Bøker utgitt av Langaa RPCID

The affirmation of cultural identity developed during the colonial and postcolonial years which has been the topic of bitter debates, is the root cause of the Ivorian crisis. However, is Ivoirity not a political maneuver or should it be viewed as the expression of liberal nationalism? This book traces the concept from its origins, explicates the conditions and context of the creation of a cultural nationalism which, progressively, has charted the course of an ethnic nationalism. The phenomenon of Ivoirity is inscribed in an already old historicity which feeds on cultural claims and affirmations. It seems to be a logical consequence of the policies of ivorisation of employment and capital initiated in the 1970s. There was a real consensus on the question of Ivoirity among the stake holders between 1960 and 2010. Their different managements of the citizenship questions and largely that of identity as well as the various "Trends" of Ivoirity are evidence. The narrative of Ivoirity is a response given by leaders who lack political imagination to resolve the political problems and challenges posed by multiform crises facing the country. As such, what could be the symbolic effects - the effectiveness and efficiency - of Ivoirity on the youths and the Media in a broader sense and even to Ivorian postcolonial politics in Côte d'Ivoire? This book also adopts a bottom-up approach with particular attention paid to the role of youths in media outlets, popular songs, street discussion forums created by youths (agoras, parliaments, and grins). The ties between youths and Ivoirity can be researched through such social phenomena. Through this, the book explores aspects of the Ivorian crises and inevitably, the 2010 Presidential elections and the stakes of the crises that followed.

This is a pioneer, long overdue and truly original book that offers a unique, comprehensive and thorough exposition of the criminal law of this country by a leading scholar. This latest book by Professor Carlson Anyangwe adopts a thematic approach, each chapter covering a specific aspect of the criminal law. The text is a clear, simple and comprehensive exposition of all the offences codified in the Penal Code. It offers a rich, clear, learned and discerning analysis to understanding of the criminal law. The book is designed to instruct and to contribute to a deeper understanding of the subject, the treatment of which is unique, informative and makes for compelling reading. This is the first textbook ever on the subject in this country and it is undoubtedly an indispensable tool of trade for judges, prosecutors, lawyers in private practice, academic lawyers, law students and law enforcement officers.

This prolific collection of essays, with contributions from scholars from across several disciplines, on the practice and implications of naming - Nomenclatural Poetization and Globalization - explores diverse concerns in onomastics, such as cultural and ethnic implications as well as individual identity formation processes in the age of Globalization and extends these to a variety of contemporary theories of appreciation and internationalization.

Through her Letters written to Friends, to her opponents: priests, magistrates, politicians, including the king, Elizabeth Hooton leaves a captivating testimony of her fights for and of her activism in quest of the Truth, Freedom, Justice and equity for all as well as peace on earth and within the Quaker movement. Hers was a fight and quest far from any guided by egoism pure and simple or by personal interest. She was driven by her interest in the common good of all and everywhere. In History of civilizations we have actors who fade away unnoticed or at times are just ignored whereas their contributions to the said civilizations as small as they might be have contributed tremendously in shaping without doubt the same civilizations. Elizabeth Hooton falls within this category of people whose contribution to contemporary English civilization and above all to the feminist movement can be read between the lines of the fragments of these letters; she wrote to her Friends and to the political leaders of England during an era of great changes which radically transformed the English society i.e. 17th Century England. She expresses herself in very caustic terms as a way of affirming the rights to equality of the oppressed woman and other marginals of the society of her time. She anchors her fight on the axis of a universal and Universalist quest for equality, a Quaker ideal.

In this thought provoking book, Komla Tsey argues that if governments, NGOs, development donor agencies and researchers are serious about development in Africa, they need to get down to ground level, both metaphorically and literally. They must search deep into Africa's own rich oral traditions by creating space and opportunity for ordinary Africans, whose voices have so far been conspicuously absent in the development discourse, to tell and share their own stories of development. Story-sharing as research methodology acts as a mirror, reflecting the participants' self-evaluation of where they have come from, where they are now, and how to proceed into the future. They are strategies that can empower and enable individuals and communities of people to be agents of their own change which, in Tsey's view, is what development is all about.

This book is a clarion call for African renaissance informed by African spirituality. It develops the vision that Africans can be the same in the process of change. Africans have to coincide with their ways of perceiving values, and to retrieve their identity wiped out by regrettable historical events. Even in this involvement of revalorisation of their stifled ways, Africans have to be aware of the fact that history has evolved and new human environments are taking place. Any attempt to recover African personality involves a triple necessity. First, to remember the past, second, to analyse critically what Africans have inherited from their past, and lastly, to project new ways and means for a genuine renaissance, free from alienation and exploitation. Bin-Kapela sees in Cultural hermeneutics an appropriate philosophical method to achieve this end of recognising and projecting African spirituality as a universal value.