These are very serious matters that you raise and the very
credibility and hitherto good reputation of the Swedish Academy is at
stake because of their acts of omission and the literary felonies
that according to you have been committed by the selection committee.
I intend to convey your views to the Swedish Academy.
The Nobel Prize Committee seems to lay dormant between awarding Nobel
Prizes, don't say much and probably won't be saying much until the
next Noble Prize in Literature is announced, sometime next month. In
the meanwhile most of us will remain breathless and of course some of
us might even expire if it is not the grandfather of the African novel
or Ngũgĩ wa Thiong'o this time.
Professor Harrow, if you remember in that thread in which you
expressed your disappointment after reading, the clichés and all
that's passé in Le Clezio's "Onitsha" I did mention that in spite
of outstanding favourites like USA's Philip Roth (and Israel's
controversial Amos Oz) the former Secretary of the Swedish Academy
Horace Engdahl has had some telling things to say about the state of
American Letters, and American Literature in general, and this has
probably poisoned the minds if not the the attitude of individual
members of the Selection Committee:
I wonder what he / they have to say about the corpus known as "African
Literature"?
Perhaps it is your sacred duty and the duty of critics like Chief
Abiola Irele and Chief Ikhide, to profile the Literature of Africa,
not only in learned journals, but also in the popular media, much more
than is being done today.
Chambi Chacage seems to fuse incidents from Naipauls life into the his
literary estimation of the man. We know for sure that Naipaul is he
is no William Faulkner. They are proud of him in India, that he is
from their loins, even though they do not like what he has to say
about the subcontinent, to the extent that not too long ago he was
required to present documentary evidence that his ancestors did indeed
hail from Mother India.
Of all the ill-willed things that you've observed about Sir Vidia so
far, especially when you mock his, "hallowed halls of oxford, or was
it cambridge.", I must say in his Brahminical defence that some
thirty years ago it was reported in ( it must have been the telegraph
or perhaps the Times interview) in which he brayed about Holy Oxford
and I know that he is some sort of snob but it's still difficult to
believe or to even be able to explain his braying that " Oxford is a
second class University "
If he says that about Oxford then what is he likely to say - if he
does decide to say) about Makerere or Nssuka ?
http://www.guardian.co.uk/education/2001/sep/08/artsandhumanities.highereducation
I'm sure that the idea that Sir Vidia could be regarded as "the
foremost literary interpreter of the third world for a British and
American readership." is from the pint of view of Professor Adesamni ,
a major criminal offence and only the punishment for such an offence
has not yet been determined.
Hi pious Pius, perhaps it's time for us to pass a holy fatwa on his
head?
What say you about such a proposition, in the name of Africa?
On Sep 1, 6:09 pm, kenneth harrow <har...@msu.edu> wrote:
> dear cornelius
> what country did you say you were living in?
> i am still waiting for the brilliant nobel
> committee to explain to me why a nobody like
> golding gets the nobel while africa's great
> writers have not: where is achebe on the list of
> nobelists? why was borges not awarded? i would
> put 10 african authors ahead of golding in a
> flash, starting with the likes of farah, ngugi,
> even okri, compared with le clezio; and without a
> shadow of a doubt assia djebar.
> explain that to me: golding over djebar????
> it is pretty obvious to me that the 3d world gets leftovers, as the man said.
> i am not sure what i would say in response to the
> question, why do we still care? was sartre right in saying no to the prize?
> ken
>
> At 09:42 AM 9/1/2010, you wrote:
>
> >Ogbuefi Cornelius:
>
> >You are a total "a mo ran bi ni Oyo - asking
> >rhetorical questions bordering on provocation
> >like an Oyo man. You know the answer to the
> >questions you are wahala-ing Ken about. And you
> >are making Naipaul's racism, the worst kept
> >secret in the literary world, sound like
> >something that Ken alone has noticed ("Do they
> >see this racism that you see..."!). Naipaul's
> >racism is not Ken's making. Unlike Ken sha, I
> >have never stopped reading Naipaul because one
> >must keep the enemy close. Anyone who has been
> >reading Naipaul should know that his
> >skin-headism is irredeemable. I wonder why you
> >lumped him with Rushdie? The Satanic Verses is
> >not Naipaulian. Now to your questions:
>
> > But does the Selection committee of the
> > Swedish Academy need to have their heads
> > examined ? YES, for giving the prize to Naipaul.
