discussed them on the Central Leadership Program WhatsApp page.

I hardly pass on any tribalistic statement consciously, but I find it very difficult to criticize those who do that. Having different cultures as Africans is a special fact.

The diversity of Africa has had a great positive impact on the continent, only a few negatives of which include tribalism is included. Almost every Ghanaian or African has experienced it one way or another; we can be tribalistic, consciously or unconsciously.

There is no difference between a white man discriminating against a black man, i.e., racism, and an African discriminating against a fellow black man, i.e., Tribalism. It is just like a child saying stealing from his parent is taking, but stealing from a stranger is stealing.

Tribalism is more incapacitating than racism because your fellow African despises you just because of tribal differences.

We have been taught in Social Studies several times that inter-ethnic marriages are one of the best ways of fostering peaceful cohabitation among Ghanaians, but we all wrote them for marks, but our inner selves disagree. We have young Africans who still believe their tribe is better than others, forgetting they were Ghanaians before becoming a Fante.

We cannot even stand up against tribalism against a fellow Ghanaian who might even call a friend but be on the call and shout #BlackLivesMatters. I am not against standing up against racism but channeling ten percent of that energy into fighting tribalism would have more effect. Also, the same black life matters, whether it is being destroyed by a fellow African or a non-African.

For the past few years, racism has been one of the weapons that has hindered national development in most African nations. From school admissions to the election of the president, you might be remembering how someone denied you an opportunity because you are from a certain tribe. But also remember when you witnessed someone being denied an opportunity or when you denied a person an opportunity because of his or her ethnicity. But travel outside the continent and get those opportunities without being denied based on your tribe, then come back to deprive others of such opportunities.

Meritocracy over “he is from my tribe”, should be the basis for appointments and elections.

There is no problem with being proud of your tribe, but it should not escalate into hating other tribes or allowing it to affect national decisions because Ghana is first before one’s tribe. We have other external factors hindering our development, and we should not allow artificial borderlines to be a hindrance.

We are more connected by the WWW than we are physically. We can stay behind our phones, laptops, and tablets to fight for the common good using hashtags, but we must fight against ourselves immediately when we introduce ethnicity to the discussion. We want to stay connected to the whole world, but we don’t want to be connected to our countrymen.

Education has been the solution to most of our problems, but the issue is the application. After being educated on the effects of tribalism and the essence of unity, what next?

In Matthew 5:36–39 of the Holy Bible, Jesus Christ succinctly said, you can’t put new wine into old wineskins; else it will burst, but you put new wine into new wineskins. Similarly, you can’t be educated on tribalism or read this blog and mix the information with the preconceptions you had about other tribes.

We must have a renewal of mind, or else we will be impoverished. Tribalism should not be a burden to Africa; we need a change of attitude.

We must stop judging ascent, surname, dress, tribal marks, and other physical appearances. We should not expect to stand by dividing ourselves; we stand by uniting and supporting each other.

We must remember that God created humans, Africans, Ghanaians, tribes, and any other identity in that other, so we should learn to see ourselves in others irrespective of where they are from.

According to the Greeks, there are three kinds of people on earth: the Idiots, the Tribesmen, and the Citizens. Idiots are those who just do not care; they live life without consequences. The tribesmen are people who look at everything from the point of view of their tribe. These are people who believe in you only if you are part of their tribe.

They call a thief from their tribe “their thief,” and for that reason, there is no serious punishment. Citizens are those who like things the right way; they respect rules because they have consequences for them; they respect the views of others even if they have differences.

Research shows that Africa has more idiots and tribesmen than citizens. Tribesmen can become citizens through orientation, and idiots can become citizens through education and constant law enforcement.

Reflect on your life. Where do you belong, and where do you want to be?

Food for thought, thank you!

Fellow Benjamin Ghanney.

Africa; The Fox And The Elephant.

