https://neiu.academia.edu/ChielozonaEze
The age of the West or of the Pacific? Sorry, you may be a decade behind.--
By the way the Japanese are the ones who bought US companies in the 70s. Just for the record.
Kwabena, I am sad to hear of your missing siblings.
Professor Gloria Emeagwali
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Chielozona Eze <chieloz@gmail.com>
Sent: Saturday, December 15, 2018 7:15:50 AM
To: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of Blaming"I hazard this position: the Chinese are continuing from where the Europeans left off or are giving up. In short, the dependency and inferiorization of Africans, both products of European colonization, are being capitalized upon by the Chinese in ways that defy simple analyses" - Kwabena,
In 1860, two tiny countries in Europe, Britain and France, humiliated China in what came to be known as the Second Opium War. From 1937-1938, the small country of Japan humiliated China in what is now widely known as the Rape of Nanking (up to 300.000 dead). From 1958 – 1961 China experienced a devastating famine that cost about 45 million lives. A cursory glance at modern Chinese history tells me that they did not succumb to any form of self-pity and feckless moral posturing. Rather, they went back into themselves, asked conscience-rattling questions as to why Europeans beat them at their own games. Gloria Emeagwali's points about Europe not having invented much of what now defines the modern world is well taken. You can even add to the equation astronomy, algebra, algorithm, Arabic numerals (the DNA of modern mathematics and computer science). If I were a European, I would only say: And so what? You guys invented these things, we put them to a better use.
That seems to be what the Chinese are saying today. They are aware of the fact that the industrial revolution, which has shaped the world from the late 18th century till date, is a largely European thing. And so what? You guys invented these things, we put them to a better use. They learned the secret of survival in our modern world and started practicing it as far back as in the 1970s when they started buying up American companies, dismantling the machines and reassembling them in China. They intensified it all in the 1980s and 1990s when they partnered with Western companies to build infrastructures in China, but under one condition: that they teach Chinese the how. They literally paid billions of dollars to acquire the know-how.
Of course, the Chinese are not missionaries, eager to build infrastructures in African countries for 72 virgins in the afterlife. Why should they? The most important question for African intelligentsia is whether Africans ever seek to acquire the know-how. I still remember when Julius Berger's networks of roads were commissioned in the 1980s in Nigeria. You could travel from Enugu to Lagos (about 800 kilometers) in six hours. Now, it takes about a day because parts of the roads have gone back to the state of nature (apologies to Hobbes), and Nigerians don't seem to possess the basic knowledge (or the will) to repair the already built roads.
Responding to the shock of European science, Edward Wilmot Blyden one of our ancestors in knowledge famously claimed that science was evil and essentially European. It was in the nature of Europeans to "take the raw material from Africa and bring them back in such forms as will contribute to comfort." Africans on the other hand weren't meant for the destructive work of science Rather, their nature was to provide spiritual and moral uplift in the world (Christianity, Islam and the Negro Race, 1887). He set the tone for much of African response to the world (see Senghor and Negritude), establishing our current magical thinking that often accompanies our scream of Eurocentrism.
I like to think of Arthur Schopenhauer's (1788-1860) notion that the world is "Will and Representation," to mean that humans are no more than what and how they perceive themselves in relation to reality. The world is just an idea that issues from the individual to the degree that he or she conceives of him or herself. A person who perceives himself as a slave acts slavishly.
We can slice and dice Eurocentrism as much as we want, the truth is that the West has shaped the world in the last five hundred years. The sooner we make peace with this fact and seek to master its secret, the better for our future generation. James Baldwin grappled with the same issue and came with the sad, but true judgment that he was "a kind of bastard of the West." But then he vigorously asserted his right to be, masterfully deploying the language of the West.
I would rather be happier if my child learned to be a computer programmer than be among the deluded young people (especially in South Africa) who twit and post on Facebook that science must fall because it is racist and Eurocentric. Arguing against the fact that we are in the age of the West is like Jonah kicking and cursing in the belly of the whale. The old guy is gonna be disgorged on the shores of Nineveh. Good news is that Jonah eventually embraced his responsibility.