>
> > Do they see the racism that you see in the
> > unrepentant Naipaul  or do you think that
> > conscious as he is, he is simply unaware of it
> > ? No, the Nobel Committee did not see Naipaul's
> > racism car il n'y a de pire aveugle que celui
> > qui ne veut pas voir. Naipaul is aware of his racism.
>
> >Was it a mistake to award him the Nobel Prize? YES
>
> >and should we tolerate the Swedish Academy awarding such prizes to
> >writers such as Sir Vidia? NO, but you can do
> >natting about it. A lion's liver is vain wish for dogs.
>
> > or should the prize be withdrawn now or even posthumously? YES
>
> >Pius
>
> >--- On Wed, 1/9/10, kenneth harrow <har...@msu.edu> wrote:
>
> >From: kenneth harrow <har...@msu.edu>
> >Subject: Re: USA Africa Dialogue Series -
> >Naipaul's Latest Book on 'The Masque of Africa: Glimpse of African Belief'
> >To: usaafricadialogue@googlegroups.com
> >Date: Wednesday, 1 September, 2010, 2:44
>
> >dear cornelius
> >i do not have time for deep reflections now as 2
> >course preps for tomorrow are still to be undertaken.
> >first, i read the early, trinidad novels of
> >naipaul, and then on to bend in the river, among
> >the unbelievers. after that i pretty much stopped.
> >i will rely on your reflections to answer the
> >question i posed: what would a racist author
> >look like? i am not really interested in
> >obtaining the answer from the nobel committee,
> >but rather from the engaged scholars here on
> >this list, and other experts in naipaul. you
> >know his work much more than i do. enlighten us.
>
> >he wrote of 3d world intellectuals as attempting
> >to become civilized by imitating the real thing,
> >english intellectuals who were not afraid to
> >assert the primacy of their venerable
> >civilization. he bought the crap lock stock and
> >barrel, and those who were not up to the task
> >were mere mimic men. africa then became the site
> >for the feebleness of imitation, the failed
> >assimilation policies of the colonizers who
> >never really meant it, and of a barbarism closer
> >to conrad's imagery than say achebe's. there is
> >no humanity in the naipaul africans; the indians
> >of africa were cynics out for a buck, making
> >their way through the savages; naipaul opened a
> >cynical eye onto the political scene, and that
> >was enough for the superior tastes of europeans
> >who don't know a thing about actual african people to be wowed by him.
> >there was nothing left; no love, no beauty, no
> >humanity, no possibility except to follow his
> >own path to the hallowed halls of oxford, or was it cambridge.
> >he was interviewed by an ayatollah in Among the
> >Believers, and asked where he came from. he
> >stated, the islands. but, he tells the reader,
> >the real answer would have been england, oxford,
> >the real home for an intellectual like himself.
> >the islands were long since left behind.
> >i could have continued reading his entertaining
> >books, but my time was limited. was i to spend
> >the valuable time on him, or on soyinka's
> >latest, on the newest nigerian stars, on the
> >latest senegalese film? stories of naipaul's
> >horrific views of black people continued to be
> >circulated, comments that a colleague from the
> >netherlands relayed to me, confirming the worst
> >impressions of racist beliefs. i do not have
> >time to devote to him while i still have an
> >unread assia djebar novel to read. i commend
> >djebar to us all; she is beauty itself; he is the opposite
> >ken
>
> >At 06:37 AM 8/31/2010, you wrote:
> > > Professor Harrow & Co,
>
> > > I'm seeking some more direction from you.
>
> > > At this very moment I'm strangely reminded of Ulli Beier of whom I
> > > heard an anthropologist joke that he was he was leaving Nigeria for
> > > Papua New Guinea, which he described as “ another area of darknessâ€
> > > Some people see, have seen Naipaul and Rushdie as the Wild West's
> > > literary attack dogs who in fiction and non-fiction peer into our
> > > backwardness, to wage war on cherished religious and cultural values
> > > and the life lived outside of the pale of Western Civilisation, the
> > > Western Civilisation of which when asked, Mahatma Gandhi said “I
> > > think it would be a good idea.ââ€
> > > I erroneously referred to “Among the the Believers†as post -Salman
> > > Rushdie, because itt has been around for so long; perhaps it even paved
> > > the way for “ The Satanic Verses†and
> > enjoenjoyed even greater popularity
> > > after Rushdie's controversial novel.