‘Fox, fox, fox go into the box, no, no, no why, why, why because I am too big because I am too big’. When I read the topic “the real size of Africa,” this nursery rhyme that has been taught in Ghanaian nursery schools immediately came to mind. The fox has a few characteristics we could admire and they are that the fox performed two actions, as indicated by the rhyme. One, it was aware that it was much larger than the box, and two, possibly most significantly, it refused to go inside the latter because it was too large.

After reading this, I hope you will choose to be a fox rather than an elephant. Instead of an elephant that only recalls pain and mental servitude, envision a fox that is self-aware of its true size and would have the audacity to refuse, a small box that would confine you.

It seems a bit far-fetched to use a silly old nursery rhyme to illustrate how the Mercator map’s downsizing of Africa’s actual size may have influenced Africans’ perceptions of their own continent. However, this is a significant issue that requires consideration. Since 1569, the Mercator projection has served as a model for the global map, serving as a tool for educating people about the regions and nations that make up the globe.

Africa’s size was not actually lowered; rather, the other nations and continents were increased, which gave the impression that Africa was smaller than it actually is. Africa’s actual size was distorted on the map, along with the sizes of other continents and countries, making them appear larger or comparable in size to Africa. According to the Mercator projection, Greenland and Africa are almost the same size. Africa is 14 times larger in actuality. Imagine it.

The issue is that the map, which has distorted country and continent sizes, has been utilized to misinform people all across the world while educating and informing them. Africans falsely believe that their continent is smaller than it actually is, whereas others falsely believe that their nation or continent is large.

People need to be informed about the reality in order to shift their perception of Africa as an underprivileged area of the world. Or that snow, lush grass, and clean air are only found in the western hemisphere. This fact should motivate Africans to visit the southern regions of Africa when they are in the Saharan region or to be intrigued about what Eastern Africa possesses that Western Africa does not.

There is a large world out there that has to be explored; this distortion may have that effect on Africans. This is somewhat accurate, however, the Africans have not thoroughly explored and discovered their country.

In reference to the fox and the box, Africans must recognize and comprehend that we are too huge to fit inside any box made by the Europeans. This is crucial because we are led to feel that the world is smaller than others and that we are also inferior. Making us believe that our world is smaller and less expansive than theirs. This makes me laugh because, although we have not finished exploring it, we’re in a hurry, and some people even make it their life’s work to travel across Europe.

I feel that if we take the time to learn about how beautiful our country is, we will be ready to travel internally and be open to understanding the value of connecting with our neighbours, and we will eventually discover how great our impact can be on the globe at large.

The second thing we can learn from the fox is to speak out and say no when we are asked to enter a box that limits us to sets of rules or a world view of inferiority. Africans are diverse and dynamic in every way, which I believe is our strength. Let us be mindful not to be an elephant that never forgets as we strive to be the fox who knows its worth and is confident to refuse to be put in any confinement.

From the story, elephants at a young age are bound by a rope and as they grow up, are conditioned to believe they cannot break away because they are being held by the same rope even though they would be over 5 times bigger and stronger. They believe the rope can still hold them, so they never try to break free. The only reason that the elephants were not breaking free and escaping from the camp was that over time they adopted the belief that it just was not possible.

The story of the elephant being bound by a rope is a powerful metaphor for the limitations we often place on ourselves. Just like the elephant, we sometimes believe that we are bound by circumstances or past experiences, even when those limitations are not real. But here is the thing: Africa should not be like the elephant. We have the power to break free from any self-imposed limitations.

Our potential is boundless, and our abilities are far greater than we might imagine. We constantly need to be reminded that personal growth and progress are not defined by the past but by our willingness to learn, adapt, and challenge ourselves. It is never too late to pursue our dreams, overcome obstacles, and achieve our goals.

One thing that disturbs me is that Africans are not only elephants but we are elephants that hand down the trauma and memory of the past to other generations consciously or unconsciously thereby causing a cycle of fear, inferiority, and a fox ready to enter a box. So, don’t be like the elephant that stays bound by an illusionary rope. Be brave, be bold, and believe in yourself like the fox.

Embrace the opportunities, learn from failures, and keep moving forward in the confidence of your identity. Your potential knows no bounds, and your journey is waiting for you to explore it fully.