Chielozona
Chielozona EzeProfessor, African Literature and Cultural Studies, Northeastern Illinois University; Extraordinary Professor, Stellenbosch University, South Africa.Fellow - Stellenbosch Institute for Advanced Studies, South Africawww.Chielozona.com
https://neiu.academia.edu/ChielozonaEze
--On Sat, Dec 15, 2018 at 5:05 AM Kwabena Akurang-Parry <kaparry@hotmail.com> wrote:
--Ken, I have a different take on your perspectives below:
for one, the interactions between south and north are extraordinarily powerful, as the term diaspora now is totally different from the 1950s, and has become the locus for amazingly powerful writing and film. the success of nollywood has transformed world cinema, including against nollywood at home and abroad; the same is true for much literature.
the visual arts are often more engaging, for me, when located in african spaces, as is the music especially.
what else? the styles that emerge; the openness to other cultural influences.
Caveat: not a literary or film scholar/critic. I doubt if filmic interactions between the South and North are osmotic, let me say one of mutual acculturation. From my considered opinion, popular Nigerian films and Ghanaian films imitate "Western" genres, except that story lines may have some "local" contents. Pop music is the same: gesturing or throwing up the hands, holding groin parts, displaying expensive cars, abusing women, deploying guns, lingoes, etc. I think the cultural contact from day one has been unidirectional flowing from the North to the South, and "Southerners read Africans, hunger for such. Here in Ghana, films made in Kumasi that explores "local" subject matter are derided because they lack the "West" at the center of their meta-narratives and cinematography. Why names like Nollywood and Ghallywood? These say it all. By the way what is popular in Ghana is Mexican soap opera full of violence, drug trafficking, exploiting women, gun-totting bandits, etc. While the Ghanaian film industry is on the precipice of decline, we have been very innovative translating Bollywwod (Indian) soap operas in Hindu or Indian-English accent into Twi/Akan, the common language in Ghana. The story does not end there. We have panel discussions of these Indian films. I am gradually concluding that we just hate to love our own! Certainly, I am not an Afropessimist!Kwabena
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Harrow, Kenneth <harrow@msu.edu>
Sent: December 14, 2018 8:52 PM
To: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of Blamingi agree with you here, oaa. maybe it is disenabling to return automatically to the colonial past as the source of africa's ills. but i'd actually prefer a slight shift in focus, maybe along the lines of comaroffs' book on theory from the south.
i find the notion slightly defensive (we too can do theory, and nowadays can do it better.) but one point i would prefer to stress, perhaps inspired more by mbembe. we have too much that is powerfully developing in the south--let's just say africa for now--to turn the focus away from it for the innovative. for one, the interactions between south and north are extraordinarily powerful, as the term diaspora now is totally different from the 1950s, and has become the locus for amazingly powerful writing and film. the success of nollywood has transformed world cinema, including against nollywood at home and abroad; the same is true for much literature.
the visual arts are often more engaging, for me, when located in african spaces, as is the music especially.
what else? the styles that emerge; the openness to other cultural influences.
i do not see the latter as a continual source of oppression: rather you can take, turn, reappropriate, reterritorialize outsiders and improve on their influences.
where is all this? in a space we should call african based on cultural forms, not geographical space. an example, Mother of George, or, less successfully, Ije: The Return. two strong films grounded in yoruba-ness, even if set abroad.
i know of moroccan films, now, that are rewriting what we thought was film noir. etc, meaning, lots both on the continent and abroad, great work (interested? look up the work of suzanne gauch).
if i am looking in these spaces, rather than in the issue of migration, i see a different world. the latter poses the greatest ethical challenge of our time; the former the greatest cultural excitement.
ken
kenneth harrow
professor emeritus
dept of english
michigan state university
517 803-8839
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of OLAYINKA AGBETUYI <yagbetuyi@hotmail.com>
Sent: Friday, December 14, 2018 11:22:35 AM
To: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of Blaming--I have followed this thread with some concern as it led to an essentialization of African propensity to blame all ills on the colonizers. This is only partly þrue. They blame military rule. In multi party politics they also blame the opposition.