>
> > > We all agree that V.S. Naipaul is an engaging writer, perhaps a great
> > > writer, one that we do not neglect and some of us seem to be forced to
> > > read, just because he visits some of our natural habitats. Is that not
> > > so?
>
> > > The Nobel Prize committee awarded Sir Vidiadhar Surajprasad Naipaul
> > > the Nobel Prize in Literature for largesse of spirit, not for for
> > > being a racist or for being “one of the great racist writers of our
> > > t time “ but "for having united
> > perceptive narrativeve and incorruptible
> > > scrutiny in works that compel us to see the presence of suppressed
> > > histories".
>
> > <http://nobelprize.org/nobel_prizes/literature/laureates/2001/naipaul....>http://nobelprize.org/nobel_prizes/literature/laureates/2001/naipaul....
>
> > > After the award he has not rested on his laurels but suitably
> > > encouraged and rewarded has continued in the same vein, turning his
> > > lights on and exposing other areas of darkness with even greater
> > > intensity ( insensitivity?) and gained an even greater audience.
>
> > > Can he also be accused of rank dishonesty in his “Beyond Belief:
> > > Islamic Excursionons among the Converted Peoples†?
>
> > > I got a coppy of his “ Half a
> > life†from his Sws Swedish literary agent for
> > > Christmas, 2001 or 2 .She was at the Noble Banquet and may have a
> > > soft heart for him and seems to to think that he's a nice bloke.
> > > That's women for you, can have a soft spot for every kind of
> > > scoundrel. Beauty and the Beast.
>
> > > But does the Selection committee of the Swedish Academy need to have
> > > their heads examined ? Do they see the
> > “racism†that yot you see in the
> > > unrepentant Naipaul  or do you think that conscious as he is, he is
> > > simply unaware of it ? Was it a mistake to award him the Nobel Prize
> > > and should we tolerate the Swedish Academy awarding such prizes to
> > > writers such as Sir Vidia or should the prize be withdrawn now or even
> > > posthumously?
>
> > <http://www.google.com/search?source=ig&hl=en&rlz=1G1GGLQ_ENUK257&q=No...>http://www.google.com/search?source=ig&hl=en&rlz=1G1GGLQ_ENUK257&q=No...
>
> > > On Aug 30, 4:43Â pm, kenneth harrow <har...@msu.edu> wrote:
> > > > i need to simplify in responding here, to
> > both friends cornelius and ikhide:
> > > > the problem is not that naipaul mounted
> > > > criticisms of africa or africans. but that all he
> > > > sees of africa and africans is evil. perhaps we
> > > > can say that there were real flaws in black
> > > > culture after the american civil war, and that
> > > > depicting the legislatures in the south as
> > > > dysfunctional was an accepted critique. but  if
> > > > all one sees are subhumans in those who represent
> > > > the flaws, one is generating racist stereotypes,
> > > > not simply critiquing. there has to be a
> > > > difference between the two, between a critique
> > > > generated from the perspective that those being
> > > > critiqued are still human like all humans, and
> > > > another that evokes their animality and evil
> > > > natures as those of inferior beings, as meriting
> > > > being spit upon, as those whose vaginas merit
> > > > being spit upon....naipaul's scene, not mine, in bend in the river.
> > > > if naipaul is not a racist, maybe griffith's
> > > > birth of a nation isn't, and the greatest emblems
> > > > of racism are merely humorous criticisms.
> > > > maybe not.
> > > > tell me how to read someone who consistently
> > > > represents dark skinned people as inferior, if not as a racist.
> > > > ken
>
> > > > At 08:40 AM 8/30/2010, you wrote:
>
> > > > >I have not yet read Naipaul's latest but from the comments on this
> > > > >page and the Guardian's review, my expectations are great:
>
> > > > ><http://www.guardian.co.uk/books/2010/aug/2
> > 9/vs-naipaul-masque-of-afri>http://www.guardian.co.uk/books/2010/aug/29/vs-naipaul-masque-of-afri...