THE END

The Absent Soul Of Africa

I was in Primary 4 when ‘Art’ was introduced into our mental dictionaries and curriculum, and a lithe new teacher to our class. I knew it was ‘Creative Arts’ in full, but I would not appreciate that it was but one arm of art, and so was ‘Music’ which was taught separately by a rather burly teacher, until I was far more grown and could perceive better the depth of words, and especially of ‘art’.

Some disciplines of art can be technical, standardized, all pitch-perfect C-sharps and perfectly angled demi-pointes, and perhaps that is to maintain some sanity, because art is largely diverse, fluid and most importantly, peppered with the spice of the potter’s very fingerprints on his clay, or the painter’s peculiar brushstrokes on his canvas. Each artwork has somewhere within it, an element of the artist behind it. Sometimes it has more than just an element: artists can purposely pour some of their essence, a portion of their being, a story of their lives, into their art. Other times, the work just tells what kind of person they are. Their way of life. The food they eat. The clothes they do or do not wear. Their beliefs. The deity they may worship. I believe Theodore Dreiser put it succinctly, ‘Art is the stored honey of the human soul.’

And so it is with African art. From carvings in caves to war weaponry and bronze sculptures, stories of the people behind them are told. Pictures of how they dressed and accessorized, built their houses, led their people, fought wars and conquered enemies are painted, leaving generations to come with important information about, and highlights in the lives of their fathers, and grandfathers and now forefathers as they lived and moved and had their being. And so African art is an important part of African history. It tells the African and the foreigner alike the story of the African.

However, the great majority of historical African artworks have long been away from home. During the colonial era, the perpetrators looted Africa almost empty of its most valuable aesthetic artworks, carrying off stones and sculptures as trophies after battle – simply stealing these pieces. Today, they sit pretty in European and American museums, on display for people to gawk at in wonder, telling stories that don’t hold as much weight in the setting in which they are being told as they should back where they are supposed to be told – stories of the African being told in Europe and in America instead of in Africa.

They are viewed as part of another’s ‘rich culture’, and of course, as a valuable source of income, as their uniqueness and pricelessness draw more than just attention and awe but also significant revenue, from which the governments of the countries within which they are situated are benefitting – benefits so significant that calls for these art pieces to be returned to their rightful owners have been ignored or refused.

A few efforts have been successful out of the futile lot of them, such as in the case of the Zimbabwean Bird, whose importance to the people of Zimbabwe cannot be understated – it is the national emblem of the independent nation – appearing even on their coat of arms and in their flag. But many other pieces remain in the British, German, French and other museums.

The bust of the royal wife of the Pharaoh Akhenaten, great queen of ancient Egypt, Nefertiti; a statue more than three thousand years old, is currently in the Neues Museum in Berlin, Germany. It is reported that there was a consideration of its return to its homeland, but Adolf Hitler decided against it. The piece has remained there till date.                                                                                                                   

The Rosetta Stone, also a property of Egypt, is a huge slab of basalt, and can also currently be found in the British museum. On it are hieroglyphic, demotic and ancient Greek writings, which are reportedly an official decree, pledging loyalty to the then king, Ptolemy V. These writings have served as a key help for scholars in interpreting ancient Egyptian hieroglyphic texts. The stone is estimated to be worth 7.2 million dollars today.

The Benin Bronzes are a large range of art pieces produced in the kingdom of Benin, a wealthy and industrious kingdom in what is in this present day, Nigeria. The pieces adorned the walls of the palace of the kingdom but were not merely decorative pieces. They were used by the people of Benin for religious rituals and are said to be visual archives of the political, social lives, and even told the history of the people of Benin and that of their kingship. Today, some of the Benin bronzes are also in the British museum.

It is gravely wrong that African art is being housed outside Africa, but even graver are the consequences on the continent and its people. With the physical presence of these pieces of art and culture and history missing from Africa, as has been the case for years now, the soul of what Africa was is missing as well. With the artefacts are gone the stories they tell, the events they represent, all the information they give, the essence they carry. What is available – the very few ones left behind, together with oral tradition (and we all know how unreliable oral tradition can be) – would have to suffice; generations to come will have to make do with these. Large portions in our history are unfilled, untold.