I demonstrate this untoward African essentialization of a human problem by reference on how UK on the one hand and the rest of Europe and the US have progressively moved right by blaming immigration for their economic inadequacies. It is always soothing to magnify the role of the other in politics to deflect blame from self. That is not to say the culpability of the other is non existent.
Of course Africa's colonial past ( including the current political and economic models) contribute to the problems.
OAA
OAA
Sent from my Samsung Galaxy smartphone.
-------- Original message --------From: 'Ayotunde Bewaji' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com>Date: 11/12/2018 00:13 (GMT+00:00)Subject: Re: USA Africa Dialogue Series - The Logic of Blaming
--
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Corrected:
Today's modern, civilized, advanced, sophisticated society has moved away from the primitive practice of child sacrifice to the sacrificing of able bodied, adults at the peak of their lives!
Dr. John Ayotunde (Tunde) Isola BEWAJI, FJIM, MNAL
Professor of Philosophy
BA, MA, PhD Philosophy, PGDE, MA Distance Education
Postgraduate Certificate in Philosophy for Children
Department of Language, Linguistics and Philosophy
Faculty of Humanities and Education
University of the West Indies
Mona Campus Kingston 7 Jamaica
Tel: 1-876-927-1661-9 Ext: 3993
1-876-935-8993 (o)
Fax: 1-876-970-2949
Email: john.bewaji@uwimona.edu.jm johnayotundebewaji@gmail.com tundebewaji@yahoo.com (alternate)
tunde.bewaji@gmail.com (alternate)
http://www.cap-press.com/books/isbn/9781611630879/Narratives-of-Struggle (2012)
http://www.amazon.com/Black-Aesthetics (2012)
https://rowman.com/ISBN/9780739185032/Ontologized-Ethics (2013)
https://rowman.com/ISBN/9781498518383/The-Rule-of-Law-and-Governance-in-Indigenous-Yoruba-Society-A-Study-in-African-Philosophy-of-Law (2016)
http://www.cambridgescholars.com/the-humanities-and-the-dynamics-of-african-culture-in-the-21st-century (2017)
--On Monday, 10 December 2018, 16:52:33 GMT-5, 'Ayotunde Bewaji' via USA Africa Dialogue Series <usaafricadialogue@googlegroups.com> wrote:
--Professor Kenneth Harrow:
"but rather how is humanism understood. classically it is an Enlightenment philosophical position, and as we all know that problematizes it since the very englightenment figures who postulated humanism vs religious beliefs were themselves enmeshed in the economic order that practiced slavery, that gave rise to colonialism and the white man's burden, the gift of civilization and all that. obierika, achebe, seem to be operating out of that order when you cite their opposition to child sacrifice."
Today's modern, civilized, advanced, sophisticated society has mover away from the primitive practice of child sacrifice to the sacrificing of able bodied, adults at the peak of their lives!
Dr. John Ayotunde (Tunde) Isola BEWAJI, FJIM, MNAL
Professor of Philosophy
BA, MA, PhD Philosophy, PGDE, MA Distance Education
Postgraduate Certificate in Philosophy for Children
Department of Language, Linguistics and Philosophy
Faculty of Humanities and Education
University of the West Indies
Mona Campus Kingston 7 Jamaica
Tel: 1-876-927-1661-9 Ext: 3993
1-876-935-8993 (o)
Fax: 1-876-970-2949
Email: john.bewaji@uwimona.edu.jm johnayotundebewaji@gmail.com tundebewaji@yahoo.com (alternate)
tunde.bewaji@gmail.com (alternate)
http://www.cap-press.com/books/isbn/9781611630879/Narratives-of-Struggle (2012)
http://www.amazon.com/Black-Aesthetics (2012)
https://rowman.com/ISBN/9780739185032/Ontologized-Ethics (2013)
https://rowman.com/ISBN/9781498518383/The-Rule-of-Law-and-Governance-in-Indigenous-Yoruba-Society-A-Study-in-African-Philosophy-of-Law (2016)
http://www.cambridgescholars.com/the-humanities-and-the-dynamics-of-african-culture-in-the-21st-century (2017)
On Monday, 10 December 2018, 15:38:42 GMT-5, Emeagwali, Gloria (History) <emeagwali@ccsu.edu> wrote:
Amen -Ra
Professor Gloria Emeagwali
Professor of History
From: usaafricadialogue@googlegroups.com <usaafricadialogue@googlegroups.com> on behalf of Obododimma Oha <obodooha@gmail.com>
Sent: Monday, December 10, 2018 7:12:43 AM
To: usaafricadialogue@googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of BlamingA sufficient and an appropriate response. Do I have more to add? Provably I am like that overwhelmed speaker in the village gathering who, not knowing what to say, just said that a previous speaker said all he intended to say. Don't we have proper talk again, ehn Obierika?