>
> > > > > Â Jonathan Franzen may write with the
> > principle in mind, that “The
>
> > > > >reader is a friend, not t an adversary,
> > not a spectator.† - and perhhaps
> > > > >this is also Naipual's operative approach, since  we can tell by his
> > > > >book sales that he does have a very large and appreciative readership.
> > > > >Is it safe to conclude then that he panders to the appetite and
> > > > >expectations of his faithful fans/readers who want some more of the
> > > > >same or must we credit him with being absolutely faithful to his own
> > > > >experience, his own perceptions, like the true literary artist and
> > > > >essayist he is?
>
> > > > >Or is there no such thing?
>
> > > > >I remember in 2001, when it was announced that V.S. had been awarded
> > > > >the Nobel Prize in Literature. I called up two friends, one a great
> > > > >intellectual from Guadeloupe and the other from Jamaica, to
> > > > >congratulate them  They both said exactly  the same thing, one
> > > > >word:†Colllie-man†, which is a
> > Carribean's 's derogatory descripttion of an
> > > > >Indian. Naipaul had already pissed them off.
>
> > > > >In as far as biographical heresy can be applied to throw light on Mr.
> > > > >Naipaul's literary output, Paul Theroux's
> > “Sir Vidiaia's Shadow†€  has
> > > > >given the most unkindest cut of all.
>
> > > > >Paul Theroux should know. Had Sir Vidia written his ( Theroux's) “
>
> > > > >Fong and ththe Indians† someone
> > would have seen racismm in thhe depiction
> > > > >of Africans in that novel and perhaps cried, where I laughed at what I
> > > > >thought was funny
>
> > > > >Whether it is with V.S.'s “An Area of
> > Darknessâ¢Ã¢€  - written about his
> > > > >vissit to his ancestral India, or his
> > post-Salman Rushdie  â€œAmong the
> > > > >Believers⢀ about Islam and Islamists
> > or the much referred to and in myy
> > > > >opinion innocuous “ A Bend in T The
> > Riverââ‚€  one of Ãf  Naipaul's functions
> > > > >then is to prick us to some critical self-examination as  Lord Ikhide
> > > > >has just done. And for that should Naipaul  - or his brother Shiva
> > > > >Naipaul ( North of South†) be blighted?
> > > >> > >Professor Harrow sounds remarkably like
> > my dear Dr. Valentine Ojo when
> > > > >he says what he says about V..S: Naipaul.
>
> > > > >Perhaps, if Naipual had been Black instead of Brown, African, instead
> > > > >of an Indian British Lord examining other cultures from the
> > > > >perspective of a higher (the standards of  Western Civilisation), and
> > > > >seeing Africa and India through the lens of his higher culture, we
> > > > >would not be accusing him of racism.
>
> > > > >What then would we be accusing him  on
> > the basis of his written woord?
> > > > >Arrogance?
> > > > >The sort of cynicism that Evelyn Waugh has been accused of?
> > > > >What?
> > > > >I pause for a reply.
>
> > > > >On Aug 29, 10:07Â pm, Moses Ebe Ochoonu <meoch...@gmail.com> wrote:
> > > > > > Naipaul is irredeemable, a lost cause.
> > The man cannot even cultivate and
> > > > > > sustain personal relationships with his
> > > > > literary peers, crossing people left
> > > > > > and right and telling them to "take it
> > in the cheek like a man." He can't
> > > > > > help himself in his role as a "Third
> > World" advocate of Eucentric, racist
> > > > > > universalism.
>
> > > > > > The man deserves more pity than engagement.
>
> > > > > > On Sun, Aug 29, 2010 at 12:10 PM,
> > kenneth harrow <har...@msu.edu> wrote:
> > > > > > > Â naipaul is one of the greeat
> > racist writers of our time. a bend in the
> > > > > > > river evokes every negative stereotype
> > > > > about africans imaginable; his cover?
> > > > > > > 1. he is "third world" 2.mobuto's
> > reign, and before it, lumumba's, was
> > > > > > > regarded by naipaul's kind of readers and editors as uncivilized.
