Filtern
Erscheinungsjahr
Dokumenttyp
- Wissenschaftlicher Artikel (15365)
- Ausgabe (Heft) zu einer Zeitschrift (2717)
- Arbeitspapier (2338)
- Dissertation (2029)
- Preprint (1756)
- Buch (Monographie) (1737)
- Teil eines Buches (Kapitel) (1067)
- Konferenzveröffentlichung (738)
- Bericht (471)
- Rezension (165)
Sprache
- Englisch (28542) (entfernen)
Volltext vorhanden
- ja (28542) (entfernen)
Schlagworte
- taxonomy (722)
- new species (433)
- morphology (170)
- Deutschland (142)
- Syntax (125)
- Englisch (120)
- distribution (113)
- Deutsch (98)
- biodiversity (96)
- inflammation (95)
Institut
- Medizin (5222)
- Physik (3478)
- Wirtschaftswissenschaften (1880)
- Frankfurt Institute for Advanced Studies (FIAS) (1575)
- Biowissenschaften (1513)
- Center for Financial Studies (CFS) (1473)
- Informatik (1379)
- Biochemie und Chemie (1078)
- Sustainable Architecture for Finance in Europe (SAFE) (1049)
- House of Finance (HoF) (698)
The New World Order Ideology expressed in the form of neoliberal globalization has been used by numerous politicians, scholars and media men through the ages. It refers to a worldwide conspiracy to effect complete and total control over the planet through money farming. This book examines the case of Africa put directly on the chopping board as client states by this ideology - when less hampered by idealistic slogans as human rights, raising living standards and democratization - to better the achievement of the agenda of the money farmers whose goal is to establish government by loan operations. The money farmers' strategy, as in credit card companies, is to lend as much as the subject target can borrow and still pay fees, charges and interest payments. This means to encourage them to borrow, loan after loan, consolidate all other loans and keep lending - up until the crop of foreign exchange seems in jeopardy. The ideal from the Lending Agency viewpoint is to get an African country maxed out on loans to the point that it actually operates all of its government and the nation on LOANS. Once that goal is achieved, you basically have a never ending crop of FOREIGN EXCHANGE from helpless and hopeless African governments and people. Here is Tatah Mentan at his trenchant best!
Characteristically, Africans in any Western country are asked so many different questions about 'Africa,' as Westerners love to refer to the many countries that make up that huge continent, as if Africa were a single nation state. So one begins wondering why it is that Africans, on the other hand, do not refer to individual European countries as 'Europe' simply, then the trends and consequences of stereotyping begin setting in just as one is getting used to being asked if Africa has a president, or if one can say something in African. It is some of these questions that Emmanuel Fru Doh has collected over the years and has attempted answering them in an effort to shed some light on a continent that is in many ways like the rest of the world, when not better, but which so many love to paint as dark, backward, chaotic, and pathetic.
Crying in Hiccoughs
(2011)
Crying in Hiccoughs is a graphic presentation of the more realistic phase of Africa's politico-economic and historico-moral evolution in general, and Cameroon's, in particular. From the colonial to the post-independence era, the poet sees nothing worthy of praise-singing and handclapping. So, he resorts to crying in hiccoughs and invites the blind, deaf and dumb brainwashed praise-singers to join him in singing his little songs so as to expose and challenge the demagogy.
Homeless Waters
(2011)
Life in Safang could not have been more idyllic for Ngoma and Shaka, his elder sister. Under the wings of an attendant and storytelling mother, they didn't miss the father they hadn't known. Later on, in the alluvial valleys of Bonfuma and the lands beyond, Ngoma experiences the thrills and challenges of schooling and being schooled. Adolescents will appreciate his stories and struggles as he tries to reconcile his village roots with the desire for a modern education. He has special relationships with his grandfather, stepfather and teachers, and becomes captain of the college football team. But growing up with a sister does not make him understand the subtleties and complexities of girls. Whether Collette or Camille, they seem to be two sides of the same coin. Ngoma successfully manoeuvres between the two, without the slightest crisis, for a while. He seeks balance between God and girls, work and pleasure, learning and mischief. While life can be well salted, it can also be bitter. Jealousy rises and he discovers who matters and who doesn't. His life brings together the bearableness and unbearableness of belonging, of being in love and being free, of...