--Obododimma.
On Monday, December 10, 2018, Chielozona Eze <chieloz@gmail.com> wrote:
Moses and Ken, thanks for your measured submission much of which I agree with. Of course, no one is denying that Europeans exploited much of the world, including Africa. I understand that nothing could have prevented the fall of Umuofia, for the white man's gunboat was already trained on it. But it would be a mistake to blame the structural/moral deficiency of that society on the gunboat. It actually fell apart even before the first shot was fired. There's much more to the condition than Obierika was able to understand.
True, Obierika could be seen as representative of African humanism. But what exactly is the content of that humanism? One of his shining moments was when he cautioned Okonkwo not to lay hands on Ikemefuna. This is laudable enough. His humanism fell short of organizing means to save the boy's life. Cowardly humanism? The genius of Jewish literary and humanistic tradition lay is finding a substitute when confronted with similar situations. (See the books of Genesis and Leviticus). Obierika's humanism wasn't enough to lead his community to abolish the Osu/Ohu caste system, or to help stop the killing of twins. In the abstract, Obierika was a great thinker. His thoughts, however, fall short of enhancing the lives of all.
If we take Okonkwo and his family as a synecdoche for the people of Umuofia and admit that his behavior caused a permanent rift in his own family, we come closer to the notion that the people of Umuofia fell apart not only because of the white man's meddling with the system but, indeed, primarily because they failed to hold their community together in the first place. Obierika the thinker and humanist should have been aware of this.
I am interested in how African response to that aspect of modernity has constituted a self-subverting moral attitude. Most African countries that have adopted, and in many instances, perfected the ideology of blame, have failed to create conditions that would enable human flourishing. Thus cynical consciousness is packaged as critical consciousness. We see it flourish in this forum. Very few of us are courageous enough to call out the missteps of their ethnicity. And just as we found fault in the white man, we look for the same in our African neighbors. We indulge in many forms of self-deception because we believe that somebody else, some force is responsible for the dysfunction in our societies.
My concern is that it is more important to get the full picture of why things fell (and keep falling) apart. That brings me to the important issue Moses raises about finding the proper vocabulary for the condition we have found ourselves in. We have become attached to the injury sustained in our encounter with the powerful West perhaps because it is soothing to the soul. This "wounded attachment" (Wendy Brown) has sadly morphed into a rhetorical tool and a form of power to assert oneself in the world. It is, ironically, the power to subvert oneself. Blame game might appear too simple. What about the politics of injury?
The story of Zimbabwe and Mugabe's politics of injury is too obvious to discuss here. Mobutu Sese Seko deployed it in his asinine authenticité. Paul Biya of Cameroon no longer gives a damn about other people's perception of his politics and "aesthetics of vulgarity" (Mbembe). If not for the last minute intervention by the ANC, Jacob Zuma, the champion of politics of injury, would have sold South Africa to the Guptas of India.
What on earth has the culture of blaming the colonizers achieved for our collective consciousness? Has it made me begin to appreciate the African being-in-the-world, as the philosophers among us would love to say? What exactly are my fellow Africans to me?
Seek ye answers to these questions and everything else will be added unto us.