There are many variations of a single occurrence which could be attributable to oral tradition and the fact that written documentation had not been developed by that society then. Meanwhile, westernization rapidly sweeps over us, like a plague, a replacement of our culture. Post-colonial effects still affect how we even regard what was and is ours – but that is a conversation for another time.

A huge chunk of our history is gone. And with it, a similarly sized chunk of our culture and our collective identity. And without those tangible reminders of what had been, in the face of all the changes that have happened and continue to happen, we would not even realise that we must at a point lift our heads, look around strangely and ask, ‘Who were we, before any of this?’.
THE END.

Sources of images

Zimbabwean bird – https://www.herald.co.zw/returning-looted-artefacts-will-finally-restore-africas-heritage/

The bust of Nefertiti – https://www.nbcnews.com/id/wbna41239337

The Rosetta Stone – https://www.britishmuseum.org/blog/everything-you-ever-wanted-know-about-rosetta-stone

Benin bronzes – https://rightforeducation.org/2022/01/17/the-call-to-return-stolen-african-artifacts/

How Great Thou Art.

Growing up, the bustling business district of Adum was my only encounter with African art. The intricately carved ‘aboduaba’, though beautifully crafted, held a daunting aura for me. To my young and naïve mind, they symbolized African Traditional Religion, a practice I wanted nothing to do with. Yet, it was equally interesting to watch white tourists flock to them, eager to purchase these artifacts at exorbitant prices, as mementos of their African adventures.

It is only recently-in my defense, I am not very ‘artsy’-that I have come to realise something peculiar about my Africa and our heritage. African art, at its core, goes beyond the boundaries of mere carved wood. It is an opening into a world of culture, history, and creativity that I had not quite appreciated.
Imagine this: African art that dates back to the Middle Stone Age contributing to modern understanding of early humans. We are not just talking canvases or sculptures but rock art. These ancient doodles were not just any drawings, they were engraved into cave walls like amazing prehistoric graffiti! Giraffes and greenery in the Niger Saharan desert caves? It’s as though nature had a grand makeover!

These ancient artists were not just storytellers but classified environmentalists, showing us that even the most arid places were once lush and full of life. African rock art isn’t just art: it is a time machine to a wilder, greener past.

African artwork is a well-coordinated inter-cultural buffet. Each element is inspired by unique geographical flavors. Picture this: a remarkable array of metalwork, woodwork, sculpture, architecture, textiles, painting, and pottery. Beyond the tangible, our music and dance forms are significant facets of art, birthed right here on this continent.

From the intricate Asante silk weaving of the symbolic Kente to the raffia embroidery by the Kuba people of Congo, African art is a celebration of creativity. Today, in Ghana, Kente reigns as the face of traditional weddings, prompting guests to eagerly inquire, ‘Did you see the Kente gown the bride wore?’

Woodwork is a cornerstone of African art, exemplified by the Ibibio people of Nigeria, who employed a unique technique of mud-soaking and oiling their carvings. They infuse these carvings with such thought and passion!

Clay and Metalworks also play starring roles in the art scene. Evidence of meticulously crafted clay pieces dating back to the 5^th Century speaks to the ancient tradition of clay modeling. A good example is the Ounjougou pottery in modern-day Mali. Meanwhile, the folks of Ife in Nigeria were skilled smiths, fashioning bronze and copper into famous works like the Obafulon masks.

Among these remarkable art forms, my personal favorite is the enigmatic Great Wall of the ancient Zimbabwe Empire- a stone structure that continues to baffle modern architects. It is a testament to Africa’s architectural prowess. Our own version of a giant Rubik’s cube!

Let’s not forget about our music, our Afrobeat, and the richness of our unique sounds infused with cultural influences from every corner of the continent. Our dance like the lively Adowa, the captivating Tanoura, the powerful Quda, and the very famous Basarwa dance has traveled the length and breadth of the world.