> > > > > > > uncivilized means non-british, non-european, savage etc etc
> > > > > > > naipaul is the true exemplar of
> > ox-cam british snobbism and racism toward
> > > > > > > africa, and the rest of the third world. really
> > > > > > > ken harrow
>
> > > > > > > At 11:36 AM 8/29/2010, you wrote:
>
> > > > > > > ----- Forwarded Message ----
> > > > > > > *From:* Errol Harry <errolharr...@yahoo.com>
> > > > > > > *Sent:* Sun, August 29, 2010 6:16:07 PM
> > > > > > > *Subject:* Naipaul's latest book on Africa
>
> > > > > > > *The Masque of Africa by V S Naipaul: review*
>
> > > > > > > *Sameer Rahim is puzzled by the ageing
> > > > > Nobel Prize winnerÃÆ'¢â‚¬™s punishing
> > > g
> > > > > > quest to expose AfricaÃÆ'¢€™s religious illillusions *s *
> > > > >*
>
> > > > > > > By Sameer Rahim
> > > > > > > Published: 5:19PM BST 27 Aug 2010
>
> > > > > > > Â
> > > > > Comments
> > <http://www.telegraph.co.uk/culture/books/7966020/The-Masque-of-Africa>http://www.telegraph.co.uk/culture/books/7966020/The-Masque-of-Africa...>
> > > > > > > [image: The Masque of Africa by V S Naipaul]
> > > > > > > The Masque of Africa by V S Naipaul
>
> > > > > > > V S NaipaulÃÆ'¢€™s father was once forced td to
> > > > sacrificfice a goat to the Hindu
> > > > > > > goddess Kali. In June 1933, when Vidia was
> > > > > still a baby, Seepersad Naipaul
> > > > > > > had written an article in the *Trinidad Guardian* criticising Hindu
> > > > > > > farmers who ignored government regulations
> > > > > and inoculated their cattle with
> > > > > > > religious rites.
>
> > > > > > > His angry opponents threatened him with a poisoning curse unless he
> > > > > > > appeased the goddess. He refused at
> > first but soon relented: wearing
> > > > > > > trousers rather than the traditional
> > loincloth (his small rebellion), he
> > > > > > > offered up a severed goatÃÆ'¢€™s head on a a brass platlate.
> > > >> > > > > In that SundayÃÆ'¢€¬™s paper he was all
> > > l
> > > > > bluster: ÃÆÆ': ÃÆ'¢€œMr Naipaul greets you! No
>
> > > > > > > Poison last nightÃÆ'¢€ . But this ÃÆ'¢ââ šÂ¬œgreat
> > > > > eat humiliationÃÆ'¢€ , as his son wrote in
> > > > > > > *Finding thee Centre* (1984),
> > destroyed his life. He lost his job and sunk
> > > > > > > into depression. According to NaipaulÃÆ'¢€â„„¢Ã¢„¢s
> > > > > mother, r, ÃÆ'‚¢€œHe looked in the mirror
>
> > > ; > > > > one day and couldnÃÆ'¢€ââ„¢t
> > see himself. And nd he began tn to scream.ÃÆ'¢€
>
> > > > > > > Over the course of his llong writing career,
> > > > > VÃÆ'¢€â‰S °S NaipaulÃÆ'¢€Ã‚¢¢Ã¢‚¬™s view of
> > > > >f
> > > > > > religion has moved  much like this story ÂÂ
> > > > > from om thethe potentially comic to
> > > > > > > the outright sinister. His first published
> > > > > novel, *The Mystic Masseur *(1957),
> > > > > > > was a satire on a fake pundit. In his
> > > > > masterpiece *A House for Mr Biswas*(1961) the
> > > > > title character (based on Seepersad) is expelled from his
> > > > > > > training as a Hindu priest when he
> > pollutes some sacred flowers with his
> > > > > > > excrement. His travel book on India,
> > *An Area of Darkness* (1964), took a
> > > > > > > harsher view of Hinduism and the caste
> > > > > system and after 1970, when he first
> > > > > > > learnt about his fatherÃÆ'¢€™s ritual> l
> > > > > humiliation (th(the family had kept it an
> > > > > > > absolute secret), his work took on an unforgiving tone.
>
> > > > > > > *Among the Believers* (1981) and *Beyond Belief* (1998) blamed the
> > > > > > > problems in Indonesia, Iran, Malaysia
> > and Pakistan exclusively on Islam.