Chielozona
Chielozona EzeProfessor, African Literature and Cultural Studies, Northeastern Illinois University; Extraordinary Professor, Stellenbosch University, South Africa.Fellow - Stellenbosch Institute for Advanced Studies, South Africawww.Chielozona.com
https://neiu.academia.edu/ ChielozonaEze
--On Sun, Dec 9, 2018 at 11:32 PM Harrow, Kenneth <harrow@msu.edu> wrote:
--i agree with moses, there is more than simple victim-oppressor at stake; if not, as he says, agency is lost. the point is important. it also perhaps complicates, but doesn't vitiate, "tough questions" of accountability. the tricky question is how these arguments are mobilized today so as to justify oppressive practices. again, moses pointed to it: many of us remember idi amin presenting himself as the great champion of black resistance to colonial masters.... well, if we are shocked at that gross ideas, it becomes more complicated when we substitute sekou toure for idi amin, and if we seek answers about toure from, say, camera laye, on the one hand, and manthia diawara, on the other--particularly where diawara reminds us about the way toure represented an inspiration to the youth of his generation.
and so on.
emotionally, i love to embrace the ideals of liberation. intellectually, i recognize the deep need for the complex readings on which moses insists--rightly.
last example: les tirailleurs senegalais, or the harkis. all good to render complex the simpler political readings that are all black and white, and never grey
ken
kenneth harrow
professor emeritus
dept of english
michigan state university
517 803-8839
From: usaafricadialogue@ googlegroups.com <usaafricadialogue@ googlegroups.com> on behalf of Moses Ebe Ochonu <meochonu@gmail.com>
Sent: Sunday, December 9, 2018 2:10:49 PM
To: USAAfricaDialogue
Subject: Re: USA Africa Dialogue Series - The Logic of BlamingI think there is room in the literature and in the historiography for the cathartic embrace of external causation and agency by particular African subaltern groups. Not sure the right name for it is blaming or blame, which is reductive and restrictive. For sure, we need an expansive dictionary for defining and describing how Africans have interpreted or engaged with colonial exploitation, violence, and trauma. In addition to locating the source of colonial injuries and seeking restorative justice, that elastic vocabulary should semiotically account for how external alibis and narratives of victimhood have been mobilized by different African groups for various purposes. Personally, I've been fascinated by how authoritarian and oppressive African rulers have found this narrative of external colonial causation a convenient crutch when tough questions are posed to them about their failures only to adopt the crudest neo-colonial policies and politics possible when their regimes seem secure.
--On Sun, Dec 9, 2018 at 12:16 PM Emeagwali, Gloria (History) <emeagwali@ccsu.edu> wrote:
--This is what I classify as crass unsophisticated neo-colonial apologetics (CUNA).
What is CUNA? It is a rather simplistic explanatory model that plays into the hands of the latter day supporters of colonialism, diverting energies from movements seeking reparations for various atrocities, and current nation building restorative activities. It often tries to simplify anti-colonial discourse, presenting in the process a rather simplistic version of complex ideas.
No serious historian begins with a discourse on "the white man" as such. We deal with the issue of colonial structures and policies of various regimes including French, German, Portuguese, Belgian and British entities. We examine the repercussions of these military, paramilitary regimes and their consequences in terms of civilian casualties etc. psychological impact, economic consequences, land alienation, arrested technology and so on and make an assessment accordingly.The process of decolonization is complex and requires new theoretical tools. Even so we do not need old wine in new bottles. That is why the content and initial premises are so vital in logical architecture.
Instead of spending precious time on "the logic of blaming" it may be more rewarding to focus on the logic of post-colonial reconstruction.
Professor Gloria Emeagwali
From: Emeagwali, Gloria (History)
Sent: Sunday, December 9, 2018 11:25:28 AM
To: usaafricadialogue@ googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of BlamingThis is what I classify as crass, unsophisticated, neo- colonial apologetics.
Professor Gloria Emeagwali
From: usaafricadialogue@ googlegroups.com <usaafricadialogue@ googlegroups.com> on behalf of Chielozona Eze <chieloz@gmail.com>
Sent: Sunday, December 9, 2018 6:23:02 AM
To: usaafricadialogue@ googlegroups.com
Subject: Re: USA Africa Dialogue Series - The Logic of BlamingObododimma,
You are unto something profound here. Reading you reminds me of Areoye Oyebola, one of the very few African intellectuals to defy the overwhelming tendency in African thinking to always begin every discourse by accusing the West and conclude it by positing what they believe to be authentically African.