Africans are indeed a wellspring of creativity and talent. What a privilege it is to be African and to take pride in this profound artistic heritage!

It is no secret that Africa endured a grim chapter of human resource exploitation, however, what usually goes unnoticed is the sad truth that the continent’s craftmanship was equally plundered.  It is ironic that those who stripped Africa of its labor force also coveted its artistic genius.

In a rather shocking reality, more than half a million African artifacts-by some accounts, a staggering ninety percent of Europe’s cultural treasures from Africa- are outside their origins and seem destined to remain there. Some pessimists have likened attempts at restitution to the mostly impossible task of unifying North and South Korea!

Just as human lives were traded into slavery, works of art were forcibly yanked from the hands that created them. Take for instance, the infamous 1897 looting of the Benin Bronzes, 5000 in total were pillaged from the Benin Kingdom Palace after its historical Great Wall was unceremoniously torn down. These precious pieces were then auctioned off to buyers around Europe.

Sadly, this narrative is not exclusive to one corner of Africa. All 54 African nations have experienced some form of ‘Artnapping’. In Ghana, during the British ransacking of Kumasi, some Asante art pieces were stolen, including the Golden Head of Karikari, believed to be the largest surviving gold work of art from Sub-Saharan Africa. This object is currently in the Wallace Collection, a museum in London.

Artnapping is a tragic chapter in Africa’s history. It is a method through which the continent has been stripped of its cultural identity. It is a story of forgotten narratives, unsung heroes, and an uncelebrated way of life. It compels us to cling to narratives imposed upon us, leaving us wanting other cultures because we have lost our way.

Despite the skepticism surrounding the return of our looted art, some progress has been made. Activists’ groups and individuals like the International Inventories Program, Nii Kwate Owoo, Jelili Atiku, and Otumfour Osei Tutu II have taken action to raise awareness and demand restitution. In 2022, United States Museums returned thirty-one of the stolen Benin Bronzes to the Nigerian Government. This included the famous ‘Head of an Oba’ which was stolen from the palace of the Oba Ovonranwren.

As a result of these events, at the turn of the 20^th Century, there was an influx of African Art on the European Market. This stirred the curiosity of young artists. They found themselves deeply intrigued by the emotional, psychological, and spiritual themes crafted into those creative works- an aspect that was missing in Western Art. 

This ignited a turnaround in Western Art circles. Artists like Pablo Picasso, Henri Matisse, and Amedeo Modigliani eagerly embraced this African influence. Picasso’s famous ‘Les Demoiselles d’Avignon’ echoed the abstract forms of African masks, Matisse’s ‘The Dance’ showed dynamic energy which can be akin to our music and dance. Similarly, Modigliani’s ‘Portrait of Jeanne Hébuterne’ exuded a level of simplicity that is usually found in sculpture works from Africa. How satisfying!

Fast forward to today, there is a resurgence of interest in African art fueled by our people. Contemporary artists such as El Anatsui, Yinka Shonibare, and Sokari Douglas Camp are making strides across various art forms. They are shedding light on the rich artistic traditions of the past while redefining them to suit modern audiences. This is beautiful proof of how relentless our people are in holding on to and fighting to restore what has been taken.

Granted, we may not have all artistic prowess, but there are many ways to connect with and support African Art. You can join the movement in your unique way. Start by visiting an art museum like the Nubuke Foundation, it is a great way to immerse yourself in African creativity.

Online searches are another way. You can delve into African Art on the internet, read articles and share posts like this one to spread the word. Here’s another thought: consider starting your own art collection! It might sound a bit ambitious, but it is a meaningful way to contribute.

Why is this important? Because our art is more than just beautiful pieces, they are our story, our heritage. A vital part of who we are as a people. If we lose touch with our art, we lose a significant part of our identity. And if we do lose our identity, our roots, how do we thrive as a people?

-By Fellow Akua Amponsah

Unveiling Africa’s True Size: Potential, Power, and Perspective. (Pt. 2)

We often associate powerful nations with larger land sizes, but this oversimplification misses the bigger picture. True knowledge of Africa’s land size unveils its potential, resources, and population size. It’s about recognizing what we have and how efficiently we can utilize it.

