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Out of the first series of public lectures titled (Re) membering Kenya organised by the Volume editors together with Twaweza Communications and supported by the Goethe Institut Kenya, The Ford Foundation and the Institute for International Education, and whose key outcome was the publication of Remembering Kenya Vol.1 (2010) grew a second round of lecture series. The second series took cognisance of the fact that the problems that bedevil Kenya as a nation go far beyond questions of culture and identity that Volume 1 dealt with. Thus, the second presentations revolved mainly around issues of economics, governance and power. The awareness of the role and/or lack of equity and social justice in causing Kenya?s persistent problems informed all these presentations. Issues of how to bring marginalised groups into the mainstream were discussed. This Volume, in part, arises from the second presentations. The authors of chapters attempt to provide answers to the question: what entails (re)membering in post-conflict Kenya? From their work, it is clear that there is a lot to (re)member in Kenya, and many ways in which to reconfigure project Kenya. (Re)membering is re-thinking and re organising our ways of doing things. It entails a juggling of priorities; between peace and reconciliation, peace and justice, and seeking justice and reconciliation without undermining peace, all of which are arduous exercises. Reconciling misconceptions about places, issues and people is part of this reconstitution too. New pathways require being embraced, past mistakes (individual and collective) acknowledged and giving earnest meaning to the vow ?never again!? Yet, as observed in this Volume, Kenyans must be vigilant against individuals and groups that have often resisted change. There are also material constraints to the achievement of the various economic activities that come with reconfiguring the Kenyan nation. Worse still there exist certain cultural underpinnings that continue to have a debilitating effect on efforts to forge a sustainable peace after conflict. These aspects require deep reflection and honest work. In part, the contributors to this Volume suggest how it can be done. There is a hint in these chapters that we need to find new organizing spaces and principles on which a ?new? Kenya can move forward. Equally, debating the very meanings of social justice and reconciliation against the background of potential conflict should be a project of this endeavor. Questioning and identifying where impunity begun is key to this process. In doing so, we begin liberating ourselves from Kenyan society?s deep-rooted impunity. (Re)membering Kenya, after all, calls for a reconstruction of ?the journey to the conflict? in order to find the right balance between the right of remembrance and the duty of forgetfulness.
This book presents a detailed and practical explanation of the law of Civil Procedure in Kenya. It discusses the principles of Civil procedure Law in a practical setting. The intricate points of law have been illustrated by examples, and in the introduction the subject has been dealt with by topics rather than in the strict order of sections in the Act and Rules. This has been done to avoid cross-referencing to enable users to adequately grasp the doctrinal aspects of the subject.
This book is a scriptural sculpture of how the physical dimensions of the earth - built and natural - and antecedents of history structure knowledges and the physical containers - human and non-human - that embody those knowledges. The book deals with universalisms grounded on African experiences and perspectives. A key theme is how (in)security relates to knowledge creation by drawing a parallel between the proliferation of violent conflict in Africa and the marginal position that the continent occupies in the modern formation of knowledge. Also explored is the concept of creativity in relation to art and politics, as experienced by the black African elite. Bottlenecks to African creativity and the role of space and history in the production and reproduction of knowledge and ways of knowing are critically reviewed. The author makes a case for the existence of irreducible forms of knowledge existing in distinct laboratories and traces how particular biological and environment features interact with human cognition to form what passes for knowledge. He interrogates the variety of environment cognition in the light of an increasing homogenization of human cognition globally with a particular accent on climate change. This is a bold and legitimate voice on an important conversation.
A Troubadour's Thread
(2013)
This volume powerfully conveys the pilgrimage of a singular spirit through adversity, equanimity, immanence and eventually, transcendence. It grapples with a range of emotions, topics and sensations. Christopher Okigbo achieved similar results but in an entirely different manner. Okigbo's vision is epical in its dimensions while Osha's work is infused with a sustained lyricism, mutedness or even more appropriately, quietude. Osha's poetry unveils a multi-layered journey from artistic infancy to complete aesthetic maturity. Most of this journey dwells upon the poet's inner states in which vast geographical vistas are revealed.