Your sharp analysis of African blame-game is similar to what I'm working on now. What you call the logic of blaming, I call the syllogism of a wounded psyche. Blaming others is a typical post-colonial phenomenon. It is borne of Africa's shock of defeat at the hands of the white man. It is a particular form of despair at the overwhelming superiority of Western mastery of reality and Africa's failure to do the same. The African resorts to what my friend Denis Ekpo calls moral posturing. Moral posturing results from accusing others, and it functions in the illusion that once the other has been shown his/her place, then the accuser is, ipso facto, clean/redeemed, absolved of all culpability.
One of the major decisive points in African syllogism of the wounded psyche can be found in Things Fall Apart, in the scene in which Obierika, humiliated by the ignominious death of Okonkwo, turns to accuse the district officer of having driven Okonkwo to kill himself. Another is yet Obierieka's judgment that the white man put a knife on the things that held Umuofia together and they fell apart.
Chinua Achebe, as the literary scholars among us here would attest, helped shape African postcolonial thought. But it is a particular brand of thought that derives its potency from accusation - J'accuse. The syllogism of that brand of postcolonial thought is simple, if not simplistic. First premise: Accuse the white man (God, there's a bunch of evil that can be traced back to him). Second premise: posit the black man's implied innocence as the victim of history (Is he innocent?). Conclusion: posit African "X" or African "Y".
I'm wondering what would have been the color of postcolonial African thought if Obierieka had acknowledged that Umuofia never really stood together and that Okonkwo was also to blame for his death.
Thanks for sharing.
Chielozona
Chielozona Eze
Professor, African Literature and Cultural Studies, Northeastern Illinois University; Extraordinary Professor, Stellenbosch University, South Africa.Fellow - Stellenbosch Institute for Advanced Studies, South Africawww.Chielozona.com
https://neiu.academia.edu/ ChielozonaEze
--On Sat, Dec 8, 2018 at 4:35 PM Obododimma Oha <obodooha@gmail.com> wrote:
You need a refreshing weekend. You do. Don't mind Obododimma with that
"Our Odelele Choice." Now, you need to know something more about
blaming others, especially when it has been made a family business. I
would like you to have "The Logic of Blaming" this weekend.
To read the full essay on one of my blogs, click on this URL:
https://x-pensiverrors. blogspot.com/2018/12/the- logic-of-blaming.html
Thank you.
Obododimma.
--
--
B.A.,First Class Honours (English & Literary Studies);
M.A., Ph.D. (English Language);
M.Sc. (Legal, Criminological & Security Psychology);
Professor of Cultural Semiotics & Stylistics,
Department of English,
University of Ibadan.
COORDINATES:
Phone (Mobile):
+234 8033331330;
+234 9033333555;
+234 8022208008;
+234 8073270008.
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--
--
B.A.,First Class Honours (English & Literary Studies);
M.A., Ph.D. (English Language);
M.Sc. (Legal, Criminological & Security Psychology);
Professor of Cultural Semiotics & Stylistics,
Department of English,
University of Ibadan.
COORDINATES:
Phone (Mobile):
+234 8033331330;
+234 9033333555;
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Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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For more options, visit https://groups.google.com/d/optout.
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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For more options, visit https://groups.google.com/d/optout.
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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For more options, visit https://groups.google.com/d/optout.
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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For more options, visit https://groups.google.com/d/optout.
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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For more options, visit https://groups.google.com/d/optout.
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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For more options, visit https://groups.google.com/d/optout.
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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For more options, visit https://groups.google.com/d/optout.
Listserv moderated by Toyin Falola, University of Texas at Austin
To post to this group, send an email to USAAfricaDialogue@googlegroups.com
To subscribe to this group, send an email to USAAfricaDialogue+subscribe@googlegroups.com
Current archives at http://groups.google.com/group/USAAfricaDialogue
Early archives at http://www.utexas.edu/conferences/africa/ads/index.html
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You received this message because you are subscribed to the Google Groups "USA Africa Dialogue Series" group.
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