While land mass certainly plays a role in a nation’s capabilities, the quality of its human resources matters even more. A country can have vast lands, but without skilled, motivated individuals who can harness their potential, those lands may go to waste. The true indicator of a nation’s strength lies in its people

With its enormous land size and a population projected to reach nearly half the world’s by the end of this century, Africa holds a significant advantage in the global landscape. It has the potential to influence culture, economics, military power, and food security worldwide. But how can Africa harness this potential? The key lies in leveraging its growing population. A large population means more labor force, innovation, and the manpower to tap into its abundant resources. True size awareness enables us to break free from limitations and bottlenecks caused by inaccurate estimations.

As we delve deeper into the true size of Africa, we encounter a multifaceted perspective. Understanding Africa’s true size also highlights both opportunities and challenges. The vast expanse of land carries immense potential, abundant resources, and a rapidly growing population. Yet, there is a fear of mismanagement, and exploitation that looms large, concerns about effective governance, sustainable resource management, and equitable distribution of benefits. It becomes evident that the true beneficiaries of Africa’s potential are not just those looking from the outside but also the people within the continent who must confront their ignorance.

In a world filled with misinformation, embracing the true size of Africa is a call for authenticity. It’s about recognizing that much is given, and much is expected. But beyond that, it necessitates a well-equipped and trained human resource to fully develop the continent. Opportunities abound, but they must be harnessed wisely.

Understanding the true size of Africa is not just a matter of numbers and geography. It’s about self-awareness and recognizing the inherent potential that resides within the continent.

Recognizing the true size helps us identify our limitations and, more importantly, how to overcome them. Failure to do so can result in bottlenecks and missed opportunities. The true size of Africa should catalyze progress, not a hindrance. With great size comes great responsibility, and Africa must rise to the occasion by equipping and training its human resources for the journey ahead.

So, in the grand scheme of things, does size truly matter? The answer is nuanced. While land size is undoubtedly a factor, it is not the sole indicator of a nation’s potential or power. What truly matters is how a nation leverages its resources, human capital, and strategic vision to drive progress and development. Understanding Africa’s true size will be key to its success on the global stage as the world continues to evolve.

Understanding the true size of Africa is not merely an academic exercise, it is not just a matter of geography; it’s a matter of perception and potential, it is a powerful tool for self-realization and global recognition. It is an opportunity for Africa to tell its own story, challenge stereotypes, and showcase its authenticity. It’s time to discard the distorted maps of the past and see Africa for what it truly is – a continent with immense land, resources, and a burgeoning population.

As we unravel the opportunities and challenges presented by Africa’s vast landmass, let us remember that size alone does not dictate destiny. It is the vision, determination, and collaborative efforts of the people within this vast continent that will pave the way for Africa’s future success. Africa’s true size is a call to action, a call to harness its potential, and a call to shape its narrative on the global stage.

Africa, embrace your true size and seize the future with confidence.

–By Fellow Antoinette Naa Ayeley Mensah

Unveiling Africa’s True Size: Potential, Power, and Perspective. (Pt. 1)

“Does size matter?” This age-old question has taken on new meaning when we consider the vast continent of Africa. For centuries, we’ve been fed a distorted perception of Africa’s true size, and it’s time to set the record straight. In this blog, we embark on a journey to explore the vastness of Africa, debunk misconceptions, and shed light on the significance of embracing its actual dimensions.

We start with a profound question: How would your perspective shift if you discovered that what you’ve always known about Africa’s size has been a misconception? It’s a disconcerting revelation, yet one that holds tremendous significance. Researchers now tell us that the commonly accepted depiction of Africa on maps is inaccurate.

It’s time to challenge our conventional understanding of Africa’s size, shaped by distorted maps like the Mercator projection. These maps exaggerate the size of regions closer to the poles while diminishing the true dimensions of equatorial areas. Consequently, Africa, nestled near the equator, appears much smaller than its colossal reality. This misrepresentation can have far- reaching consequences, perpetuating misconceptions about Africa’s potential and its place in the global landscape.

