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William Abraham studied Philosophy at the University of Ghana, and even more Philosophy at Oxford University. Thereafter, he gained permission to take part in the competitive examination and interview for a fellowship at All Souls' College. The examination was once described, with some exaggeration, as "the hardest exam in the world!" It included a three-hour essay. Following his success in becoming the first African fellow of All Souls, his interest in African politics quickly developed into a Pan-African perspective. The Mind of Africa, written while he was still at All Souls, was a fruit of that enlarged perspective. After several years as a Fellow, he had occasion to visit Ghana in 1962. There Kwame Nkrumah, then President of Ghana, successfully persuaded him to return to Ghana to teach at the University of Ghana, Legon and he subsequently resigned from All Souls. In 1968, he went to the United States as a visiting professor. This was followed by invitations to teach at various academic institutions there, including Berkeley and Stanford. He subsequently settled in California, where he continued to teach and research philosophy in the University of California at Santa Cruz until his retirement. ...The Mind of Africa appeared at a time when a number of African countries were obtaining, or fighting for, their political freedom from their colonial rulers and becoming independent nations and expecting to build new societies in accordance with their own visions and conceptions, though not necessarily jettisoning all the features of their colonial heritage. Building new societies requires appropriate ideologies and philosophies fashioned within the crucible of their cultural and historical experiences. Thus, the relation between ideology and society is taken up at the very outset of the book... The Mind of Africa is important for Africa's future and identity.

Pan-Africanism. --- African relations --- African cooperation --- Regionalism (International organization) --- Africa --- Economic conditions. --- Civilization. --- Pan-Africanism --- Panafricanisme --- Afrique --- Civilization --- Economic conditions --- Civilisation --- Conditions économiques

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Also available as an e-book Pan-Africanism offers a unique vantage point to study Africa’s encounters with international law : first, as a continent whose political entities were excluded from the scope of application of the Eurocentric version of international law that was applied among the self-styled club of “civilized nations” ; second, through the emergence of African States as subjects of international law willing to contribute to the reform and further development of the law as a universal interstate normative system; and third, as members of the OAU and the AU acting collectively to generate innovative principles and rules, which, though applicable only in the context of intra-African relations, either go beyond those existing at the universal level or complement them by broadening their scope. This study examines those encounters through the various stages in the evolution of Pan-Africanism from a diaspora-based movement, engaged in the struggle for the emancipation of the peoples of the continent, to groupings of independent States and intergovernmental organizations which continue to promote African unity and influence the development of international law to make it more reflective of diverse legal traditions and values.

Human rights --- Pan-Africanism. --- International law. --- LAW / Constitutional --- LAW / Public --- Law of nations --- Nations, Law of --- Public international law --- Law --- African relations --- African cooperation --- Regionalism (International organization) --- International law --- International law and human rights --- Droit international --- Droit international et droits de l'homme --- Panafricanisme

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African Americans and others in the African diaspora have increasingly "come home" to Africa to visit the sites at which their ancestors were enslaved and shipped. In this nuanced analysis of homecoming, Katharina Schramm analyzes how a shared rhetoric of the (Pan-)African family is produced among African hosts and Diasporan returnees and at the same time contested in practice. She examines the varying interpretations and appropriations of significant sites (e.g. the slave forts), events (e.g. Emancipation Day) and discourses (e.g. repatriation) in Ghana to highlight these dynamics. Fro

Heritage tourism --- Cultural property --- Slave trade --- African diaspora. --- Pan-Africanism. --- Tourisme culturel --- Biens culturels --- Esclaves --- Africains --- Panafricanisme --- Social aspects --- Political aspects --- History. --- Aspect social --- Aspect politique --- Commerce --- Histoire --- #SBIB:39A5 --- #SBIB:39A73 --- Pan-Africanism --- African relations --- African cooperation --- Regionalism (International organization) --- Black diaspora --- Diaspora, African --- Human geography --- Africans --- Cultural heritage --- Cultural patrimony --- Cultural resources --- Heritage property --- National heritage --- National patrimony --- National treasure --- Patrimony, Cultural --- Treasure, National --- Property --- World Heritage areas --- Cultural tourism --- Tourism --- Kunst, habitat, materiële cultuur en ontspanning --- Etnografie: Afrika --- Migrations --- African diaspora --- Geography --- Earth & Environmental Sciences --- Travel & Tourism --- History --- Transatlantic slave trade