The popularity of the first two editions of this book necessitated a third revised and updated version to record the many challenges in Africa since the first edition appeared in 1998. Africa is a vast and fascinating continent whose population has exceeded the one billion mark. Africa A-Z attempts to provide, in a concise manner, the facts for an elementary understanding of the continent and its complex problems. The book falls into two main sections; the five chapters on the first main section focus on the continent as a whole, dealing with its physical and human diversity, its eventful history and Africans' struggle for economic survival. The second main section contains profiles of 58 independent countries, ranging from Algeria to Zimbabwe. Presentation of the profiles is uniform, in that the same themes are covered in each profile. The data panels with the profiles contain data not provided in the text. The maps, appearing throughout the text were produced by AISA's cartography department.
An important feature of Ghanaian tertiary education is the foundational African Studies Programme which was initiated in the early 1960s. Unfortunately hardly any readers exist which bring together a body of knowledge on the themes, issues and debates which inform and animate research and teaching in African Studies particularly on the African continent. This becomes even more important when we consider the need for knowledge on Africa that is not Eurocentric or sensationalised, but driven from internal understandings of life and prospects in Africa. Dominant representations and perceptions of Africa usually depict a continent in crisis. Rather than buying into external representations of Africa, with its 'lacks' and aspirations for Western modernities, we insist that African scholars in particular should be in the forefront of promoting understanding of the pluri-lingual, overlapping, and dense reality of life and developments on the continent, to produce relevant and usable knowledge. Continuing and renewed interest in Africa's resources, including the land mass, economy, minerals, visual arts and performance cultures, as well as bio-medical knowledge and products, by old and new geopolitical players, obliges African scholars to transcend disciplinary boundaries and to work with each other to advance knowledge and uses of those resources in the interests of Africa's people.
This book deals with love, marriage/family, and witchcraft issues but its central question remains that of whether love without understanding is love. Tackling love from much broader and interdisciplinary angles than just the love-making that most love stories usually focus on, it advances the duo of love and understanding as the foundation of any successful marriage/family. Although Momany is blessed with often easily finding this rare duo, the tensions of belonging in Cameroon have been constant and persistent challenges. The book uniquely raises and brings new and ground-breaking perspectives on its subject-matters, obviously leaving many social scientists with much to do further research on.
The author is a Don at the School of Law, University of Nairobi Kenya and a development consultant with various NGOs and other international bodies in Eastern Africa region and Italy. He is a researcher and writer of articles and texts on matters concerning law and culture. Dr. Onyango is an expert in modern legal science with wide knowledge of law ranging from comparative legal system, international public law, ethics, philosophy, theology, sociology, mass media and social realities today. He is currently teaching Social Foundations of Law, Customary Law, International Public Law and International Relations at the University of Nairobi and he is a part-time lecturer at St. Paul's University. Among his publication are Cultural Gap and Economic Crisis in Africa and, Dholuo Grammar for Beginners.
This book aims at educating parents generally but divorcing or divorced ones specifically. The instruction is that the future and interest of the children, whatever the cause of their separation (or calculations for the non-divorcing others), should always be the prime mover for whatever arrangement (or decision) they make. That the world would be a better place if people generally look at the larger picture of things; larger picture people usually being better suited to give children, without definitional distinctions/exclusions, a better future than what they themselves have, irrespective of the societies they live in. The book's concern for the future of children also draws from the fact that social work departments, with enormous powers over the making or ruining of children's future, are often staffed by persons with contrary ideals to those these departments stand for. Africa and Canada are specifically examined but its messages apply across the globe; lessons dished out from both perspectives of a parent and a child who has been through it and seen it all and would not want other children/parents to go through similar experiences simply because of funny definitions of family or of child, classifications often exclusively geared toward making readily available resources for educating children unavailable to some children. There also is much apprehension about some parents' blatant use of children for accomplishing their own selfish agendas to the total disregard of the future of said children who, paradoxically, do not even feature in their new un-African and un-Canadian definition of family.