In today’s digital age, maps play a pivotal role in shaping our perception of the world. However, their accuracy is not always guaranteed. Africa, a continent teeming with diversity and vitality, has often been misrepresented as smaller than Asia, North America, and Europe on many maps.

Africa’s true scale is nothing short of astonishing. It sprawls across approximately 30.2 million square kilometers (11.7 million square miles), making it the second-largest continent on Earth, trumped only by Asia. To put it in perspective:

• Africa dwarfs continents like North America, Europe, and Asia.
• Europe, often seen as substantial, is merely a fraction of Africa’s size.
• You could fit the United States, China, India, Japan, and Western Europe within Africa’s borders.

What does land size signify? For some, it represents boundless potential, with vast expanses of resources like crude oil and minerals waiting to be tapped. It also signifies a burgeoning population that could shape the continent’s destiny. But for others, land size may appear as nothing more than desolate expanses of arid desert.

Our perception of land size can influence how we view a country’s potential, resources, and even its people. But does land size correlate with power and potential? Not necessarily. We’ve been conditioned to associate powerful nations with larger land masses, while smaller territories are often labeled as “third world.” However, is this a fair assessment of a nation’s potential?

To be continued…

Determining the Future Now

I remember most of the things I learned when I was young. I always joke that I have a bad memory given that I never remember to complete tasks and always forget details of recent events. But I still remember intricate details of activities I engaged in when was young – even the faint smell of medicated powder and ideal milk that was my childhood. Scientists say that ages 0-8  are the formative ages of a child where their cognitive, logical, emotional, and other important skills are fully developed. Thus, what they experience during this period would most likely inform their behavior, reasoning, and judgment.

That is why we have to safeguard the future of society through education.

The greatest asset any country has is its human resource. A country may be filled with natural resources but its ability to make useful these resources would be determined by the skills and values its people possess. Consequently, if we do not imbibe in children the right values at an age where they are building attitudes, behaviors, and character, we set the nation up for failure. Investing in education involves investing in educators; upgrading the quality of teacher training schemes, providing adequate compensation and benefits to motivate teachers, and improving learning facilities while enforcing a maintenance culture that will keep these structures running.

Most importantly, it involves prioritizing the development of soft skills in children. This onus lies upon us Christians, who possess a unique set of values by virtue of the Holy Spirit within us and the word of God which we live by. We must bring the values from the church into society, make a conscious effort to integrate these principles into national policies and ensure that they are enforced.

Ultimately, the change starts from within. Instead of preaching these values, we must be these values; and believe that our light will so shine before men and set an example for the next generation.  In the words of the late Whitney Houston, children are the future, teach them well and let them lead the way.

KEEP THE HOPE ALIVE

Not even the effulgence of the bright morning sun and the cock crow were able to brighten up Afua’s morning as she pondered upon how bleak the future of Ghana seemed. She describes it as ‘Ghana walking on a razor’s edge.’ She looked dejected as we spoke. Finally, with a deep sigh, she said “Ghana is deeply entrenched in the mud, all hope is lost!”.
My heart was with her because no one can deny how prices are currently skyrocketing- a dollar is now worth ten cedis. Truthfully, I could not blame anyone who had such a pessimistic view concerning the future of Ghana as Afua. Nonetheless, I refused to be convinced that the hope for a bright future is forlorn.

I love the words of Christ in John 9:5 so much. It reads, “As long as I am in the world, I am the light of the world.”
I am affirmative that Christ would be happy if Christians would also say this to the hopeless. Undoubtedly, when hope is lost then doom is assured. Believers must lighten up the world with a better perspective for our dream Ghana.
Bearing up this hope, we can arise and take up leadership positions with all boldness. This boldness is not sourced from just our abilities but from our knowledge of who we walk with-Christ!
Arise O sons of God, arise O sons of Abraham, and let us hope against hope for a better Ghana.

Fellow Esther Naa Ayorkor Doku.