The success of the African Union which will replace the Organisation of African Unity (OAU) in July 2OO2 will depend on the Pan Africanist orientation and commitment of the African leaders to the total liberation of Africa. The view by the President of South Africa, Thabo Mbeki that the success of the African union will depend on the "nature of relations between the ruling parties" of Africa is wrong.

When one studies Black history, it is easy to see why Western Academicians go to such great lengths to suppress, distort, appropriate or ignore it. The global presence of Black people, their magnificent monuments, vast empires, infinite creativity and giant personalities are overwhelming to contemplate. So much so, that when the truth is revealed, many people simply cannot accept it.

In the pioneering works in African religious scholarship by indigenous and Western writers, Idowu, Mbiti, Parinder, Ray, Tempels, and others, have shown that Africans are not so intellectually impoverished as to be lacking in a sophisticated conception of the Supreme Being. Such a Being is recognized and given a premier position or status in their religions. These scholars have also identified some of the attributes of the Supreme Being within the indigenous African religions that they have studied.

The general acceptance, as a sequel to the work of Professor [Louis B.] Leakey, of the hypothesis of mankind's monogenetic and African origin, makes it possible to pose the question of the peopling of Egypt and even of the world in completely new terms. More than 150,000 years ago, beings morphologically identical with the man of today were living in the region of the great lakes at the sources of the Nile and nowhere else.

The only way that an African Revolution will take place, in economic and cultural terms, is if a union of revolutionary African states is formed. We who subscribe to the objectives of the African Renaissance agree that revolution is required, and to some extent our ideology may be said to have been embraced by particular African nations.

I looked and the color of my skin with a heavy heart filled with questions about my black race. Everything about my people seems to be as dark (or black is it?) as the color of our skin. I thought about the location of horrid squalor on earth; it dawned on me that poverty can truly be defined as a black man full of remonstrance without action. The black man would easily blame another for their woes; everyone could be culpable but themselves.

Preface to the summarized edition “If empirical knowledge were not preceded by ontology, it will be entirely inconceivable, for we can extract objectified meanings out of a given reality to the extent that we can ask intelligent and revealing questions”.(Karl Mannhein 1936:79) These questions are: (1) Who was Oduduwa? (2) Where did he live? (3) When did he live? (4) How is Oduduwa related to Benin? (5) Why is the Oduduwan influence prevalent among other peoples of today, especially in the New World?

Wiredu discusses the use of the consensus principle for political theory and practice in Africa. The consensus principle used to be widespread in African politics, and Wiredu elaborates on the example of the traditional political system of the Ashantis in Ghana as a possible guideline for a recommendable path for African politics. For empirical data, he draws from historical material published by British anthropologists (Evans-Pritchard & Fortes et al.) and Ghanaian intellectuals (Busia et al.).

Five hundred years after a European orchestrated criminal enterprise dragged the first Africans from their homes and subjected them to enslavement in service to Europeans, African people the world over, continue to find themselves in circumstances of decadence, destitution and despair. Despite the freedom struggles, the claims of emancipation and independence, African people are still at the mercy of their exploiters.

The purpose of this work is to chronicle the origins of the current political crises which exists in the African community in the United States. The word crisis as it is to be used in this context, refers to the current social conditions existing among the African people of America and the political response and course of action being proposed and executed by the African-American leadership aimed at addressing immense social problems faced by the African-American people.

Walter Rodney's How Europe Underdeveloped Africa, Amilcar Cabral's National Liberation and Struggle, and Ngugi Wa Thiong'o's "Writing Against Neocolonialism" reveal the political, economic, and social circumstances that formed the sensibility of most African writers. Thus, they illuminate the various types of mentalities or ideologies that inform African literature.

In the last decade questions about the effectiveness and morality of outside intervention in internal conflict – particularly when gross violations of human rights are taking place – have risen to the top of the international agenda. In Africa, where conflict has been widespread and frequently accompanied by massive harm to civilians, the dilemmas associated with intervention appear in a particularly pointed form.