This is an original and innovative study of mobile phones in Africa from a theological perspective. The First and the Second Special Assemblies for Africa of the Synod of Bishops, held in Rome in 1994 and 2009 respectively, made an urgent appeal to the Church in Africa to employ various media forms of social communications for evangelization and the promotion of justice and peace. Evidently, electronic media are now increasingly used for evangelization across Africa. The proliferation of the mobile phone in Africa is a most welcome development to this end. On the basis of a thorough review of the growing literature on the mobile phone and the cultures it inspires, Goliama highlights the ambivalent nature of mobile cultures for the Roman Catholic Church's evangelization mission in Africa. He argues not only for the continued merits of face-to-face communication for the Church's pastoral approach in the African context. He points to how this could be enriched by a creative appropriation of the mobile phone as a tool for theological engagement, in its capacity to shape cultures in ways amenable to the construction of a Cell phone Ecclesiology. Such emergent mobile cultural values include the tendency of mobile users to transcend social divides, to promote social interconnectedness, and to privilege the question 'where are you?'. This informed and well articulated exploration of Cell phone Ecclesiology is thus envisaged to aid the Church in Africa to wrestle more effectively with challenges that diminish human life and promote instead qualities that are life-affirming to all categories of people in the Church and society.
Toil and Delivery
(2010)
Bill NDI's Toil and Delivery can be as playful and loaded as the clues in a cryptic crossword puzzle, which is to say that they are marked by a strange, energetic hybridity. They occupy a dynamic space between nursery rhyme and visionary Romantic verse, between the colloquial and the archaic, between postmodernity and anachronism. They are local and global, political and personal, Western and non-Western. With experiences traversing both Africa and the West, Bill F. NDI is one of those poets who gives meaning to the word globalisation. He embraces poetry as a material act in a troubled world, with poetry's power conveyed with typical irony.
A Basket of Kola Nuts
(2009)
Bold, original and stimulating in its inspirational insights, A Basket of Kola Nuts explores Cameroon's cultures as remarkable pivots of moral rectitude and such sickening vicious-circles as bribery and corruption. Ethnically grass-rooted and globalizing rather than alarmingly exotic and exclusive, this poetic diction of form-content aims at revitalizing its material contents to sever it from extinction and revamp cultural values that break the patience of silence to question deviation rather than the concrete interface of cultural identities and differences. Uprightly appealing, this poetry gathers kola seeds that fall apart in crisis to invite readers world-wide to taste its kolaly aroma.
'We cannot imagine life now without a mobile phone' is a frequent comment when Africans are asked about mobile phones. They have become part and parcel of the communication landscape in many urban and rural areas of Africa and the growth of mobile telephony is amazing: from 1 in 50 people being users in 2000 to 1 in 3 in 2008. Such growth is impressive but it does not even begin to tell us about the many ways in which mobile phones are being appropriated by Africans and how they are transforming or are being transformed by society in Africa. This volume ventures into such appropriation and mutual shaping. Rich in theoretical innovation and empirical substantiation, it brings together reflections on developments around the mobile phone by scholars of six African countries (Burkina Faso, Cameroon, Ghana, Mali, Sudan and Tanzania) who explore the economic, social and cultural contexts in which the mobile phone is being adopted, adapted and harnessed by mobile Africa.
In the olden days, after a day's work in the farms, children and parents returned home feeling worn out. As a sort of evening entertainment, children of the same family, compound or village then gathered round a story-teller to listen to folk tales and riddles. This was common in every African home. The listeners participate with joy by joining in the songs and choruses. Sometimes the children were given the opportunity to tell stories that they had known while the adult story-teller listened attentively in order to add more details where necessary. In telling these stories and riddles, children were expected to learn something through all those activities connected with the customs, environment, language and religious practices of their people. This book provides children with stories, riddles and some proverbs that parents ought to have told their children at home but have failed because of their present day busy schedules. Teachers will fill that vacuum at school as they guide the children in reading the stories, riddles and proverbs in their second language-English. As an instructional tool, this collection will foster literacy, promote cultural awareness and create situations where learners share with one another their personal experiences and traditions.
Patrick Tataw Obenson, alias Ako-Aya, the rabid critic, social crusader and witty journalist, all rolled up in one, was indeed a popular and widely admired pioneer in daring journalism and social commentary in Cameroon. Little wonder that when he died, he left behind countless painful hearts and many questions on the lips of his admirers. As a man of the people, the fallen hero of Cameroon's Fleet Street shared his experiences, be they good or bad, with his readers. He was a virile critic even of the sordid things in which he himself secretly indulged. Obenson's mind was open, and through his popular newspaper column - Ako-Aya - he exposed society and social action in all their dimensions. He had an axe to grind with all perpetrators of social vices, especially those of them that infringed on the rights of the common man. He gave them a good fight, using his newspaper as his only weapon - a weapon which could not be neutralized even by the most affluent nor the most coercive leadership. And he did so with nerve and valour and venom. Only Tataw Obenson could spit out really scathing pieces of satire, aimed directly at the highest governing authorities of his society. Only Obenson could make allusions even to his own apparently ugly self. Only he could be liberal and honest enough to confess how he boarded a taxi and later bolted without paying the driver. Only Obenson was able to foresee his imminent demise from the face of the earth and literarily wrote his own epitaph