> > > > > > > Third World peoples who refused to abandon
> > > > > their ancestral illusions for the
> > > > > > > civilised and secular values of the West ÂÂ
> > > > > as Naipaul has so ccconspicuously
> > > > > > > done  are, he believes, condemned to backwardness.
>
> > > > > > > Now he has travelled to six countries ÂÂ
> > > > > Uganda, Ghana, Nigeria,, the Ivory
> > > > > > > Coast, Gabon and South Africa  to
> > discover the ÃÆ'¢€ÃƒÂ¢â€€šÃ‚¬œœnature of African
> > > can
> > > > > > > beliefÃÆ'¢€ . *The Masque of
> > Africa* starts in Kamppala, the ccapital of
> > > > > > > Uganda, where Naipaul immediately
> > observes a conflict between the native
> > > > > > > religion, offering ÃÆ'¢€œononly the world of
>
> > > > > the spirits a and the ancestorsÃÆ'¢€ ,
> > > > > > > and the forreign religions (Islam and
> > Christianity) whose new places of
> > > > > > > worship on the cityÃÆ'¢€™s„¢s hills are like
> > > e
> > > > > ÃÆ'¢âÃÆ'¢â‚¬œan applied andnd contagious ilillness,
> > > > > > > curing nothing, giving no final answers…
> > > > > fighting wrong battless, narrowing
> > > >; > > > the mindÃÆ'¢€ . He doess not viisit these
> > > > > mosques and churchess; a view from the
> > > > > > > foothills is enough.
>
> > > > > > > When Naipaul does visit somewhere his
> > observations can be acute. At the
> > > > > > > shrine of Mutesa I of Buganda, the
> > > > > 19th-century ruler who had dealings with
> > > > > > > John Speke and Henry Stanley, he feels a
> > > > > ÃÆ'¢€œsense of f wonderÃÆ'¢â‚€ . But But nearby
> > > > > > > he notices a boy tormenting a small
> > kitten; he protests but his guide
> > > > > > > assures him the boy is just playing. ÃÆ'¢€œI>
> > > > > didnÃÆ'¢ÃÆ'¢€™t believe him,ÃÆ'ÂÃÆ'¢â€ Naipaul
> > > > >aul
> > > > > > > says. Back in the hotel, he discovers that
> > > > > nine men were sacrificed at the
> > > > > > > shrine during its construction.
>
> > > > > > > For a brief moment he allowed himself
> > to see through the eyes of the
> > > > > > > faithful, before widening his vision to
> > > > > examine what they chose not to see.
>
> > > > > > > Naipaul has always been able to spot a
> > > > > fraud, and the best writing in this
> > > > > > > book deals with native healers and
> > fortune-tellers. In Uganda he enters a
> > > > > > > small office and spots a framed
> > certificate on the wall: the witch doctor
> > > > > > > has an official licence so that ÃÆ'¢€œno
> > > > > > believer need f feel
>
> > > > ...
>
> > > > read more »- Hide quoted text -
>
> > > > - Show quoted text -
>
> > > --
> > > You received this message because you are
> > subscribed to the "USA-Africa Dialogue Series"
> > moderated by Toyin Falola, University of Texas at Austin.
> > > For current archives, visit
> > <http://groups.google.com/group/USAAfricaDialogue>http://groups.google.com/group/USAAfricaDialogue
> > > For previous archives,
> > visit
> > <http://www.utexas.edu/conferences/africa/ads/index.html>http://www.utexas.edu/conferences/africa/ads/index.html
> > > To post to this group, send an email to
> > USAAfricaDialogue@googlegroups.com
> > > To unsubscribe from this group, send an email to USAAfricaDialogue-
> > > unsubscribe@googlegroups.com
>
> >Kenneth W. Harrow
> >Distinguished Professor of English
> >Michigan State University
> >har...@msu.edu
> >517 803-8839
> >fax 517 353 3755
> >-- You received this message because you are
> >subscribed to the "USA-Africa Dialogue Series"
> >moderated by Toyin Falola, University of Texas at Austin.
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> Kenneth W. Harrow
> Distinguished Professor of English
> Michigan State University
> har...@msu.edu
> 517 803-8839
> fax 517 353 3755
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